Re: [TheBecoming] Re: Book by BUDDHA PARKASH

[s y kaluskar]

Quote

The new theory is the "Out of India"  theory. Aryans went out of India to settle in Europe.

Unquote

1.  " Out of India " Theory is more than  60 years old. It  cover entire World. Details are given below.
2. " Aryan " means an indivigual who strictly follows Vedic way of life [a strict  Sanatan Dharmi].{ S D }
3. " Dravids" were  Aryans , who were expert in many fields.
4. From beginning of Mankind on Earth, there existed ,  a Single World Order of Vedic Culture , with Sanskrit as the world language.
5. India was the World HQ of the World Vedic  Order .
6.  Dravids were trained in India and sent all over the World for co-ordination of the world order.
7. The  Mahabharat War , a nuclear world war, caused collapse  of the world  Vedic order.
8. Post Mahabharat ,  out of the Vedic  Order/ Sanskrit language,  emerged smaller  nations , with religions /languages , born out of S D and Sanskrit.
9.  " Aryan " is NOT linked to  location of skin colour.
10. India was the World Hub , sending  people outwards , NOT other wise .
11. Views are personal

Maj S Y Kaluskar [Retd ]

      

 

---

From: TheBe...@yahoogroups.com <TheBe...@yahoogroups.com> on behalf of DevinderSingh Gulati devindersi...@gmail.com [TheBecoming] <TheBe...@yahoogroups.com>
Sent: Saturday, May 30, 2020 11:37 PM
To: HARDEV SINGH Virk <hardevsi...@gmail.com>
Cc: Infinity Foundation Satsang <infinityfoun...@googlegroups.com>; Sikh Identity <sikh-i...@googlegroups.com>; dwarka-si...@googlegroups.com <dwarka-si...@googlegroups.com>; panth...@googlegroups.com <panth...@googlegroups.com>; ChardiKalaa Email Network <ck...@googlegroups.com>; sikh-d...@yahoogroups.com <sikh-d...@yahoogroups.com>; Dr. kulwant Singh Virginia USA <sikh_news_...@yahoogroups.com>; torontosik...@yahoogroups.com <torontosik...@yahoogroups.com>; sikhyouthr...@yahoogroups.com <sikhyouthr...@yahoogroups.com>; sikh_yout...@yahoogroups.com <sikh_yout...@yahoogroups.com>; sb...@yahoogroups.com <sb...@yahoogroups.com>; sikhs-an...@yahoogroups.com <sikhs-an...@yahoogroups.com>; sikh_inte...@yahoogroups.com <sikh_inte...@yahoogroups.com>; sikhre...@yahoogroups.co.in <sikhre...@yahoogroups.co.in>; sikhn...@yahoogroups.com <sikhn...@yahoogroups.com>; hyderab...@yahoogroups.com <hyderab...@yahoogroups.com>; americ...@yahoogroups.com <americ...@yahoogroups.com>; a_s...@yahoogroups.com <a_s...@yahoogroups.com>; Yahoogroups <thebe...@yahoogroups.com>; si...@yahoogroups.com <si...@yahoogroups.com>; surji...@comcast.net <surji...@comcast.net>
Subject: [TheBecoming] Re: Book by BUDDHA PARKASH

 

 

Hardev Singh ji,

I refer to page 23-24 of the book that interprets the "Indra-Vrtra myth". It furthers the Aryan invasion myth that has long been trashed.

Indra as supposedly the God of the invading Aryans ho clashed with the native inhabitants in the sapth sinndhu region.

The "Aryas", the supposed new arrivals are held to be "good" and the natives they are fighting "bad".

It is a gross misrepresentation of the veda that it as a fight between an arriving tribe and the established tribe.

The new theory is the "Out of India"  theory. Aryans went out of India to settle in Europe.

AccordingtoSriAurobindo,IndraisthelordofdivinemindandVrtrarepresentsvarietiesofforces,dedicatedtohoardingthedynamicalenergiesorwaters,concealingknowledgefromthehumansandingeneralthwartingtheidealsof thehumanbeings.HumanbeingswhoareopentoVrtraforcedevelopthequalitiessuchascoveringtheknowledge,hoardingetc.AtthisstageIndra,theintelligence,discriminatesandseestheforceswhichareadversetotheyogicjourney.

https://sg.inflibnet.ac.in/bitstream/10603/128715/11/11_conclusion.pdf

The Veda is for those who are driven by desire, who seek after enjoyment, who are content to swim in the unceasing currents of Nature, to rise and fall with its restless waves. But for those who would give up all desire and would turn away from the chase of worldly or heavenly pleasures, who would rise above the flux of Nature to the immutable truth of Being, for them is the Vedanta. But the sacrificial works of the Veda can be a step in the attaining of the true knowledge, for performed without desire for their fruits they purify the doer and he becomes a fit vessel for the knowledge. This is the traditional opinion on the Veda which had got slowly crystallised and ultimately prevailed, but there must have been, and we know that there were, other trends of opinion in the long course of India's cultural history.

Western scholars entered into the field of Vedic interpretation about a century ago and have kept on labouring steadily at it. They find in it an extremely interesting picture of the mind of humanity in its childhood. Powers and phenomena of Nature are personified, deified and worshipped through magical rites for the sake of food and rain, cows and horses, sons and servants, long life, triumph over enemies, and wealth of all kinds. Fire and Air  Agni and Vayu; storm winds and the mysterious Power that bursts open the clouds with the lightning-shaft and makes them rain  Maruts and Indra; the Dawn and the Sun  Ushas and Surya; the Lords of the Day and the Night  Mitra and Varuna  such and suchlike are the gods of the Vedic worshipper. It happened that each of these gods in his turn for worship was being raised to the rank of supremacy and also one god was being identified with another for lack of any very distinctive features amongst themselves. There was thus a sort of perplexed tendency towards monotheism, which civilised religions of other countries reached through gradual evolution. But a peculiarly Indian development, we are made to understand, seems to have intervened with the identification of Aditi, mother of the gods, with the whole of Nature and we have as a result the pantheism of the Vedanta. The Vedic religion itself occupies a position somewhere between primitive anthropomorphism and the polytheism of the Greek and Roman mythologies.

What may be called the nature aspect of the Vedic gods was no new thing to Indian tradition. "Who is Vritra?" asks Yaska¹ and answers, "The Nairuktas say it is the cloud and the Aitihasikas that he is an Asura, son of Twashtri". And he goes on to say that the battle between Indra and Vritra is only a figurative description of the intermingling of the two elements Water and Light, from which action rain is produced. And to the western scholars Vritra is either the nightly darkness destroyed by Indra the sun in his daily rising on the eastern horizon, or he is the primeval darkness of chaos victoriously conquered on the first morning of creation, or he is the demon of drought or even of eclipse, or, represented by that asterism of the zodiac in which the sun loses his strength, he stands for the forces of winter adverse to life. The traditional interpreters regarded the Nature aspect of the gods as the outer and part expression of their divine personalities. They did not speculate on the problem as to how man came to conceive them. But to the western scholars and those who follow in their wake the Veda is interesting as revealing the very birth of the gods, as showing how early man created them from the powers and phenomena of Nature.

But when Madhucchandas says that the rapture of Indra is indeed cow-giving  "go-da id revato madah"  one is apt to take it as a plain statement of fact, that the Rishi believed that the offering of the Soma-wine in the sacrific exhilarated Indra to the point of expelling all stinginess from him and that somehow he then saw to it that cows accrued to the sacrificer. This may have been the idea of the ordinary worshipper even in the Vedic times; but to those who entered into the heart of the Vedic worship it conveyed a different meaning altogether. To them the gift of Indra was the gift of Light, of the inner Light that illumines the mind. The image of the physical cow was merely a symbol for the inner Light. And moreover the word 'gau' conveyed the sense of light also as one of its various meanings. In the particular stage of language development which we observe in the Veda the word meant both cow and light, suggested to the mind both senses with equal readiness and naturalness. This may appear to us to be no more than an instance of the rhetorical figure of slesa or double entendre with which we are so familiar in classical Sanskrit, but there is a great difference. However easily classical Sanskrit may lend itself to the use of this figure, it is always by an artificial device of style that a word is made to yield more than one meaning. But Vedic Sanskrit appears to preserve something of the original character of language when words have not yet been rigidly fixed into conventional signs denoting a unique and precisely marked-off significance, but have a freedom of movement over a wide and connected range of meanings all of which are naturally suggested by their etymology and it is only the intention of the speaker as expressed by the context that decides which one of its several meanings a word conveys in a particular place. Thus, the Vedic use of the word 'gau' so as to give both the meanings of cow and light is no artificial figure of double entendre, but a natural consequence of the peculiar character of the Vedic speech. A further extension of this method by which a word is made to convey more than one meaning is illustrated by the use of the word 'asva'. Coming from a root which means, among other things, to possess, to enjoy, to reach, to attain, it signifies not only a horse, but, by the packing of all these different senses into one idea so as to derive a cumulative effect, it is also made to stand as a designation of vital force  the Vedic Steed of Life. Influenced by this peculiar character of the language the Vedic Rishis are naturally led into a symbolic diction and they use words like 'gait and 'asva' to convey under cover of their external physical meaning an inner psychological conception.

https://motherandsriaurobindo.in/_StaticContent/SriAurobindoAshram/-09%20E-Library/-03%20Disciples/Vellury%20Chandrasekharam/-01%20English/Sri%20Aurobindo%5Es%20The%20Life%20Divine%20%20-%20A%20Brief%20Study%20And%20Other%20Essays/-04_Sri%20Aurobindo%20and%20the%20veda.htm

On Sun, May 17, 2020 at 6:09 AM HARDEV SINGH Virk <hardevsi...@gmail.com> wrote:

Dear All

In my view, Buddha Parkash (Ph.D., D.Litt.) Founder Head of History & Indic Studies in KUK was an acknowledged AUTHORITY on Ancient Punjab. I attach his book " Political and Social Movements in Punjab: From Vedic Age upto the Maurya Period).

I REVEALS many FACETS of Punjab' Culture; Aryans;  Rig Veda; Mahabharat; and much more in a NUTSHELL with REFERENCES to all recorded events.

I read it in 2 sittings. The most interesting part is about God Indra; read Section 4 on page 28-34.

HS Virk

NOTE: The file will be delivered in Google drive. Hope U can download it.
DR HS VIRK

#360, Sector 71, SAS Nagar (Mohali)-160071

Web:http://drhsvirk.weebly.com






 
 

 Buddha Parkash Ancient-movements-in-punjab.pdf

__._,_.___

---

Posted by: DevinderSingh Gulati <devindersi...@gmail.com>

---

Reply via web post

•

Reply to sender

•

Reply to group

•

Start a New Topic

•

Messages in this topic (3)

Visit Your Group

• Privacy • Unsubscribe • Terms of Use

.

__,_._,___

[Narinder@SWAN]

I have asked to be removed from this group several times and would appreciate if it was actioned!

Get Outlook for iOS

On Sun, May 31, 2020 at 3:50 PM +0100, "Harilal Patel" <haril...@gmail.com> wrote:

To HA Vikr

This is not a new theory that Aryan went out of India.

It is Britishers who told you what you studied in History that Aryan came from outside.

Lucie Leaky, an Anthropologist has published several papers in Science magazine In early 20th century 
That more than million years a ago the first Human settlement took place inIndus valley and then after several groups migrated north , east and west

From India.

This is human migration story 

Harilal Patel

Sent from my iPhone

On May 31, 2020, at 9:20 AM, HARDEV SINGH Virk hardevsi...@gmail.com [TheBecoming] <TheBe...@yahoogroups.com> wrote:



1. DS Gulati: <The new theory is the "Out of India"  theory. Aryans went out of India to settle in Europe.>

How can I believe when there is NO REFERENCE? I feel the Hindu mind is fertile to REVERSE the history of Aryans to suit their agenda.

2. The other STORY in ur post is almost the SAME as given by Buddha Parkash.

3. DS Gulati:  <Thus, the Vedic use of the word 'gau' so as to give both the meanings of cow and light is no artificial figure of double entendre, but a natural consequence of the peculiar character of the Vedic speech.>

Virk: INDRA has also double meaning in Book quoted by me: Indra as a Mythical God and a King of Aryans. I believe ALL VEDIC THOUGHT is a Complex Phenomenon; known only to PUNDITS like U, but not to the ordinary folks.

Really, I appreciate ur KNOWLEDGE of VEDAS and the way U explain. SHUKRIA Gulati Jee.

HS Virk

---

Posted by: HARDEV SINGH Virk <hardevsi...@gmail.com>

---

Visit Your Group

• Privacy • Unsubscribe • Terms of Use

__,_._,___

--
You received this message because you are subscribed to the Google Groups "Understanding Sikhism" group.
To unsubscribe from this group and stop receiving emails from it, send an email to sikh-identit...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/sikh-identity/C69FE389-5BF0-4AC5-BD98-14FC82A98BDB%40gmail.com.

[Harilal Patel]

[HARDEV SINGH Virk]

[Jaidev Singh ANAND]

Nothing in the world existed except through ancient Indian scriptures. All religious knowledge and faiths are different versions of that Hinduism with ever fleeting and suited to the particular contest.

Germans and other European countries learnt everything from Vedas.Normally when people learn something from the knowledge giver -The teacher does not give up and abdicate their knowledge.

In this case the world learnt everything from Hindus-so much that no Hindus were left with any of their Scientific Knowledge. Now they claim that Sikhs are the same as some version of Hinduism.

If that is so, how did they need to murder thousands of Sikhs in Punjab, Delhi and other parts of India. If some Practices of Hinduism , whether old or newly adopted  by THem -that is bound to be when both are talking  about similar themes. They want us to declare ourselves as Hinduism . They want us to be called Hindus-  notwithstanding differences in beliefs and Practices. 

If you really think that we are Hindus -then stop targeting us , hating us and killing us. There are discriminations, fanaticism and stratification of people--Hinduism is the only religion which justifies, rationalises and even glorifies--Divisions.

Jaidev Singh Anand

USA

-----Original Message-----
From: HARDEV SINGH Virk hardevsi...@gmail.com [TheBecoming] <TheBe...@yahoogroups.com>
To: DevinderSingh Gulati <devindersi...@gmail.com>
Cc: Infinity Foundation Satsang <infinityfoun...@googlegroups.com>; Sikh Identity <sikh-i...@googlegroups.com>; dwarka-si...@googlegroups.com; panth...@googlegroups.com; ChardiKalaa Email Network <ck...@googlegroups.com>; sikh-d...@yahoogroups.com; Dr. kulwant Singh Virginia USA <sikh_news_...@yahoogroups.com>; torontosik...@yahoogroups.com; sikhyouthr...@yahoogroups.com; sikh_yout...@yahoogroups.com; sb...@yahoogroups.com; sikhs-an...@yahoogroups.com; sikh intellectuals <sikh_inte...@yahoogroups.com>; sikhre...@yahoogroups.co.in; sikhn...@yahoogroups.com; hyderab...@yahoogroups.com; americ...@yahoogroups.com; a_s...@yahoogroups.com; Yahoogroups <thebe...@yahoogroups.com>; si...@yahoogroups.com; surji...@comcast.net
Sent: Sun, May 31, 2020 9:20 am
Subject: [TheBecoming] Re: Book by BUDDHA PARKASH

1. DS Gulati: <The new theory is the "Out of India"  theory. Aryans went out of India to settle in Europe.>

How can I believe when there is NO REFERENCE? I feel the Hindu mind is fertile to REVERSE the history of Aryans to suit their agenda.

2. The other STORY in ur post is almost the SAME as given by Buddha Parkash.

3. DS Gulati:  <Thus, the Vedic use of the word 'gau' so as to give both the meanings of cow and light is no artificial figure of double entendre, but a natural consequence of the peculiar character of the Vedic speech.>

Virk: INDRA has also double meaning in Book quoted by me: Indra as a Mythical God and a King of Aryans. I believe ALL VEDIC THOUGHT is a Complex Phenomenon; known only to PUNDITS like U, but not to the ordinary folks.

Really, I appreciate ur KNOWLEDGE of VEDAS and the way U explain. SHUKRIA Gulati Jee.

HS Virk

   

DR HS VIRK

#360, Sector 71, SAS Nagar (Mohali)-160071

Web:http://drhsvirk.weebly.com






 
 

On Sun, May 31, 2020 at 12:07 PM DevinderSingh Gulati <devindersi...@gmail.com> wrote:

Hardev Singh ji,

I refer to page 23-24 of the book that interprets the "Indra-Vrtra myth". It furthers the Aryan invasion myth that has long been trashed.

Indra as supposedly the God of the invading Aryans ho clashed with the native inhabitants in the sapth sinndhu region.

The "Aryas", the supposed new arrivals are held to be "good" and the natives they are fighting "bad".

It is a gross misrepresentation of the veda that it as a fight between an arriving tribe and the established tribe.

The new theory is the "Out of India"  theory.. Aryans went out of India to settle in Europe.

AccordingtoSriAurobindo,IndraisthelordofdivinemindandVrtrarepresentsvarietiesofforces,dedicatedtohoardingthedynamicalenergiesorwaters,concealingknowledgefromthehumansandingeneralthwartingtheidealsof thehumanbeings.HumanbeingswhoareopentoVrtraforcedevelopthequalitiessuchascoveringtheknowledge,hoardingetc.AtthisstageIndra,theintelligence,discriminatesandseestheforceswhichareadversetotheyogicjourney.

https://sg.inflibnet.ac.in/bitstream/10603/128715/11/11_conclusion.pdf

The Veda is for those who are driven by desire, who seek after enjoyment, who are content to swim in the unceasing currents of Nature, to rise and fall with its restless waves. But for those who would give up all desire and would turn away from the chase of worldly or heavenly pleasures, who would rise above the flux of Nature to the immutable truth of Being, for them is the Vedanta. But the sacrificial works of the Veda can be a step in the attaining of the true knowledge, for performed without desire for their fruits they purify the doer and he becomes a fit vessel for the knowledge. This is the traditional opinion on the Veda which had got slowly crystallised and ultimately prevailed, but there must have been, and we know that there were, other trends of opinion in the long course of India's cultural history.

Western scholars entered into the field of Vedic interpretation about a century ago and have kept on labouring steadily at it. They find in it an extremely interesting picture of the mind of humanity in its childhood. Powers and phenomena of Nature are personified, deified and worshipped through magical rites for the sake of food and rain, cows and horses, sons and servants, long life, triumph over enemies, and wealth of all kinds. Fire and Air  Agni and Vayu; storm winds and the mysterious Power that bursts open the clouds with the lightning-shaft and makes them rain  Maruts and Indra; the Dawn and the Sun  Ushas and Surya; the Lords of the Day and the Night  Mitra and Varuna  such and suchlike are the gods of the Vedic worshipper. It happened that each of these gods in his turn for worship was being raised to the rank of supremacy and also one god was being identified with another for lack of any very distinctive features amongst themselves. There was thus a sort of perplexed tendency towards monotheism, which civilised religions of other countries reached through gradual evolution. But a peculiarly Indian development, we are made to understand, seems to have intervened with the identification of Aditi, mother of the gods, with the whole of Nature and we have as a result the pantheism of the Vedanta. The Vedic religion itself occupies a position somewhere between primitive anthropomorphism and the polytheism of the Greek and Roman mythologies.

What may be called the nature aspect of the Vedic gods was no new thing to Indian tradition. "Who is Vritra?" asks Yaska¹ and answers, "The Nairuktas say it is the cloud and the Aitihasikas that he is an Asura, son of Twashtri". And he goes on to say that the battle between Indra and Vritra is only a figurative description of the intermingling of the two elements Water and Light, from which action rain is produced. And to the western scholars Vritra is either the nightly darkness destroyed by Indra the sun in his daily rising on the eastern horizon, or he is the primeval darkness of chaos victoriously conquered on the first morning of creation, or he is the demon of drought or even of eclipse, or, represented by that asterism of the zodiac in which the sun loses his strength, he stands for the forces of winter adverse to life. The traditional interpreters regarded the Nature aspect of the gods as the outer and part expression of their divine personalities. They did not speculate on the problem as to how man came to conceive them. But to the western scholars and those who follow in their wake the Veda is interesting as revealing the very birth of the gods, as showing how early man created them from the powers and phenomena of Nature.

But when Madhucchandas says that the rapture of Indra is indeed cow-giving  "go-da id revato madah"  one is apt to take it as a plain statement of fact, that the Rishi believed that the offering of the Soma-wine in the sacrific exhilarated Indra to the point of expelling all stinginess from him and that somehow he then saw to it that cows accrued to the sacrificer. This may have been the idea of the ordinary worshipper even in the Vedic times; but to those who entered into the heart of the Vedic worship it conveyed a different meaning altogether. To them the gift of Indra was the gift of Light, of the inner Light that illumines the mind. The image of the physical cow was merely a symbol for the inner Light. And moreover the word 'gau' conveyed the sense of light also as one of its various meanings. In the particular stage of language development which we observe in the Veda the word meant both cow and light, suggested to the mind both senses with equal readiness and naturalness. This may appear to us to be no more than an instance of the rhetorical figure of slesa or double entendre with which we are so familiar in classical Sanskrit, but there is a great difference. However easily classical Sanskrit may lend itself to the use of this figure, it is always by an artificial device of style that a word is made to yield more than one meaning. But Vedic Sanskrit appears to preserve something of the original character of language when words have not yet been rigidly fixed into conventional signs denoting a unique and precisely marked-off significance, but have a freedom of movement over a wide and connected range of meanings all of which are naturally suggested by their etymology and it is only the intention of the speaker as expressed by the context that decides which one of its several meanings a word conveys in a particular place. Thus, the Vedic use of the word 'gau' so as to give both the meanings of cow and light is no artificial figure of double entendre, but a natural consequence of the peculiar character of the Vedic speech. A further extension of this method by which a word is made to convey more than one meaning is illustrated by the use of the word 'asva'. Coming from a root which means, among other things, to possess, to enjoy, to reach, to attain, it signifies not only a horse, but, by the packing of all these different senses into one idea so as to derive a cumulative effect, it is also made to stand as a designation of vital force  the Vedic Steed of Life. Influenced by this peculiar character of the language the Vedic Rishis are naturally led into a symbolic diction and they use words like 'gait and 'asva' to convey under cover of their external physical meaning an inner psychological conception.

https://motherandsriaurobindo.in/_StaticContent/SriAurobindoAshram/-09%20E-Library/-03%20Disciples/Vellury%20Chandrasekharam/-01%20English/Sri%20Aurobindo%5Es%20The%20Life%20Divine%20%20-%20A%20Brief%20Study%20And%20Other%20Essays/-04_Sri%20Aurobindo%20and%20the%20veda.htm

On Sun, May 17, 2020 at 6:09 AM HARDEV SINGH Virk <hardevsi...@gmail.com> wrote:

Dear All

In my view, Buddha Parkash (Ph.D., D.Litt.) Founder Head of History & Indic Studies in KUK was an acknowledged AUTHORITY on Ancient Punjab. I attach his book " Political and Social Movements in Punjab: From Vedic Age upto the Maurya Period).

I REVEALS many FACETS of Punjab' Culture; Aryans;  Rig Veda; Mahabharat; and much more in a NUTSHELL with REFERENCES to all recorded events.

I read it in 2 sittings. The most interesting part is about God Indra; read Section 4 on page 28-34.

HS Virk

NOTE: The file will be delivered in Google drive. Hope U can download it.
DR HS VIRK

#360, Sector 71, SAS Nagar (Mohali)-160071

Web:http://drhsvirk.weebly.com






 
 

 Buddha Parkash Ancient-movements-in-punjab.pdf

__._,_.___

---

Posted by: HARDEV SINGH Virk <hardevsi...@gmail.com>

---

Reply via web post

•

Reply to sender

•

Reply to group

•

Start a New Topic

•

Messages in this topic (1)

Visit Your Group

• Privacy • Unsubscribe • Terms of Use

.

__,_._,___

[sorabh bansal]

if anyone want publish advertisement in Punjab Kesari delhi Contact me 

--

You received this message because you are subscribed to the Google Groups "Understanding Sikhism" group.
To unsubscribe from this group and stop receiving emails from it, send an email to sikh-identit...@googlegroups.com.
To view this discussion on the web visit https://groups.google.com/d/msgid/sikh-identity/C69FE389-5BF0-4AC5-BD98-14FC82A98BDB%40gmail.com.

--

  Sourabh Bansal
( IT Engineer Punjab Kesari )

(sourab...@punjabkesari.com)
(sorabh0...@gmail.com)
Daily Punjab Kesari Printing Press Plot No 1,2 Near Wazirpur DTC
Bus Depot Ring Road New Delhi- 110035
91-9818004400/ 91-9717022766
011-30712328  

            www.punjabkesari.com

https://www.facebook.com/punjabkesarinational/

[DevinderSingh Gulati]