Tuesday, March 19, 2024

दलितोद्धारक आर्यसमाजी :श्री पंडित गंगाराम जी

 



दलितोद्धारक आर्यसमाजी :श्री पंडित गंगाराम जी
ऋषि के जीवन में एक नाई के प्रस्तुत किये भोजन का वर्णन पाया जाता है जिसे ऋषि ने भरी सभा में अंगीकार किया । यह दूसरे शब्दों में अछूत उद्धार का पहिला सूत्र पात था ।
ऋषि के अनुयायियों में इस कार्य को सब से पूर्व सामूहिक रूप देने का श्रेय मुजफ्फरगढ़ में काम कर
मुजफ्फ़रगढ़ी कहलाने वाले पं ० गंगाराम को है । पं ० गंगाराम रहने वाले तो बजवाड़े के थे परन्तु इन के जीवन का बहुत साभाग मुज़फ्फरगढ़ जिले में व्यतीत हुआ था । इस इलाके में आर्य समाज के कार्यकर्ता जिन की हड्डियाँ तक इसी इलाके के अर्पण हो गई , पण्डित जी थे । हम इन के शेष जीवन पर आगे चलकर दृष्टि डालेंगे । यहाँ केवल इतना ही कहना है कि सामूहिक अछूत उद्धार का , जिसे आगे जाकर दलितोद्धार तथा पतितोद्वार कहा जाने लगा , सूत्रपात इन्हीं के परिश्रम से हुआ था । पण्डित जी अभी सात वर्ष के थे कि एक दिन इन के गाँव के बाहर एक तालाब में , जिस से अछूत लोग पानी ले लिया करते थे , एक लड़के ने पेशाब कर दिया । पण्डित जी उस लड़के से लड़ पड़े और जब तक उस ने क्षमा न माँग ली उसे इन्हों ने छोड़ा नहीं । इन के जीवन की यह घटना आगे आने वाले इन के द्वारा किये गये अछूत उद्धार के कार्य की मानो पूर्व छाया थी ।
तीस वर्ष की आयु में जब ये मुज़फ्फरगढ़ में ओवरसियर थे , इन की दृष्टि में एक जाति ऐसी आई जो हिन्दुओं और मुसलमानों के बीच बीच में थी । ये अपने मृतकों को तो दबा देते , शेष देव - पूजन , तीर्थ यात्रा , पर्वों तथा मोटे मोटे संस्कारों यथा विवाह इत्यादि में पुराहितों की सहा यता लेते तथा हिन्दुओं का सा व्यवहार करते थे । परन्तु थे ये अस्पृश्य । सर्व - साधारण इन्हें " ओड " कहते थे , परन्तु इन का अपना नाम भगीरथ था ।
भगीरथ लोग अपने उद्भव का स्रोत सगर राजा को बताते थे । उनका कहना था कि सगर की सन्तान जिसकी संख्या साठ हज़ार थी , एक ऋषि की आज्ञानुसार प्रतिदिन नया कुआँ खोद कर उस के पानी से यज्ञ किया करती थी । इस से पृथिवी माता को कष्ट होता था । एक बार पृथिवी ने इन्हें पानी नहीं दिया । इस से ये अत्यन्त व्याकुल हुए । गहरी खुदाई के पश्चात् जब इन्हें पानी दिखाई दिया तो प्यास के मारे ये कुएँ में कूद पड़े । ऊपर से कुआँ बन्द हो गया और श्राद्ध आदि द्वारा इन की सद्गति न हो सकी । इस प्रकार पुरुष तो मर गए परन्तु स्त्रियाँ रह गई । एक गर्भवती स्त्री की कोख से भगीरथ नाम का बालक पैदा हुआ । बड़े हो कर उस ने कैलाश पर्वत पर तप किया और शिवजी के वर से गंगा को स्वर्ग से उतार लाया । आगे - आगे भगीरथ था और पीछे - पीछे गंगा नदी बह रही थी । जब ब्राह्मण अपने ग्राम के बाहर पहुँचा तो गंगा को वहीं छोड़ कर अपनी माता से उस ढक गये कुएँ का स्थान पूछने गया । इतने में एक ने गुम हो गई गंगा नाम की अपनी गाय को पुकारा । गंगा नदी उसे भगीरथ समझ उस के पीछे हो ली और कुएँ के स्थान से आगे निकल आई । भगीरथ पीछे से पहुँचा तो उस ने उसे लौटा ले जाना चाहा । परन्तु नदी ने कहा गंगा उलटी नहीं बहती । इस प्रकार भगीरथ का भगीरथ परिश्रम व्यर्थ गया । भगीरथ और उस की सन्तति अपने पूर्वजों की अपगति के कारण तभी से भ्रष्ट हो गई हैं । ये तभी से अस्पृश्य हैं और शोक के रूप में सारा पहरावा खुर्दरे कम्बल का ही पहनते हैं । इन के उद्धार का समय तब होगा जब इन के पितरों का उद्धार होगा ।
पं ० गंगाराम जी ओवरसियर होने के कारण उन ओडों से भी काम लेते थे । इन का हृदय उन की दीन अवस्था देख कर बार - बार द्रवित होता था । उन की पैदायश की उपर्युक्त कहानी सुन कर इन्हों ने उस पर विचार किया । एक दिन ओड जाति के मुख्य पुरुषों को बुला कर कहा : - भाई ! तुम्हारे पितरों का उद्धार हो गया है । उन्हों ने चकित हो , कर पूछा : - कैसे ? इन्हों ने उत्तर दिया : - भगीरथ के गंगा उतार लाने मात्र से। जिस गंगा के स्पर्श से करोड़ों और मनुष्य सद्गति को प्राप्त हो चुके हैं , क्या उसे स्वर्ग से नीचे ले आने वाला स्वयं उस के पुण्य - प्रताप से वञ्चित रह सकता है ? उस की तो अगली पिछली सभी पीढ़ियाँ मुक्लि - धाम को पहुँच चुकी हैं । भोले - भाले ओडों ने पण्डित जी के ये वचन सुने वे चकित रहे । पण्डित जी गम्भीर बने रहे । उन्हें और विश्वास दिलाने को कहा : - पानी का एक लोटा भर लाओ । वे पानी ले आए । पण्डित जी ने गायत्री का पाठ कर उसे पान किया । इस से ओडो को निश्चय हो गया कि वास्तव में अब वे अस्पृश्य नहीं रहे ।
पण्डित जी ने ओडो की शुद्धि का प्रश्न मुज़फ़्फ़रगढ़ समाज में रखा और मुज़फ़्फ़रगढ़ से एक मील की दूरी पर मौज़ा भूटापुर में चाह कटवाल वाला पर उन्हें यज्ञोपवीत दे कर एक बड़े समूह की शुद्धि की । इस के पश्चात् यह शुद्धि कई अन्य स्थानों पर भी हुई ।
कठिनता तब हुई जब मुलतान शहर में इस शुद्धि का प्रबन्ध किया गया । पण्डित जी ने आस - पास की सारी बस्तियों के ओडो को शुद्धि का निमन्त्रण दे दिया और नियत दिन स्वयं मुलतान जा पधारे । पण्डित जी का विचार था कि मुलतान के आर्य अधिक उदार होंगे । परन्तु वहाँ जा कर इन्हें ज्ञात हुआ कि बड़े स्थानों में बिरादरी का भय अधिक है । डर यह था कि इस प्रकार के क्रान्तिमय आन्दोलन से हिन्दुओं का विरोध , जो पहिले ही कम तीव्र न था , और अधिक बढ़ जायेगा । परन्तु पण्डित जी अपनी धुन के धनी थे । इन्हों ने हटने का पाठ पढ़ा ही न था । पहिले तो शुद्ध होने वाला कोई था ही नहीं परन्तु जब वे धीरे - धीरे आने लगे और सत्तर ओड इकट्ठे हो गए तो समाज के प्रधान ला ० चेतनानन्द ने अन्त को यह स्वीकार कर लिया कि समाज मन्दिर में नहीं , कहीं अन्यत्र शुद्धि कर ली जाय । इस निर्णय के अनुसार बोहड़ दवज़े के बाहर नहर के किनारे सिविल सर्जन ला ० जसवन्तराए के मकान में शुद्धि संस्कार हुआ ।
यह दृश्य देखने योग्य था । सदियों के बिछड़े भाई आपस में गले मिल रहे थे । समाज का एक गलित अंग स्वस्थ हो कर शरीर का जीता - जागता भाग बन गया । ये आर्य जाति के सौभाग्य के चिह्न थे । इस के पश्चात् दलितों की शुद्धि सैकड़ों अन्य स्थानों पर हुई परन्तु इस पुण्य कार्य में अग्रणी होने का श्रेय स्वनामधन्य पं ० गंगाराम को है । भगीरथ जाति के लिए वे उन के पूर्वज की खोई हुई गंगा थे । उसी गंगा के दर्शन से उन का हमेशा के लिए उद्धार हो गया । पण्डित जी ने केवल संस्कार ही नहीं करा दिया । मुज़फ्फरगढ़ में इन की शिक्षा के लिए पाठशाला भी खोली परन्तु यह अधिक समय चली नहीं । पहिला काम था । उस के सफल होने में देर लगनी ही थी । आज इस शुद्धि को सैंतालीस वर्ष हो गये । इस समय में अनेक ओड पण्डित , अनेक बाबू , अनेक बनिये बन चुके हैं और आर्य जाति से उन का कोई भेद - भाव नहीं है । ओड जाति के लिए गंगाराम के दर्शन वास्तव में " पतित - पावनी गंगा " के दर्शन थे- उस गंगा के जिस की प्रतीक्षा वे कई पीड़ियों से करते चले आते थे । १८८८ ही में हम बदायूँ जिले में गँवर नाम के ग्राम में एक जाति भ्रष्ट परिवार के पुनः प्रवेश का समाचार पाते हैं । यह संस्कार हिन्दू सभा द्वारा कराया गया है । इस से प्रतीत होता है कि आर्य जाति जो आज तक अपने व्यक्तियों तथा समूहों के पृथकरण की ही अभ्यस्त चली आती थी , अब उस के विशाल भवन में प्रवेश तथा पुनः प्रवेश का द्वार भी खुल गया । यह इस जाति के इतिहास में एक नए युग का आरम्भ था जिस के लाने का सेहरा आर्य समाज के सिर है ।
लेखक :- पंडित चमूपति एम ए
पुस्तक :- आर्य प्रतिनिधि सभा पंजाब का इतिहास 1935
प्रस्तुतकर्ता :- अमित सिवाहा

क्रांतिकारियों के प्रेरणा स्त्रोत - महर्षि दयानंद सरस्वती




 क्रांतिकारियों के प्रेरणा स्त्रोत - महर्षि दयानंद सरस्वती

आर्याभिविनय का प्रभाव
पुस्तक - बागी दयानंद
लेखक - स्वामी विद्यानन्द सरस्वती
आर्याभिविनय के दूसरे अध्याय (प्रकाश) के पहले मन्त्र में ऋषि दयानन्द ने लिखा है-
"हे मेरे प्रभो! आपकी कृपा से हम सब लोग एकता प्रियमान, रक्षक, सहायक, परम पुरूषार्थी हैं। एक-दूसरे का दुःख न देख मित्रता। स्वदेशस्थाधिकरण को एकरूपता अत्यंत निर्वैर, प्रियतम, पाखंडभक्ति प्रदान करें।"
पुनः ३१वें मन्त्र में ऋषि परमेश्वर से प्रार्थना करते हैं-
"हे महाराजाधिराज परब्राह्मण! अखंड खंड राज्य के लिए शौर्य, धैर्य, नीति, विनय, अभिनय और बलादि उत्तम गुणयुक्त कृपा से हम लोगों को यथावत पुष्ठ कर। अन्य देशवासी राजा हमारे देश में कभी न हों और हम लोग पराधीन कभी न हों। हे प्रभो! हमें 'दयावापृथिवीभ्यम्' = स्वर्ग अर्थात् परमोत्कृष्ट मोक्षसुख (निःश्रेयस) तथा पृथ्वी अर्थात संसार-सुख (अभ्युदय) इन दोनों के लिए हमारी कृपादृष्टि से हमारी विद्या, पुरुषार्थ, हाथी, घोड़ा, सुवर्ण, हीरादि रत्न, उत्कृष्ट शासन , उत्तम पुरुष और प्रियदियुक्तियुक्त गुण, जिससे हम लोग किसी भी पदार्थ के बिना दुःखी न हो सकें। हे सर्वाधिपते! शूद्रादि भी सेवादि गुण - ये सब स्वदेशभक्त, उत्तम, हमारे राज्य में हैं, यानि किसी भी बात के लिए हम अलोकतांत्रिक पर अभद्र न हों। रात को तैयार हो गए। बाकी अन्य लोग थे- श्यामजीकृष्ण वर्मा।
विश्वविख्यात रूसी लेखक मेक्सिम गोर्की द्वारा भारत के मेज़िनी कहे जानेवाले तथा विदेशों में रहकर ब्रिटिश साम्राज्य के विरुद्ध सङ्घर्ष का गठन करनेवाले श्यामजीकृष्ण वर्मा का जन्म सन् १८५७ की ऐतिहासिक क्रान्तिवाले वर्ष में ४ अक्टूबर को सौराष्ट्र में कच्छ प्रदेश के माण्डवी नामक क़स्बे में हुआ था। भारत में क्रान्तिकारी आन्दोलन के वे आदि प्रवर्तक थे। भारतीय छात्रों के लिए इङ्गलैण्ड में पढ़ने के लिए सहायता के उद्देश्य से उन्होंने छात्रवृत्तियों की व्यवस्था की। उन्हीं की प्रेरणा और सहायता से वीर सावरकर और लाला हरदयाल जैसे देशभक्त तैयार हुए।
स्वामी दयानन्द की प्रेरणा और सहायता से श्यामजीकृष्ण इङ्गलैण्ड पढ़ने के लिए गये। स्वामीजी ने उनका परिचय ब्रिटिश संस्कृतज्ञ और ऑक्सफोर्ड यूनिवर्सिटी में संस्कृत विभाग के अध्यक्ष मोनियर विलियम्स से कराया। ऑक्सफ़ोर्ड से सन् १८८३ में बी०ए० की डिग्री प्राप्त करनेवाले वे प्रथम भारतीय थे। वहाँ के बेलिओल कॉलेज में पढ़ते समय वे महारानी विक्टोरिया के शासन में इङ्गलैण्ड के सर्वाधिक महत्त्वपूर्ण प्रधानमन्त्री ग्लैड्सटोन के सुपुत्र (लार्ड) ग्लैड्स्टोन के सहपाठी थे। कालान्तर में श्यामजीकृष्ण ने प्रधानमन्त्री ग्लैड्स्टोन से भारत में गोहत्या पर प्रतिबन्ध लगाने की माँग की थी। श्यामजीकृष्ण वर्मा ने राष्ट्रीयता और ब्रिटिश साम्राज्य के विरुद्ध
सङ्घर्ष का पहला पाठ स्वामी दयानन्द से ही पढ़ा था। १८७५ में जब स्वामीजी ने आर्यसमाज की स्थापना की थी तो उसके सदस्यों की सूची में स्वामी दयानन्द के साथ श्यामजीकृष्ण वर्मा का नाम भी था। स्वामीजी ने श्यामजी को अपनी उत्तराधिकारिणी परोपकारिणी सभा का सदस्य मनोनीत किया था। आर्याभिविनय से प्रभावित श्यामजी ने १९०५ में रियासत के प्रधानमन्त्री पद से त्यागपत्र दे दिया और सारा जीवन एक आवारा मसीहा के रूप में व्यतीत किया।
क्रान्तिकारियों के गुरु और भारत में ब्रिटिश शासन, विशेषतः पुलीस की दृष्टि में आतङ्क‌वाद के प्रतीक चन्द्रशेखर आज़ाद जब तक आर्याभिविनय के कम-से-कम एक मन्त्र का पाठ नहीं कर लेते थे तब तक रोटी का एक टुकड़ा भी नहीं तोड़ते थे। "सरफ़रोशी की तमन्ना अब हमारे दिल में है", तथा "मेरा रंग दे बसन्ती चोला" जैसे गीतों के गायक रामप्रसाद बिस्मिल को कौन नहीं जानता? सामान्यरूप से मनुष्य मृत्यु से भयभीत होते हैं, परन्तु बिस्मिल मृत्युञ्जय थे। फाँसी से चार दिन पहले 'स्थितधी मुनि' के समान जेल की काल कोठरी में लिखी अपनी आत्मकथा में अगले जन्मों में 'कृण्वन्तो विश्वमार्यम्' के आदर्श की पूत्ति का सङ्कल्प प्रकट किया और १९ दिसम्बर १९२७ ईसवी को सोमवार के सबेरे 'विश्वानि देव' के वैदिक मन्त्र के उच्चारण के साथ फाँसी के फन्दे को स्वयं अपने गले में डाल लिया। उनकी अन्तिम इच्छा थी- मालिक तेरी रज़ा रहे और तू ही तू रहे। बाक़ी न मैं रहूँ न मेरी आरज़ू रहे ॥ रामप्रसाद बिस्मिल के ये शब्द ३० अक्टूबर १८८३ को अजमेर में व्यक्त अपने आदर्श ऋषि दयानन्द की भावना 'ईश्वर ! तेरी इच्छा पूर्ण हो' के अनुरूप थे।
सन् १९२०-२१ के असहयोग के आन्दोलन के दिनों में कठोर यातनाएँ सहनेवाले सियालकोट के लाला गणेशदास ने अपने संस्मरणों में लिखा था-
"मैं बड़े गर्व और विश्वास के साथ कहता हूँ कि संसार की कोई भी शक्ति मुझे भयभीत नहीं कर सकती और बड़ी-से-बड़ी विपत्तियों में भी मैं समर्पण नहीं कर सकता, क्योंकि मुझे आर्याभिविनय से अदम्य साहस, आध्यात्मिक शक्ति और मानसिक शान्ति प्राप्त हो चुकी है।"
स्वाधीनता संग्राम में आर्यों के लिए आर्याभिविनय अपूर्व शक्ति व प्रेरणा का स्रोत थी, है और रहेगी।

Vedas on World Peace

 



Vedas on World Peace


-Satyavrat Siddhantalankar

(Reproduced by Dr. Vivek Arya)

Since the dawn of creation the world is torn between two conflicting emotions and thoughts- love and hate. A person loves those, who he thinks will help him in the realization of his interests and hates those, who are likely to oppose him in the fulfilment of his ambitions. Thus two orders are created with regard to an individual, family, group, society, nation and country. Thus an individual loves and hates others on basis of his relations. The same principle applies to families, groups, societies, nation and countries. But the ultimate aim should be to bring the peace to the whole world. 

To obtain peace in the World the Vedas can act like a best guide. The message of Vedas for the World peace is 

 शृ॒ण्वन्तु॒त॑स्य पु॒त्रा विश्वे॑ऽअ॒मृऽआ ये धामा॑नि दि॒व्यानि॑ त॒स्थुः  - Yajurveda-11/5

All men, children of the Immortal Divine! Descendants of common heritage, that you are all one. 

The Rig Veda says:
 सं ग॑च्छध्वं॒ सं व॑दध्वं॒ सं वो॒ मनां॑सि जानताम् । दे॒वा भा॒गं यथा॒ पूर्वे॑ संजाना॒ना उ॒पास॑ते -Rigveda- 10/ 191/2

Your thought should be in harmony with each other, your speech, should be in harmony with each other, your action should be in harmony with each other. This is how your elders realizing their responsibility played their part in society. And again :

स॑मा॒नी प्र॒पा स॒ह वो॑ऽन्नभा॒गः स॑मा॒ने योक्त्रे॑ स॒ह वो॑ युनज्मि। स॒म्यञ्चो॒ऽग्निं स॑पर्यता॒रा नाभि॑मिवा॒भितः॑ ॥- Atharva Veda- 3/30/6

You should drink together, eat together, live together as if joined in a common yoke. Just as the pokes rotate fixed in a common axle similarly you should feel yourselves fixed in social organization worshiping God who manifests himself in the form of sacrificial fire- Agni. 

And again :

यस्तु सर्वा॑णि भू॒तान्या॒त्मन्ने॒वानु॒पश्य॑ति। स॒र्व॒भू॒तेषु॑ चा॒त्मानं॒ ततो॒ न वि चि॑कित्सति ॥- Yajurveda-40/6

One who sees all creatures as if they were his own selves and himself in others—his mind rests in peace with no doubts to disturb it. 

And again: 

अयु॑तो॒ऽहमयु॑तो म आ॒त्मायु॑तं मे॒ चक्षु॒रयु॑तं मे॒ श्रोत्र॑मयु॑तो मे प्रा॒णोऽयु॑तो मेऽपा॒नोऽयु॑तो मे व्या॒नोऽयु॑तो॒ऽहं सर्वः॑ ॥-Yajurveda 19/51/1

I am not one but am millions; myself I see in millions of beings. These millions upon millions of eyes, ears, lives are but my eyes, my ears, lives. I see myself at one with the countless lives of the earth-they are me and I am they. 

And again: 

 अभ॑यं॒ नक्त॒मभ॑यं दिवा नः॒ सर्वा॒ आशा॒ मम॑ मि॒त्रं भ॑वन्तु ॥  Atharva Veda 19/15/6

In whatever direction I turn my eyes I look upon every one as my friend.

In Atharva Veda, one of the Chapters (3/30) known as Samanjasya Sukta. Universal Harmony of mind-is entirely devoted to the cultivation of equilibrium in society. It visualizes a social organization in which there is harmony of head and heart among the. components of society and conflict सहृ॑दयं सांमन॒स्यमवि॑द्वेषं कृणोमि वः।-and in which men and women live as brothers and sisters--'मा भ्राता॒ भ्रात॑रं द्विक्ष॒न्मा स्वसा॑रमु॒त स्वसा॑। it exhorts the people of the world to love one another as the cow loves her first-born - अ॒न्यो अ॒न्यम॒भि ह॑र्यत व॒त्सं जा॒तमि॑वा॒घ्न्या ॥
And further, in Atharva Veda (12-1-45) it is stated 

जनं॒ बिभ्र॑ती बहु॒धा विवा॑चसं॒ नाना॑धर्माणं पृथि॒वी य॑थौक॒सम्। स॒हस्रं॒ धारा॒ द्रवि॑णस्य मे दुहां ध्रु॒वेव॑ धे॒नुरन॑पस्फुरन्ती ॥
Just as a household with men and women speaking different tongues and holding diverse thoughts remains a unit undivided– similarly this earth of ours people with men of different languages and different views should remain a unit undivided. And then, just as a cow standing steady yields milk in a thousand streams, so the earth will yield its wealth in a thousand different manner.

And again in Atharva Veda 12-1-60 we read :
भु॑जि॒ष्यं पात्रं॒ निहि॑तं॒ गुहा॒ यदा॒विर्भोगे॑ अभवन्मातृ॒मद्भ्यः॑ ॥

All the enjoyable wealth that is hidden in the bowels of the earth is meant to be unearthed for the enjoyment of one and all who are born of the mother's womb, those who are ‘matrimat’ .It is a very novel idea of saying that provision per head, clothing and shelter is every body's birthright.

In Atharva Veda 12-1-1 
स॒त्यं बृ॒हदृ॒तमु॒ग्रं दी॒क्षा तपो॒ ब्रह्म॑ य॒ज्ञः पृ॑थि॒वीं धा॑रयन्ति। सा नो॑ भू॒तस्य॒ भव्य॑स्य॒ पत्न्यु॒रुं लो॒कं पृ॑थि॒वी नः॑ कृणोतु ॥

the fundamental principles that should guide the seekers of One World idea are beautifully enunciated. It says that the basic factors that can sustain the peace of the earth are : 

1. Truth-स॒त्यं
2. Law-ऋतम् 
3. Vow for service―दी॒क्षा
4. Austerity-तप:
5. Faith-ब्रह्म॑
6. Sacrifice-य॒ज्ञः 

The cementing forces that can sustain the peace of the earth are- -Truth, the irrevocable and inexorable Law, Vow for the Service of Mankind, living a Simple and Austere Life, Faith in the Universal Divine Power and Selflessness to the extent of sacrificing one's interests for the welfare of others. Conversely, untruth, Lavishness, Luxury, Denial of the Supreme Power and Violence destroy the earth. The world today is surely in need of peace which is excluding its grasp simply because we applaud Truth but practice Falsehood, we exhort others: to honor the Law but break the self-same-law where we are concerned, we preach our fellowmen to take a vow of service but ourselves we are saturated with selfishness, we admonish others to live an austere life but we roll in luxury. This contrariness in our character is due to the fact that we have no faith in the Spiritual Power which supervises over all that lives and moves and has its being.

The Preamble to the constitution of UNESCO begin with the following words: "Since wars begin in the minds of men, it is in the minds of men that defenses of peace must be constructed." 

How true. The constitution-makers of UNESCO did correctly diagnose the malady. It is very true that war and peace originate in the mind of man. But did they correctly apply the remedy? Representatives of far-flung countries sit together in Assembly halls of United Nations but though physically seated next to one another they are as distant in mind as the geographical boundaries of their countries. How could you expect of peace in such a situation?
In daily Agnihotra a devotee of  Vedas culture recites at least 25 mantras from the Vedas the burden of the song being Shanti, Shanti-Peace, Peace-one of the Mantras being

ओ३म्: द्यौ: शान्तिरन्तरिक्षं शान्ति:
पृथिवी शान्तिराप: शान्तिरोषधय: शान्ति:।
वनस्पतय: शान्तिर्विश्वेदेवा: शान्तिर्ब्रह्म शान्ति:
सर्वं शान्ति:, शान्तिरेव शान्ति: सा मा शान्तिरेधि ॥
ॐ शान्ति: शान्ति: शान्ति: ॥

Let there be peace in the heavens, peace in the outer space, peace on earth, peace in oceans, peace in forests where shrubs, herbs and trees grow. Let there be, peace in the organs and minds of every living creature. Let there be peace eternal, in and out, here, there and everywhere. Let there be peace and nothing but peace in every nook and corner of the world. Let that peace enter into me-Peace, Peace and Peace.
After hearing this, need I tell you what is the contribution of Vedic thought towards world peace.
It is in the heart, it is in the mind that the seed of peace can be grown and cultivated. It is there that it sprouts, grows and bears fruits. The Upanishadic Rishis of yore proclaimed to the world from house-tops:

 मृत्योः स मृत्युमाप्नोति य इह नानेव पश्यति ॥  कठोपनिषद् 2/1/10
One who sees maniness in the world moves from death to death. The Vedas declare :

यस्मि॒न्त्सर्वा॑णि भू॒तान्या॒त्मैवाभू॑द्विजान॒तः। तत्र॒ को मोहः॒ कः शोक॑ऽएकत्वम॑नु॒पश्य॑तः ॥  Yajurveda 40/7

The message of this Vedic Mantra is: What personal and individual attachment there can remain in one to whom ALL become ONE and ONE becomes ALL. Personal attachment, selfish interest and Ambition only cause sorrow and suffering but peace.

In spite of the reverberating and exasperating calls for peace in the Assembly Halls of U.N.O. there can be no peace, since wars have their origin in the minds of men and not in battlefields. It were only the Vedic Rishis who carried the fight for peace in the minds of men when they repeated again and 

-तन्मे॒ मनः॑ शि॒वस॑ङ्कल्पमस्तु ॥;  Let my mind be full of purity of thought and as they were the first of mankind who discovered this truth-the truth that the seed of war and peace lies embedded in the mind-let us pay homage to them at this hour of crisis for peace, and chant with the Vedic Rishis :

 OM SHANTI, SHANTI, SHANTI.

Wednesday, February 7, 2024

Real face of Sufism




 


Real face of Sufism


Dr.Vivek Arya


A news is coming about the grave of Baba Haji Rozbih — believed to be one of the first Sufi saints in Delhi — located inside Sanjay Van, a dense reserved forest in Mehrauli, was razed to the ground by the Delhi Development Authority (DDA). Administration is saying that the demolition was done due to encroachment.  


Who was Haji Rozbih?


 Historians and activists raise questions over “encroachment” by an edifice that has existed for 900 years. According to them the grave, which was at the entrance of Qila Lal Kot, finds mention in the definitive “List of Muhammadan and Hindu Monuments, Volume III- Mahrauli Zila” published in 1922 by Maulvi Zafar Hasan, assistant superintendent of the Archaeological Survey of India (ASI). According to the list: “Baba Haji Rozbih is revered as one of the oldest saints of Delhi. He is said to have come during the time of Rai Pithura (PrithviRaj Chauhan, the last Hindu emperor of Delhi) and took up his abode in a cave near the ditch of the fort. The 20th century text also mentions that “many of the Hindus embraced Islam by his advice, and the astrologers regarded this as an ill omen, and told the Raja that the coming of Baba Haji foreboded the advent of the Muhammadan rule into Delhi. It is also alleged by local tradition that a daughter of Rai Pithura also embraced Islam through him, and the other plaster grave which lies in the enclosure is assigned to her."


We can easily infer that Haji Rozbih was an associate of Khwaja Muinuddin Chisti of Ajmer, the Sufism branch of Chisti Sect. The obsession of Hindus with Ajmer, Chishtiya Silsila and Sufis in general is a product of marketing done by Pseudo-historians like Romila Thaper and co. Popular media (Bollywood movies, music) promotes Sufism as a spiritual, peaceful, mystical brand of Islam.

When Islamic invaders like Gori and Gazni were not able to convert Hindu masses to Islam, the task was assigned to Sufis. 


Sufis were spy to Islamic invaders


Sufis started imitating and mimicking Hindu sadhus. Muslim fakirs and Sufis started imitating the guru parampara of Hindus and copied Vedantic philosophy, imitating it in songs and popular literature. However, the core of Islamic fundamentalism was never changed. Sufism was a cover for military Islam. Nothing else. This can be traced from their ideology and their practice. They existed to fool Hindus about a spiritual core in Islam and thus convert them. All eminent Sufis were accompanied by Islamic invaders.  Muinuddin Chisti was accompanied to Ajmer and Khwaja Qutubuddin to Delhi by Muḥammad Ghori.  Baba Fareed came to Pakpattan (now in Pakistan) and  Nizamuddin Auliya of  Nizamuddin came to Delhi accompanying a contingent of the Muslim invaders. First they helped in winning over the Hindus Kings and later they help is conversion of Hindus to Islam. We will take few examples from his life which will expose Chisti intentions and real motives.


Chisti believed in conversion of Hindus to Islam


The fawaidu’l –fu’ad says that when Khwaja arrived in Delhi from Lahore seven hundred people (Hindus), besides hamidu’din – din dihlawi, embrace Islam (ref- page 117 vol. 1 a history of Sufism in India –Saiyid Athar Abbas Rizvi).


A critical review of miracles done by Chisti-


Khwaja Ajmer visit is mentioned as full of miracles (exaggerated stories). Since, Khwaja arrived in Ajmer lot of disputes occurred with PrithviRaj, then ruler of Kannauj with capital in Ajmer.


Reaching there he (Chisti) decided to sit under a tree. The camel keepers of PrithviRaj ordered him to leave away from that area as it belonged to the King and restricted area. The truth was that camels keeping area was PrithviRaj army area in which locals were not allowed. A story is imagined that the Khwaja in interfacing the servants of PrithviRaj wished that none of the camels would be able to stand on their legs and so happened. When none of the Camels were able to stand the news reached to the officials of Raj. His officials came to Chisti pleading for guilty. It was than only Khwaja made them well. Any laymen can easily even interpret this whole episode as a fairy tale. Another option is the camels were drugged with some herb which caused paralysis in them provided 


Chisti was smart enough for that act.


We will take another example which is far from Truth. The Khwaja and his followers moved to a place near the Anasagar Lake. His servants killed a cow and cooked kebabs for him. Some members of the Khwaja’s party went to Anasagar and the others to Pansela Lake for ablutions. There were one thousand temples on the shores of two lakes. The Brahmans stopped the ablutions and the party complained to the Khwaja. He sent his servant to bring water for his ewer(Pot). As soon as the ewer touched the Pansela Lake, all the lakes, tanks and wells around became dry. Now, Khwaja went to the Anasagar lake temple and asked the name of the idol. He was told it was called Sawi Deva. The Khwaja asked whether the idol had talked to them. On receiving a negative reply he made the idol recite kalma and converted it into a human being, naming it Sa’di. This caused a sensation in the town. PrithviRaj ordered his Prime Minister Jaipal who was also a magician, to avert the evil influence of the Khwaja. Jaipal proceeded to fight the Khwaja with 700 magical dragons, 1500 magical discs and 700 disciples. The Khwaja drew a circle bringing his party within it under his protection and succeeded in killing all the dragons and disciples. Pithaura and Jaipal begged the Khwaja for forgiveness. The Khwaja prayer restored water to the lakes, tanks and wells. A large number of people accepted Islam. Pithaura refused to accept Islam and the Khwaja prophesied he would be handed over to the Islamic army.

(Ref- Ali asghar chisti- jawahir-I faridi , Lahore 1884, pp.155-160 )


The truth was that the area around the two lakes was decorated with many Temples and was considered sacred by the Hindus. Killing of cow again sacred for Hindus was considered as a heinous crime. It is still considered sacred even today. Everyone is aware that a cow eater is strictly forbidden to visit the shrines and temples among Hindus. The same rule was applicable for the visit of Khwaja to Anasagar lake temple. So, its natural for the Hindus to resist Chisti stay near Temples being a meat eater.

Regardiang the fairy tale story of discs and dragons its easy to reach the conclusion that they are exaggerated and hyperbolic statements. They can amuse blind followers and disciples of Chisti. They do not even fulfill the criteria for proper analysis.

One doubt arrives in my mind that if Khawaja was so powerful then why Muhammad Gori was defeated in first war against PrithviRaj? Why didn’t the Khwaja changed his conquest into victory by his miracles? Why did Gori waited till the second war? That also when King Jaichand/Jaipal, the father in law of PrithviRaj helped Mohammad Gori against PrithviRaj. It means that forces of Jaipal lead to victory in war and not the miracles of Chisti. So, we easily reach this conclusion that the stories of miracles of Chisti are myths and only myths. No wise person will believe in these falsified and exaggerated Myths. PrithviRaj died as a hero fighting for his country after taking revenge of his loss. The famous incident is mentioned by Chand Bardai, the accompaniment poet of PrithviRaj.


The case of Nizamuddin-din Auliya


 Sheikh Nizamuddin-din Auliya was a disciple of Chisti. He mentions that when Khwaja Muinuddin reached Ajmer, India was ruled by Pithaura rai’s and his capital was Ajmer. Pithaura and his high officials resented the sheik’s presence in their city, but the latter’s eminence and his apparent power to perform miracles, prompted them to refrain from taking action against him. A disciple of the Khwaja’s was in the service of Prithviraj Raj’s. After the disciple began o receive hostile treatment from the Rajas, the Khwaja sent a message to Pithaura in favor of the Muslim. Pithaura refused to accept the recommendation, thus indicating his resentment of, the khwaja’s alleged claims to understand the secrets of the unseen. When Khwaja Muinuddin heard of this reply he prophesied: “We have seized Pithaura alive and handed him over to the army of Islam.” about the same time Sultan Muhammad Gori arrived from Ghazna, attacked the forces of Pithaura and defeated them. Pithaura was taken alive and thus the khwaja’s prophesy was fulfilled. (Ref- Amir khwurd, siyaru’l – auliya, delhi,1885,pp.45-47)


Kashmir and Sufi Hamdani 


Mir Sayyid Ali Hamadani (1314–1384) was a Persian Sūfī of the Kubrawiya order, a poet and a prominent Muslim scholar. He was born in Hamadan, and was buried in Khatlan Tajikistan. Hamdani came to India and settled in Kashmir. His Dargah in Srinagar, Kashmir is located in Babdem- Kahan Kah Road, Shamswari. Many Hindus visits his Dargah seeking Blessings of Hamadani. But very few knows the reality about him. 


Mir Saiyid Ali Hamadani (founder of Kubrawiyya Sufi order of Kashmir) emphasized a covenant to sultan of Kashmir on his relation with Hindus. Covenant is as follows:


1.      They (the hindus) will not bid new idol temples.

2.      They will not rebuild any existing temple which may have fallen into disrepair.

3.      Muslim travelers will not be prevented from staying in temples.

4.      Muslim travelers will be provided hospitality by Zimmis in their own houses for three days.

5.      Zimmis will neither act as spies nor give spies shelter in their houses.

6.      If any relation of a Zimmi is inclined towards Islam, he should not be prevented from doing so.

7.      Zimmis will respect Muslims.

8.      Zimmis will courteously receive a Muslim wishing to attend their meetings.

9.      Zimmis will not dress like Muslims.

10.  They will not take Muslim names.

11.  They will not ride horses with saddle and bridle.

12.  They will not possess swords, bows or arrows.

13.  They will not wear signet rings.

14.  They will not openly sell or drink intoxicating liquor.

15.  They will not abandon their traditional dress, which is a sign of their ignorance, in order that they may be distinguished from Muslims.

16.  They will not openly practice their traditional customs amongst Muslims.

17.  They will not build their houses in the neighborhood of Muslims.

18.  They will not carry or bury their dead near Muslim graveyards.

19.  They will not mourn their dead loudly.

20.  They will not buy Muslim slaves.


Hamadani considered all Hindus as Zimmis.S.A.A. Rizvi in History of Sufism in India writes Hamadani was talking like a Alim instead of Sufi in this Covenant. The Dargah of Hamdani was built by destroying Kali Temple. 


Shah Walullah invited Abdali to establish Islamic Rule over India


Shah Waliullah’s letters to Islamic rulers and nobles show that he was very keen in rejuvenating Islamic supremacy in Delhi, which had started to loosen it’s grip over the sub-continent immediately after Aurangzeb’s death.  In his letter to Abdali mentioned in S.A.A. Rizvi's book  he writes -


"After prayers and wishes to God (Allah) I am writing these few words, may He carry them to the blessed ears (of Ahmadshah Abdali). Existence of an Islamic Emperor is a favour (of Allah). It should be understood that Hindustan (region north of Narmada river) is a vast country. Earlier Emperors have toiled very hard for a long time and through multiple attempts have managed to win over this country."....In short, apart from key areas of Delhi and Deccan, the Marathas have overall control. It is not difficult to defeat the Marathas if the Ghazis of Islam make a strong resolve.


Thus, it wasSufi Walullah letter which invited Abdali to attack India and thus he was responsible for mass killing, abduction , slavery and destruction of Hindus. 



Ahmad Sirhindi urged Muslims to help him in annihilation of Sikhs from northern India.


11 January 1827 he (Saiyid Ahmad Shahid) officiated at a ceremony of bay’a in which several thousand theologians, Sufis, leading citizens and common people in the northwest frontier pledged him their allegiance, after which they recited the khutba in his name. At the time Saiyid protested that as an Imam he was not commissioned to deprive the various sultans between Kabul and Bukhara of their states. They could continue to flourish in peace, he said, and would assert only his leadership in the question of bid’a (sinful innovations). However they were urged to offer him their military assistance in a jihad against the Sikhs. He was killed in war against Sikhs in Balakot ( now in Pakistan) and his grave is still present there. 


 Today, Sufism is celebrated as an ethos of diversity as Hindus also revere the saint. I am not against the social cohesion but understanding the history is a must. We must not ignore the context of the arrival of Sufism in India and how it was a channel of conversion by force and persuasion. Conversion, be coercive or sublime, attacks the core value of diversity by trying to thrust people to one singular identity of faith – Islamism.




263 Years Since Panipat: How A Sufi Preacher Reached Out To Abdali And Asked Him To Restore Islamic Supremacy In India

 




263 Years Since Panipat: How A Sufi Preacher Reached Out To Abdali And Asked Him To Restore Islamic Supremacy In India

by Rohit Sahasrabudhe

The general impression about Sufis in the Indian sub-continent revolves around spiritual, mystic or religious thoughts and practices. This is probably because their relevance and influence in politics of yesteryears is seldom mentioned, let alone highlighted, in modern historical narratives.
Shah Waliullah Dehlavi (1703-1762) was one such well-respected Sufi preacher of the eighteenth century. He belonged to the Naqshbandi school of the Sunni sect. Mughal rulers and Ahmadshah Abdali also belonged to the Sunni sect and therefore, were seen as ‘protectors of the Islamic faith’ by these Sufi chieftains.
Shah Waliullah’s letters to Islamic rulers and nobles show that he was very keen in rejuvenating Islamic supremacy in Delhi, which had started to loosen it’s grip over the sub-continent immediately after Aurangzeb’s death. These letters give us an insight into the thought process of this eighteenth-century Sufi preacher.
Saiyid Athar Abbas Rizvi has authored a book, ‘Shah Waliullah and his times’, narrating the different aspects of his life, including political influence on local and foreign rulers of his time. While Rizvi has given some insightful extracts from Shah Waliullah’s letters, another author, Khaliq Ahmad Nizami, has given Urdu translations of selected letters in his book, ‘Shah Waliullah Dehlavi ke siyasi maqtubaat’ (Political letters of Shah Waliullah Dehlavi).
Most of the letters in this collection are interesting but one is quite well-known. It is written to Ahmadshah Abdali, the invader from Afghanistan, who was challenged at Panipat, this day 261 years ago. It was the resurgent Maratha power under the leadership of Sadashivrao Bhau Peshwa which, despite their loss, battered the Afghan army to such an extent that they never could look back at Delhi and Hindustan, ever.
The full letter takes about 13 pages in Nizami’s book, but if we compare it Rizvi’s extracts, there are some minor differences in the two texts. But for want of space and without further ado, let us look at some important points from this letter.
I have mentioned the page numbers from Nizami’s book in square brackets for reference and words in round brackets are mine. Our author, Shah Waliullah, begins with an overview of the political situation at that time –
“[97] After prayers and wishes to God (Allah) I am writing these few words, may He carry them to the blessed ears (of Ahmadshah Abdali). Existence of an Islamic Emperor is a favour (of Allah). It should be understood that Hindustan (region north of Narmada river) is a vast country. Earlier Emperors have toiled very hard for a long time and through multiple attempts have managed to win over this country.
Apart from Delhi, which has been the residence of (Mughal) Emperors, other regions were under the control of various rulers, for example, Gujarat Ahmadabad was controlled by a different ruler, Tatta (Sindh) was under the control of Raja Dahir, Bengal was ruled by another ruler, Awadh was controlled by some other person [98] known as the eastern Emperor. Deccan region was collectively controlled by these principalities – 1. Burhanpur 2. Berar 3. Aurangabad 4. Hyderabad 5. Bijapur. Each of these five regions had a separate King. Malwa was also ruled by a different ruler.
Other kingdoms also had a King who had his own army and treasury. Each of these had established Masjids and Madarssas in their region. Muslims from Arabia and Iran (Arb wa Azm) migrated here and became the reason for propagating Islam. Till today, their descendants have been faithfully following the ways and practices of Islam. There is another region which almost came under the control of Islamic Emperor but continued to follow non-Islamic practices.
Though it did happen that the Emperor started collecting [99] Kharaj (tribute) from those regions. The region being mentioned here is Rajputana. This region is spread across forty stages, from the border of Tatta (Sindh) and upto the border of Bengal and Bihar and from the borders of Delhi and Agra upto Gujarat and Ujjain over twenty stages. This is the vast extended region which did not become the dwelling of Islam. In short, Mughal Emperors formed a pact with Rajputs and assuming that this courage was inferior and that they would be secure and protected from this resistance, they gave up war …
… There is a non-Muslim clan known as Marathas led by a General. This clan has raised its head from the districts of Deccan and has spread its influence all over Hindustan. Later Mughal Emperors, out of lack of foresight, negligence and fear of retaliation, gave away Gujarat province to the Marathas and due to same carelessness and fear gave away Malwa province and made them Subhedars of the region. Eventually Marathas gained strength and many times Islamic regions came under their control. Marathas started exacting tribute from both Hindus and Muslims and called it Chauth (one fourth tax).
[100] Marathas could not gain supremacy over Delhi because it was inhabited by nobles who are descendants of previous Emperors, princes and nobility. Compelled by this situation, the Marathas treated them with respect and signed a pact with them. By establishing good relations with these nobles and by gaining their trust, they tactfully separated the Delhites. Late Nizam-ul-mulk’s son prevented these Marathas from gaining control over Deccan by his policy of creating dissent within Maratha ranks or sometimes by aligning with the British. In this way, Nizam-ul-mulk’s son established his control over big cities like Burhanpur, Aurangabad and Bijapur but the surrounding regions were left to the Marathas.
In short, apart from key areas of Delhi and Deccan, the Marathas have overall control. It is not difficult to defeat the Marathas if the Ghazis of Islam make a strong resolve. Actually the Maratha army is insignificant but is held together by a General. If even one of their groups is distracted, the army will disintegrate and this defeat itself will make them weak. As this clan will assume bigger proportions, a similar sized army will be required (to counter) which will be numerous than ants and locusts, and courageous and will have ample provisions of war. In short, the uprising of Marathas is the biggest in Hindustan.
[101] May Allah bless the person who will crush this uprising. Another non-Muslim clan is of Jats who reside around the areas of Delhi and Agra. Both these cities had residences for the Emperor. At one point in time, Mughal Emperor resided in Agra and their fear spread as far as Rajputana. Sometimes they stayed in Delhi and their name and fame spread to Sarhind and it’s environs.
Jats used to engage in clashes in areas between Delhi and Agra. During Shahjahan’s time, they were ordered to not to mount on horses, not to carry guns and not to build any fortifications for themselves. Later Emperors did not pay much attention to them and using this carelessness as a boon, this clan built many forts, collected guns and started looting people. At that time, Aurangzeb was busy fighting for Bijapur and Hyderabad. He sent an army from Deccan under the leadership of his grandson to quash Jats. But the nobles from Rajputana opposed this Prince and a discord was caused in the army. The Mughal army returned after a little bit pleading from the Jats.
The opposition from this clan increased substantially during the reign of Muhammad Faruqsiyar.”
Third Battle of Panipat, Ahmad Shah Abdali, represented as sitting on a brown horse. (Source: British Library)
Third Battle of Panipat, Ahmad Shah Abdali, represented as sitting on a brown horse. (Source: British Library)
Then he describes few incidents about the Jats and how Surajmal Jat became one of the key players in the time before Panipat. About the battle with Surajmal and Safdarjang he says –
“Safdarjang Irani who had given his word to Muhammad Shah, allied with Surajmal and together they attacked Old Delhi and ransacked it. Muhammad Shah’s son closed the city gates and retaliated with cannon fire. It was by Allah’s grace that after 2-3 months, facing failure they returned [103] and started peace talks. Emperor’s men were also tired of war so they felt this peace treaty was a boon. Then onwards, Surajmal’s influence increased. About 2 Kos (4 miles) from Delhi and upto Agra and from the border of Mewat to Firozabad and Shukohabad, entire region was under his control. Nobody had the power to chant Azaan or perfom Namaz in this region.”
This shows that though while Waliullah's overtures were political, the driving factors and undercurrents of these conflicts were always religious. Since independence, many so-called ‘liberal’ historians have tried to present these conflicts as purely political, which actually goes against available contemporary records. Shah Waliullah then explains that the Jats can be defeated if a capable Emperor bestows his grace on the Muslim nobles, the true owners of the land taken away by Jats. If that happens, they would come together to fight Surajmal, he says. About the status of muslims he explains –
“[104] … And about the Muslims, there are over one lakh people in the Emperors service, including the infantry, cavalry, land-owners (Jahgirdars) and those on cash salaries. But due to the Emperor’s negligence, the land-owners find it difficult to maintain control over their lands. Nobody has paid attention (to the fact) that this has happened due to inaction. When the Emperor has no treasury, there won’t be any cash left. In the end, all servicemen dispersed and were subjected to begging.
Everything else, save the (Mughal) name, has perished. When such is the state of the Emperors’ servicemen, [105] one can only imagine the state of those living on stipend or skilled work or commerce. People are frustrated due to oppression and unemployment. Amidst this poverty when Surajmal and Safdarjung raided Delhi, all the poor lost their homes, money and were distressed. This was followed by a famine.
In short, the Muslims deserve your grace. Whole administration of erstwhile Emperors is now in the hands of Hindus. Their officers and accountants hold all posts and there are no Muslims in offices. All the riches and money flows to their (Hindu) homes. Muslims are enveloped by clouds of poverty and calamity. This narration may seem bit stretched but the nature of supremacy of non-Muslims over Hindustan is now clear and as stated above, the Muslims live in fear.”
Surprisingly enough, even in the twenty-first century and given the political situation we are currently in, one can easily relate to the typical narrative of ‘Islam in peril’ from these words written well over 250 years ago. After all the explaining about the then current situation, he praises Ahmadshah in order to lure him for the invasion. He says -
“In the present day, no other Emperor is more powerful and dignified than you and who can defeat opposing forces and has the foresight as well as experience of war. The responsibility of resolving to take over Hindustan, break the domination of Marathas and free poor Muslims from the clutches of non-Muslim (rule) falls on your shoulders O lord. Allah forbid, but if this dominance of Kafirs continues in the same way, then Muslims will forget Islam and in a short time they will behave in such a manner that there will be no difference between Muslims and non-Muslims. This also is a huge problem.
[106] Nobody other than you O Lordship, has the capability to resolve such a big problem. We, the residents of Hindustan, believe in the almighty God Allah and pray in his name that the courageous person (Ahmadshah Abdali) bestowed with the good fortune of bravery would ride in this direction and face the adversaries, and that his name will be etched in Allah’s list of good deeds. And the names will also be written, of the Mujahideen who are on the path towards Allah. Many favours of this world will be showered (upon you) and Muslims will overcome the Kafirs.”
Our scholar Shah Waliullah then continues with his commentary describing how Nadirshah’s campaign resulted in reviving Hindu supremacy –
“After Nadirshah, the adversaries became dominant and due to the divisions in the Islamic army, the sultanate of Delhi was reduced to a childish game. May Allah protect us, if the Kafirs continue to behave in the same manner and the Muslims become helpless, then the name of Islam will perish. Allah has said in favour of the Mujahideen that he is merciful on them and merciless on others (non-Muslims). [107] Praising the Muslims Allah has said that, ‘Khuda-e-ta-ala (Allah) befriends them and they befriend him, He is kind to the Muslims and strict on others (non-Muslims)’.”
This tells us that the Marathas had made inroads and almost dismantled the Islamic power structure in Delhi through some shrewd diplomacy. Apart from the slight exaggeration in Shah Waliullah’s existential cry, this presents a clear picture of the ‘Islamic supremacy’ mindset, which unfortunately survives in the current century and is manifested in Taliban, ISIS, SIMI like terrorist outfits and their sympathisers.
After this, our scholar Shah Waliullah proceeds to describe the details of an Islamic invasion, how people should be treated differently based on their faith –
“From this it can be understood that the Islamic troops which treat Muslims residing in a particular region as their sons and brothers and confront their (non-Muslim) adversaries like a lion, are fortunate enough to win. It is necessary to imbibe the intention of strengthening Islam in these Mujahideen warriors. When victorious (Islamic) armies reach a place where Muslims and non-Muslims reside, an administrator must be appointed and strict orders should be issued to him asking him to bring all Muslims living in the villages to the towns and cities and also appoint some officers in these places. These officers would ensure that the property and dignity of a Muslim will not be violated. As the Hadis-e-sharif says, ‘Destruction of the whole world is nothing compared to killing a Muslim’.”
This kind of segregation is in stark contrast with his earlier reference that the Marathas are exacting Chauth tax from both, Hindus and Muslims. What makes this even more interesting is when our Sufi scholar lays out the strategy of overcoming local populace where the Muslim population is limited. He gives an example of the Mecca treaty –
“When the Kafirs of the Qurraish tribe denied entry to Hazrat Muhammad in Mecca, the last apostle agreed to a treaty with them even though some of the respected followers were eager to fight and were not agreeable to that. [108] Hazrat Muhammad did not side with his followers and agreed to the treaty. When he returned after this travel, Allah revealed the wisdom and the winning destiny behind this treaty … even though there was a possibility of some harm to the Muslims, Hazrat-e-Ala (Muhammad) insisted on achieving their goals over a period of time so that the adversaries would accept Islam in one or the other manner and the Muslims would be protected from victorious Mujahideen warriors and it so happened that two years after this pact, Mecca was won over.
The Prophet [109] reached Mecca with ten thousand followers and all of Mecca came under the protection of Islam and agreed to place their faith in Hazrat Muhammad.
This victory over Mecca offers a peculiar lesson of foresight to Emperors. It tells that forbearance is necessary when faced with a situation where Muslims and non-Muslims intermingle. Firstly, the domination of those non-Muslims who oppose Islam, over Muslims should be removed. After that, Muslims will themselves side with the just and visionary Emperor.
Though a bitter medicine may cure everyone, its bitterness is never liked by the patient. So the clever medical practitioner mixes it with honey. A just Emperor behaves in a similar manner. Where Muslims are distributed across areas controlled by enemies of Allah (non-Muslims) and they fear for their life and dignity and by their nature, do not appreciate the (non-Muslim) dominion, the just Emperor bestows royal favours on faqeers, lamenting people, nobles and ulemas (Islamic scholars) and keeps them safe by providing various comforts and giving assurances.
So that news of this benevolent act [110] spreads to far and wide cities and all the people raise their hands in support of this just Emperor, and pray for his victory, and day-and-night plead to Almighty God (Allah) that this excellent Emperor, a manifestation of His generosity, would stay in our city …
The places where Muslims might possibly lose need to be thought about. Presence (of Muslims) should be built up around Kafirs so that the objective can be achieved without losing any Muslim lives.”
This is probably the most interesting part of the letter. He tells us that the Islamic Emperor should support four types of people in regions under non-Muslim control – poor, lamenting, nobles and religious scholars.
One cannot help comparing this with present day politics of giving freebies, and sponsoring media and ‘intellectuals’ from educational institutions – a ploy used effectively by Islamists and leftists of the day.
That said, this letter and many more like these tell us that there is much more to Sufism that meets the eye, and in a not-so-spiritual way. It also throws light on the strong religious undercurrents of the Panipat battle. The invite given by Shah Walliullah to Ahmadshah Abdali and the result thereof is summed up aptly by Rizvi in his book:
“Shah Waliullah’s prophecies about vast amounts of booty falling to the mujahids (Abdali) were in part fulfilled, all other problems remaining unresolved” (p.307).
Shah Waliullah died just over a year after this battle, in 1762 CE.

महर्षि दयानन्द की विशेषताएँ




 महर्षि दयानन्द की विशेषताएँ

लेखक महात्मा नारायण स्वामी जी
स्वामी दयानन्द 19वीं शताब्दी के सबसे बड़े वेद के विद्वान, धर्म प्रचारक, समाज-संशोधक, देशोद्धारक और सर्वतोमुखी सुधारक थे | उनकी विशेषतायें यह थीं -
धार्मिक सुधार
(1) वे वेद को सत्य विद्याओं का ग्रन्थ मानते थे | उनकी दृष्टि में वेद के सभी शब्द यौगिक और इसीलिए मानवी इतिहास शून्य और उनकी सभी शिक्षायें नित्योपयोगी हैं | इसी दृष्टिकोण से उनकी प्रचारित वेदार्थ्-शैली ने उन्हें सायण आदि वेद भाष्यकारों की कोटी से पृथक् कर यास्काचार्य आदि नैरुक्तों की श्रेणी में पहुंचा दिया था |
(2) उन्होंने शंकर, रामानुज आदि प्रायः सभी मध्यकालीन आचार्यों के संकोच की अवहेलना करते हुए वेद का द्वार मनुष्यमात्र के लिए खोल दिया और 'यथेमां वाचं कल्याणीमावदानि जनेभ्यः (यजुर्वेद 2/62)' की घोषणा करते हुए स्त्रियों, शूद्रों और अतिशूद्रों को भी वेदाध्यन का अधिकारी ठहराया |
(3) उन्होंने वेदमात्र को स्वतः प्रमाण और वेदेतर सभी ग्रन्थों को परतः प्रमाण बतलाते हुए मूर्तिपूजा, मृतक-श्राद्धादि पौराणिक प्रथाओं को अवैदिक प्रकट करते हुए हेय ठहराया और घोषणा की कि वेद केवल निराकार ईश्वर की पूजा का विधान करते हैं |
(4) स्वामी दयानन्द के प्रादुर्भाव के समय देशवासी वेद के नाममात्र से परिचित थे, उन्हें यह मालूम नहीं था कि वेद की शिक्षा क्या है ? इसी कारण यह संभव हो सका कि एक पौर्तुगीज पादरी ने एक संस्कृत पुस्तक वेद के नाम से गढ़‌ कर उसमें ईसाई मत की शिक्षा अंकित की और उसके द्वारा मद्रास प्रान्त में अनेक लोगों को ईसाई बनाया परन्तु स्वामी जी ने इतने बल से वेद प्रतिपादित धर्म का प्रचार किया और उनकी शिक्षा के प्रकट करने के लिए ऋग्वेदादि-भाष्य-भूमिका, सत्यार्थप्रकाश आदि ग्रन्थों की रचना की जिससे भविष्य में धोखे से हिदुओं को ईसाई बनाना सुगम नहीं रहा |
(5) जो लोग उपर्युक्त भांति या अन्य प्रकार से धर्मभ्रष्ट किये गये थे उनके लिये शुद्धि का द्वार खोलकर उन्हें फिर हिदु बनने की शिक्षा दी और एक जन्म के मुसलमान को देहरादून में शुद्ध करके शुद्धि का क्रियात्मक रूप भी जनता के सामने रखा |
(6) देश में हिन्दु धर्म के विरुद्ध साहित्य से वैदिक सभ्यता का मान घट रहा था और उस‌का स्थान अनेक उत्पातों की मूल पश्चिमी सभ्यता ले रही थी, प्राचीन संस्कृत साहित्य निकम्मा और वेद गडरियों के गीत कहे जाने लगे थे और देशवासी विशेषकर अंग्रेजी शिक्षित पुरुष, आंखे बन्द कर अंग्रेजी साहित्य और पश्चिमी रस्म-रिवाज पर मोहित होकर पश्चिमी लोगों के पीछे चलने में गौरव मानने लगे थे, इस परिस्थिति और देश में उपस्थित ऐसे वातावरण को बदलकर प्राचीन सभ्यता का मान उत्पन्न करके "वेद की और चलो" (Back to the Vedas) की ध्वनि को प्रतिध्वनित कर देना स्वामी दयानन्द के महान व्यक्तित्व, उनके अखण्ड ब्रह्मचर्य, उनके न्याय और तपस्या और उनके अपूर्व पाण्डित्य एवं निर्भीक्तापूर्ण सत्य उपदेशों का ही फल था |
हिन्दी प्रचार
(7) देश के नवयुवक मातृ(हिन्दी) भाषा को अंग्रेजी की वेदी पर बलिदान कर चुके थे और हिन्दी गन्दी कहलाने लगी थी, हिन्दी पुस्तक या हिन्दी अखबार पढ़ना फैशन के विरुद्ध समझा जाने लगा था, परन्तु स्वामी दयानन्द ने अपने जगत् प्रसिद्ध ग्रन्थों को हिन्दी में लिखकर, जबकि उनकी मातृभाषा गुजराती थी, इस बेढंगी चाल को भी बदल दिया | अब सभी जानते हैं कि हिन्दी राष्टृभाषा (Lingua Franca) समझी और मानी जाने लगी है और उसका प्रचार तथा साहित्य दिनदूनी और रात चौगुनी उन्नति कर रहा है | विश्वविद्यालयों में भी उसका मान नित्यप्रति बढ़ रहा है |
सामाजिक सुधार -
( सामाजिक सुधार के सम्बन्ध में भी ऋषि दयानन्द का ह्रदय बड़ा विशाल था और उन्होंने कुरीतियों को समाज से निकाल देने का प्रशंसनीय यत्न किया | उदाहरण के लिए कतिपय सुधारों का यहां उल्लेख किया जाता है |
(क) बालविवाह का प्रचार और ब्रह्मचर्य का लोप हो जाने से शारीरिक बल का ह्रास हो रहा था, इसलिए दूसरों की अपेक्षा हिन्दू जाति निर्बल समझी जाने लगी थी, इसी कारण उसे समय समय पर अपमानित भी होना पड़ा था | स्वामी दयानन्द नें इसके विरुद्ध प्रबल आवाज उठाई और ब्रह्मचर्य की महिमा अपने उपदेशों और अपने क्रियात्मक जीवन से प्रकट कर ब्रह्मचर्य का सिक्का लोगों के ह्रदय में जमा दिया | उसी का फल है कि देश में जगह जगह ब्रह्मचर्याश्रम खुले, सरकारी विश्व-विद्यालयों ने भी अनेक जगह नियम बना दिये कि हाई स्कूलों में विवाहित विद्यार्थियों का प्रवेश न हो और शारदा एक्ट भी बना |
(ख) इसी बालविवाह में वृद्ध-विवाह ने भी योग दे रखा था और दोनों का दुष्परिणाम यह था कि जाति में करोड़ों विधवाएं हो गयी थीं , जिनमें लाखों बाल-विधवाएँ भी थीं और उनमें हजारों ऐसी भी विधवाएँ थीं जिनकी आयु एक एक दो दो वर्ष थी | भ्रूण-हत्या, गर्भपात, नवजात-बालवध आदि अनेक पातक हिन्दु जाति के लिए कलंक का कीड़ा बन रहे थे | इन दुःखित विधवाओं का दुःख ऋषि दयानन्द का दयालू ह्रदय किस प्रकार सह सकता था, इसीलिए विधवा विवाह को प्रचलित करके इनके दुःखों को दूर करने की भी चेष्टा की |
(ग) मातृशक्ति होते हुए भी स्त्रियों का जाति में अपमान था, वे शिक्षा से वंचित करके परदे में रखी जाती थी, उनके लिए वेद का द्वार बन्द था | उनको यदि श्रीमत् शंकराचार्य ने नरक का द्वार बतला रखा, तो दूसरी ओर गोस्वामी तुलसीदास जी 'ढोल, गंवार, शूद्र, पशु-नारी, ये सब ताड़न के अधिकारी' का ढोल पीट रहे थे, परन्तु ऋषि दयानन्द नें उनके लिए भी वेद का द्वार खोला, इन्हें शिक्षा की अधिकारिणी ठहराया, पर्दे से निकाला, उन्हें मातृ शक्ति के रूप में देखा और उनका इतना अधिक मान किया कि हम ऋषि दयानन्द को एक छोटी बालिका के आगे उदयपुर में नतमस्तक देखते हैं | उसी का फल है कि आज कन्याओं की ऊंची से ऊंची शिक्षा का प्रबन्ध हो रहा है |
(घ) जन्म की जाति प्रचलित हो जाने से चार वर्णों की जगह हिन्दू जाति हजारों कल्पित जातियों और उपजातियों में विभक्त हो रही थी | प्रत्येक का खानपान, शादी-ब्याह पृथक पृथक था | इन मामलों में जाति उपजाति का पारस्परिक सम्बन्ध न होने से हिन्दू जाति एक नहीं थी और न उसका कोई सम्मिलित उद्देश्य बाकी रहा था, न उस उद्देश्य की पूर्ति के सम्मिलित साधन उसके अधिकार में थे | ऋषि दयाननद ने इस जन्म की जाति को समूल नष्ट करने की शिक्षा दी थी, क्योंकि यह सर्वदा वेद विरुद्ध थी | उसी के फलस्वरूप अब हिन्दुओं में अन्तर्जातीय सहभोज और अन्तर्जातीय विवाह होने लगे और इनके प्रचारार्थ अनेक संस्थाएं बन गयीं |
(च) दलित जातियों के साथ उच्च जातियों का व्यवहार अत्यन्त आक्षेप के योग्य और उनके लिए असह्य भी था, उसी के दुशपरिणाम स्वरूप बहुसंख्या में दलित भाई ईसाई और मुसलमान बन रहे थे | ऋषि दयानन्द नें इसके विरुद्ध भी आवाज उठाई और उन्हें खानपान आदि सहित उन सभी अधिकारों के देने का निर्देश दिया जो उच्च जातियों को प्राप्त हैं | देश भर में ऋषि के इस निर्देश की पूर्ति के लिए जद्दोजहद हो रहा है और हिन्दुओं के मध्य से छूत-अछूत का भेद तथा छुआछूत का विचार ढीला पढ़ रहा है |
(छ) दान की व्यवस्था की ओर भी स्वामी दयानन्द ने ध्यान दिया, मनुष्य को निकम्मा बनाने के लिए दान देने की कुप्रथा प्रचलित थी, उसका बलपूर्वक खण्डन किया और उसके स्थान पर देश काल तथा पात्र को देखकर सात्विक दान देने की प्रथा प्रचलित की |