]pkvXIw : 1 e°w : 11 thZ krjvSn kwhXvkcw 1972949114 Ien-h¿jw 5115 ssN{Xw˛ssh-imJw 1188 ao\w˛taSw 2013 G{]n¬

apJhmWn

sshZnI
]pXp-h-Õ-cm-iw-k-IÄ!

tem

I¯nse Gähpw
{]mNo\ ImeKW\tb ]n³
XpScp¶ \mw Ggmw a\z´c
¯nse 28mw NXpÀbpK¯nse
IenhÀjw 5115 te¡v Cu hÀj {]Xn]Z Zn\¯nÂ
{]thin-¡pIbmWv. ssN{Xamkw `mcX Ncn{X¯nse
]e khntij kw`h§Ä¡pw km£yw hln¨n«p- v .
AXn hfsc {it²bambXmWv alÀjn Zbm\µ³
1874 G{]n 10\v t_mws_bn Øm]n¨ BcykamPw.
alÀjn Zbm\µsâ cwK {]thi\¯n\p ap¼pÅ
`mcX¯nsâ ØnXn H¶p It®mSn¡pI! [À½¯nsâ
t]cn A\mNmc§fpw
AXymNmc§fpw sImSn
Ip¯nhmgp¶p! kz´w
tNmcIpªp§sf hnizm
kmNmc §fpsS t]cnÂ
KwKm \Znbn Hgp¡n
hnSp¶ amXm]nXm¡Ä!
km[parK§tfbpw a\p
jyIp«nItf
t]mepw
PV_nw_§Ä¡v ap¼nÂ
_en \ÂIp¶hÀ! hnizm
k§fpsS t]cn I\yI
amsc Bcm[\meb §fnÂ
\Sbncp¯p¶hÀ! s]¬
Ipªp P\n¨p t]mbmÂ
AXv A]iIp\ambn I - v
s]m¡nÄsImSn apdn¡p
¶Xn\p apt¼ B Ipcp¶p
Itf \njvIcpWw h[n¡p¶hÀ! kv { XoIÄ¡pw
iq{ZÀ¡pw thZw ]Tn¡m\pw hnZym`ymkw t\Sm\pw
A[nImcansöv iTn¡p¶ I]S ]ptcmlnX·mÀ!
ssiih¯n Xs¶ sIm¨p s]¬Ip«nIsf {]mbamb
hÀ¡p hnhmlw sNbvXb¸n¨v _mehn[hIsf krjvSn
¡p¶hÀ! AhÀ¡v ]p\Àhnhml¯n\ÀlXbnÃm
t]mepw! s]¬Ip«nIfmbXn\m am{Xw ip`NS§pIfnÂ

thZm²yb\w
hmb DIvtY`nÀPct´ XzmaÑm PcnXmcx½
kpXtkmam AlÀÆnZx½½
(EKvthZw 1.2.2)
]ZmÀ°w : (hmtbm) tl! A\´ _ehm\mb
Cuizcm! BscÃmamtWm (AlÀÆnZx) hnÚm
\cq] {]Imit¯ {]m]n¨v (kpXtkmamx) Hmj[n
XpS§nb ]ZmÀ°§fpsS ckt¯ D¸mZn¸n¨v
(PcnXmcx) kvXpXn kXv¡mc§Ä sN¿p¶
]ÞnX·mÀ AhÀ (DIvtY`nx) thtZmà kqà
§fm (Xzmw) A§sb (AÑ) km£mXv¡cn¡p
¶Xn\v (Pct´) kvXpXn¡p¶p.
`mhmÀ°w : ChnsS tÇjme¦mcamWpÅXv. Cu
a{´¯n thZmZn imkv{X§fn ]dªncn¡p¶
kv X pXnIfpsS \nan¯amb kv t Xm{Xw Ahtb
hymhlmcnIhpw ]mcamÀ°nIhpamb hnZymkn²n
¡mbn ]ctaizc³, `uXnIhmbp F¶nhbpsS
KpW§fpambn {]Imin¸n¨ncn¡p¶p.
Cu a{´¯n hmbp i_v Z ¯n\v ]ctaizc³,
`uXnIhmbp F¶o AÀ°§Ä {Kln¡p¶Xn\p
ap¼mbn ap³ a{´¯n ]dª {]amW¯nsâ
AÀ°w a\Ênem¡Ww.
\n¶v Ahtc amän \nÀ¯n ]oUn¸n¡p¶hÀ.
s]mXpInWdpw Bcm[\meb§fpw Akv]iyÀ F¶p
ap{ZIp¯s¸«hÀ¡v D]tbmKn¡m³ hnet¡Às¸Sp
¯p¶ hyhØ! Cu ImWp¶XmWv sslµh[À½
sa¶pw CXn \n¶pw c£s¸Sm\pÅ Htc hgn
CÉmwþIrkvXy³ [À½§fmsW¶ kwL- S nX
{]NmcW¯n {]tNmZnXcmbn Iq«t¯msS lnµp
[À½w Dt]£n¨p t]mIp¶hÀ! AhÀs¡mcn¡epw
aS§nhcm\mInÃm F¶v iTn¡p¶ {_mlvaW
]ptcmlnXÀ!
Cu L«¯nemWv kXyþk\mX\þsshZnI
[À½¯nsâ khntijXItf P\kmam\y¯nÂ
{]Ncn¸n¡p¶Xn\pw A]ucptjbamb thZ§fnte¡v
aS§m\pw Blzm\w \ÂIn BcykamPw Øm]n¨v

)

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(EKvthZw 10.53.6)
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a\p-jy-\mIq! Znhy-KpWimen-I-fmb k´m-\-§Ä¡v P·taIq!
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a\pÀ`h P\bm ssZhyw P\w

Hcp Bcy-k-amPw {]kn-²o-I-cWw
Bcyktµiw

Hmw IrWzt´m hnizamcyw

1188 ao\wþtaSw 2013 G{]nÂ

bÚw
{iuXkqà§fnÂ

alÀjn Zbm\µ³ cwK¯v h¶Xv . thZmZn kXy
imkv { X§tf B[mcam¡nbpÅ At±l¯nsâ
imkv{XmÀ°§Ä¡v ap¼n I]Scpw A\mNmcnIfp
ambncp¶ ]ptcmlnX·mÀ¡v ]nSn¨v \n¡m\mbnÃ.
lnµpaX¯n \n¶pÅ Hgnªp t]mIen\p
XSbnSp¶Xn\p ]pdta aäp aX hn`mK§fn \n¶pw
[mcmfw t]À sshZnI [À½¯nte¡v ip²n {]Øm\w
hgn Xncn¨p hcm\pw alÀjn Zbm\µ³ ]mXsbmcp¡n.
Ahcn ]ecpw Bcy k\ymknamÀ t]mepambn.
btÚm]hoXw [cn¨v ]utcmlnXy IÀ½§Ä
\S¯p¶ \nch[n kv { XoIfpw KmÀKn ssat{Xbn
amÀ¡p tijw C¶v BÀj`mcX¯n [mcmf
ap-mbXv alÀjn
bpsS {]hÀ¯\
^eambmWv. `mcX
tZiob kzmX{´y
kac¯n\v Np¡m³
]nSn¨v 80 iXam\
t¯mfw t]cpw
BcykamP¯nÂ
\n¶pw {]tNmZ\w
t\Snbhcmbncp¶p.
thZktµiw P\
§fn {]Ncn¸n
¡m³ ap¶n«nd§nb BcykamP¯nsâ {]NmcI·m
À¡v bmYmØnXnI ]ptcmlnX·mcn \n¶pw aX
Xo{hhmZnIfn \n¶pw ITn\amb ]oU\§Ä
t\cntS- n h¶p. \qdp IW¡n\v Bcy anjWdnamÀ
càkm£nXzw hlnt¡-n h¶p. alÀjn Zbm\µt\
hnjw sImSp¯p h[n¨t¸mÄ At±l¯nsâ
{]nbinjy\mbncp¶ ]Þnäv teJv d mw, almibv
cmPv]m F¶nhtc sIme¡¯n¡nbcm¡n. kzman
{i²m\µ\v shSnbp- sIm- m bncp¶p A´yw.
"cwKoem dkqÂ' F¶ DdpZp {KÙw {]Imin
¸n¨Xn\v kz´w Poh³ \ÂtI- n h¶ almibv
cmPv]mensâ càkm£n Zn\amWv G{]n 6 (1929
G{]n 6 \mWv At±lw h[n¡s¸«Xv).
alÀjn Zbm\µsâ ImeL«¯n\p kam\amb
A\oXnIÄ- þ A\mNmc§ÄþAgnaXnIÄ F¶nh
]pXnb cq]¯n ho- p w iàn {]m]n¡p¶ Cu
kab¯v kXyþk\mX\þsshZnI [À½ {]NmcW¯n
eqsS am{Xta am\hcmin¡v c£ e`n¡pIbpÅq. thZw
]dbp¶p
kzkvXn]Ùma\pNcta kqcymN{µmakmhnh½
]p\ÀZZXmLv\Xm Pm\Xm kwKta aln½½
(EKvthZw 5.51.15)
\ap¡v \·bpsS ]mX kzoIcn¡mw. kqcyt\bpw
N{µt\bpw t]mse Ft¶¡pw B ]mXbnÂ
k©cn¡mw. FÃmhcpambn H¶n¨v , DZmcambn,
At\ym\yw klmbn¨v, At\y\yw sImÃmsX, A{Iaw
shSnªv A\ytc Adnªpw AhcpsS ImgvN¸mSv
BkzZn¨pw Ignbmw. CXmhs« \½psS ]pXphÂkc
ktµiw.
]{Xm[n]À

{iuXkq‡ {KŸßfn¬
sshZnI bڧtfbmWv
{]Xn]mZn®ncn°p∂Xv. ChnsS
"kz¿§Imtam ¦ bmtPX'
F∂p ]d™ncn°p∂Xn\¿
∞w kz¿§{]m]vXn B{Kln
°p∂h≥ b⁄bmKmZnIƒ sNøWw F∂mWv .
Bizemb\w, B]kvXw_w, ImXymb\w, _u[mb\w
F∂o kq{X{KŸßfn¬ b⁄bmKßsf hniZambn
{]Xn]mZn®n´p≠v . AX\pkcn®p≈ {iuXb⁄
ßfn¬ Blh\obm·n, Km¿l]Xym·n, Z£nWm·n
F∂o aq∂v A·nIƒ {]÷zen∏n°mdp≠v. F∂m¬
KuXa≥ Ggp lhn¿b⁄߃ hsc hnhcn®n´p≠v.
Ahbn¬ {]Yaÿm\w A·ym[m\Øn\mWv. c≠mw
ÿm\w A·ntlm{XØn\pw. A·ntlm{Xw A·ym
[m\Øn\p tijw ImeØpw sshIo´pw PohnXw
apgph≥ sNtø≠XmWv.
ssPan\n al¿jn ]dbp∂Xv PohnXw apgph\pw
Z¿i]q¿ÆamtkjvSn A\pjvTn°Was∂mWv. CXv
kw_‘amb b⁄ßfn¬ Hmtcm \mep amkw
IqSptºmgpw NXp¿amkyw sNøWas∂mWv hn[n.
hntij B{Kl ]q¿Øn°p th≠n sNøp∂hbmWv
BbpjvImtajvSn, ]p{XImtajvSn apXembh.
{iuXb⁄ßfn¬ tkmab⁄amWv {][m\w.
AXv Ggp coXnbnep≠v. A·njvtTmaw, AXym·njvT
tlmaw, DIvYw, tjmUio, _mPt]bw, AXncm{Xw,
B]vtXm¿bmaw. Chbn¬ {]m[m\w A·njvtTmaamWv.
CXn\mbn´mWv tkmackw D≠m°p∂Xpw ]m\w
sNøp∂Xpw.
A·ntlm{XØns‚ clkyw hnfn®dnbn°p∂ Hcp
IY iX]Y {_mlvaWØnep≠v. P\I almcmPmhv
Hcn°¬ bm⁄h¬Iyt\mSv tNmZn®p.
P\I≥ : A·ntlm{Xsa¥msW∂v Atß°v
Adnbmtam?
bm⁄ : Adnbmw.
P\ : F¥mWXv?
bm⁄ : ]m¬ sIm≠v lhn v A¿∏n® tijw
b⁄w sNøWw.
P\ : ]m¬ In´nbns√¶ntem?
bm⁄ : [m\yßfpw bhhpw sIm≠v sNøWw.
P\ : [m\yhpw bhhpw In´nbns√¶nem?
bm⁄ : {Kmay Hmj[nIƒ sIm≠v b⁄w sNøWw.
P\ : {Kmay Hmj[nIƒ In´nbns√¶ntem?
bm⁄ : BcWy Hmj[nIƒ sIm≠p sNøWw.
P\ : AXpw In´nbns√¶ntem?
bm⁄ : h\kv]XnIƒ sIm≠v b⁄w sNøWw.
P\ : h\kv]XnIfpw In´nbns√¶ntem?
bm⁄ : Pew sIm≠v lh\w sNøWw.
P\ : Pehpw In´nbns√¶ntem?
bm⁄ : {i≤bmIp∂ A·nbn¬ kXysØ lh\w
sNøWw.
P\ : AXmWv icn. Atß°v A·ntlm{Xw

)

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12345678901234567890123456789012123456789012345678901234567890121234567890123456789012345678901212345678901234567890123456789012123456
(bPp. 40þ2)
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\nkzmÀ°a
mb
[mÀ½nI
{]hÀ¯\
§
Ä
\S¯
ns
¡mv
\mw
\qdph
Àjw
Pohn¡p-am-dm-Is«!
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IpÀht¶thl IÀ½mWn PnPohntjÑXMv kamx
2

Hcp Bcy-k-amPw {]kn-²o-I-cWw
Bcyktµiw

Hmw IrWzt´m hnizamcyw

1188 ao\wþtaSw 2013 G{]nÂ
(ap³ e¡-¯nsâ XpSÀ¨)

Fs¥∂dnbmw. Rm≥ 100 ]ip°sf Atß°v Zm\ambn
Xcp∂p.
kvam¿Ø [¿ΩØn¬ \mep h¿Æ߃°pw {_lva
Ncyw XpSßnb \mep B{ia߃ A\pjvTn°p∂h¿°pw
D≈ I¿Øhym˛I¿ØhyßfmWv ]d™ncn°p∂Xv.
Cu \mep B{iaßfn¬ k¿∆ t{ijvTamb
Krlÿm{iaØn\v {]tXyI Du∂¬ sImSpØn´p≠v.
Hmtcm Krlÿ\pw Znhkhpw ]©almb⁄߃
sNøWsa∂mWv hn[n. iX]Y {_mlv a WØn¬
{_lvab⁄w, tZhb⁄w, ]nXrb⁄w, AXnYn
b⁄w, `qXb⁄w F∂nhsbbmWv ]©almb⁄
ßfmbn ]d™ncn- ° p∂Xv . A·nbn¬ BlpXn
sNøp∂Xv tZhb⁄hpw ]nXr°ƒ-°v th≠n sNøp∂
I¿Øhy I¿Ω߃ ]nXrb⁄hpw {]mWnIƒ°v
Blmcw sImSp°p∂Xv `qXb⁄hpw {_lva⁄m\n
-Iƒ°pw AXnYnIƒ°pw th≠n sNøp∂ k¬°mcw
AXnYnb⁄w AYhm a\pjyb⁄hpw thZa{¥
߃ D]tbmKn®p sNøp∂ D]mk\bpw kzm≤ymbhpw
{_lvab⁄hpamWv. Npcp°Øn¬ hn[mXhv, ]nXr
°ƒ, Ejnam¿, PohnIƒ, {_lvamfiw F∂nhtbm
Sp≈ ISa \n¿hln°emWv ]©almb⁄Øns‚
Dt±iw.
{iuXb⁄w Hcp hy‡nbpsS kz¿§{]m]v X n,
sFizcy{]m]vXn, cmPy{]m]vXn, k¬k¥m\ em`w
F∂nhbv°p th≠n sNøp∂XmsW¶n¬ kvam¿Ø
b⁄߃ (]©almb⁄߃) ]cm¿∞ambn
sNøp∂hbmWv.
Cu ]©almb⁄ßfpsS sshZnI cq]w Ime{Ia
Øn¬ hnIrXambn Xo¿∂p. {]tXyIn®v tZhb⁄w
hn{Klmcm[\bmbpw ]nXrb⁄w arXI {im≤ambpw
]cnWan®p. sshZnI ImeØv tZhb⁄w tZh∑m¿°p
th≠n sNbvXncp∂ Znhy\njvImamb b⁄w
Bbncp∂p. ]nXrb⁄w Pohn®ncn°p∂ ]nXr°fmb
hr≤¿°pw ]qP\ob KpcpP\߃°pw th≠n sNøp∂
tkh\ambncp∂p.

(sshZnI [¿Ω {]ivt\m-Ø-cn)
þ ]Þnäv [À½-tZhv hnZym-hm-N-kv]Xn
XÀÖa: sI.-Fw. cmP³

]mTw þ 5

hÀ® [À½w
tNmZyw : {_mlvaWt\ icoc¯nsâ GXv `mK
ambmWv D]an¨ncn¡p¶Xv?
D¯cw : thZ§fnse {]kn²amb ]pcpj kqà
¯n ]dbp¶p "{_mlv a tWm ¦ky apJamkoXv '
bPpÀthZw (31.11). a\pjykamPs¯ Hcp ]pcpj\mbn
k¦Â¸n¨m {_lvaW³ B hyànbpsS apJ¯n\p
kam\amWv. I®v, \mknI, sNhn F¶o Úmt\{µnb
§fpw IÀt½{µnbamb "hmWn' bpw F{]ImcamtWm
apJ¯nepÅXv AXpt]mse a\pjykamP¯nse
]pcpj³ FÃm D¯aÚm\t¯bpw t\Sn "hmWn'
bm AhbpsS {]Nmchpw \S¯p¶p. apJ`mK¯n\p
kam\amb kzmÀ° XymKnbpw X]kznbpambht\
{_mlvaWs\¶p hnfn¡p¶p. apJ¯v F´p \ÂIp
¶pthm Ah Xsâ ]¡Â h¡msX apJw aäpÅ
hcnte¡v ]Icp¶p. AXn\m apJ`mKw icoc¯nse
Gähpw X]kznbmb `mKamWv. ITn\amb XWp¸nepw
Cu `mKw Xpd¶nSIbmWv ]Xnhv . C¯c¯nÂ
ssiXyþDjvW§sf kln¡m\pÅ A`ymkw
{_mlvaWÀ \S¯Ww.
tNmZyw : £{XnbcpsS [À½sa´mWv? £{Xnb
i_vZ¯nsâ AÀ°sa´mWv?
D¯cw : B]¯n \n¶pw c£n¡m³ kaÀ°
ambXv F¶mWv (£XmXv {XmbtX CXn) £{Xnb
i_vZ¯nsâ AÀ°w. Cu [À½w ]men¡p¶Xn\v
AbmfpsS DÅn \à iàn BhiyamWv. AbmÄ
_ehm\pw, iqcþhoc kmlknI\pambncn¡Ww.
thZ§fn £{Xnbtc¡pdn¨v D]an¨ncn¡p¶Xv
Ic§tfmSmWv.
"_lpcmP\yx IrXx' (bPpÀthZw 31.11)
GsXmcp Xc¯nemWv ssIIÄ i{Xp¡fpsS
B{IaW§fn \n¶v icoct¯ c£n¡p¶Xv AtX
t]mse kamPt¯bpw cmjv{St¯bpw ZpjvS·mcnÂ
\n¶pw c£n¡m³ kaÀ°cpw th- n h¶m bp²w
\S¯nbpw `cW hn`mK¯n\p klmbw sN¿p¶
hcmWv £{XnbÀ. AhÀ¡pw thZmZn imkv{X§fptS
bpw D¯a euInI hnZyIfptSbpw A²yb\hpw
bÚw sN¿pI, Zm\w \ÂIpI, [À½njvTcmbn {]PI
fpsS kwc£Ww \S¯pI, iqcþ hocþss[cyimenIfpw
tXPkznbpambncn¡pI, bp²¡f¯n \n¶v Xncn
tªmSmXncn¡pI F¶o KpW§Ä AXymhiyamWv.
CXv £{XnbcpsS apJy [À½hpw IÀ½hpamWv. \Ã
£{Xnb·mcnÃmsX cmPImcy§Ä \S¸nem¡pI
km[yaÃ.

Bcyktµiw {]Nmcamkw
ssN{XþsshimJ amkw Bcyktµi¯nsâ {]Nmcamk
amWv. Cu kab¯v hcn¡mcmbn Xocp¶hÀ¡v {]tXyI
B\pIqey§Ä D-mbncn¡pw. 5 cq]bmWv Hä{]Xn hne.
hmÀjnI hcnkwJy 60 cq]. ZoÀLIme hcnkwJy AS
¡p¶hÀ¡v Hcp sshZnI {KÙw kuP\yambn Ab¨p
sImSp¡p¶XmWv. IqSmsX BcykamPw {]kn²oIcn
¡p¶ sshZnI kmlnXy§Ä 10% hne¡pdhnepw
\ÂIp¶XmWv. hcnkwJybpw Zm\hpw "Bcyktµiw'
F¶ t]cn FSp¯ ]©m_v \mjW _m¦v ,
sNÀ¸pftÈcn {_m©n amämhp¶ sN¡v/{Um^väv Bbn
BcykamPw, ]Þnäv teJvdmw kvarXn `h³, shÅnt\gn
679504 F¶ hnemk¯n Ab¡pI. Hu«vtÌ-j³ sN¡v
Ab¡p¶ hcpw ]Ww t\cn«v _m¦n AS¡p¶hcpw
28 cq] _m-¦v NmÀPv C\¯n ASt¡-XmWv.
Bcyktµi¯nsâ
hcn¡mcbn
tN˦v
thZ{]NmcW¯n ]¦mfnIfmhpI. 10 ]pXnb hcn¡msc tNÀ¡p-¶-hÀ¡v Hcp sshZnI kmlnXyw k½m\-ambn e`n-¡pw.

)

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12345678901234567890123456789012123456789012345678901234567890121234567890123456789012345678901212345678901234567890123456789012123456
(AYÀÆw. 12.1.12.13)
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SWAMI DAYANAND AND HIS
CONTRIBUTION
IN DALIT UPLIFTMENT
Dr. Vivek Arya
(Academic and Reasearch Head of Agniveer.com)

Swami Dayanand, great scholar of his times who started
reformation movement in our country in view of degradation
of Vedic values and propagation of various myths on name of
dharma. Child marriage, polygamy, castism, Brahmins
supremacy, ignorance towards Vedic scriptures, cow killing,
uneducation, poverty, unemployment, superstitions etc were
many evils which were prevalent in his times. Worst among
them was castism or jativad which had created differences
between humans. Almighty god gave birth to all of us; the
humans degraded themselves by claiming themselves as
superior or inferior on basis of birth in certain caste. During
his times a rigid caste system was in practice, the Brahmins
enjoyed supremacy over
others. The condition of
the
sudras
was
deplorable
and
womanhood
was
considered as inferior.
The Muslims and
Christians
were
proselytising the Hindus
and consequently the
Hindu
fold
was
becoming thinner day
by day. Dayanand
minutely observed these
ill practices and founded that castism was not even mentioned
in Vedas and whatever thing was anti Vedic was false for
Dayanand.
Castism denied a great number of sudras from social
justice. It caused a great loss to society. Castism had shut the
door to competition and had given rise to class jealousies
and animosities.
Swami Dayanand was first in modern India to claim that
we all are one jati i.e. humans and there exists no castes, what
exists is varn vyastha which is entirely based on qualities,
merits of any person not on basis of birth.
Ignorant pundits started misinterpretations of famous
mantra of purush sukt to prove castism in Vedas. The mantra
was translated as “Brahmans were born out of the brahm’s
mouth, kshatriyas out of the arms, vaishyas out of his stomach

)

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There is no measure, no image of that GOD whose name is Great
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Na thasya Pratima Asthi Yasya Nama Mahadyashah (Yajurved 31-2)
4

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Bcyktµiw

Hmw IrWzt´m hnizamcyw

1188 ao\wþtaSw 2013 G{]nÂ

and sudras out of brahm’s feet. “ so sudras being brahm’s willingly accepted their proposal and went for lecture on Vedas
on 16th July 1875. In 1879 during a public lecture a Muslim
feet are inferior in society.
Swami Dayanand, great Vedic scholar propagated that postman criticized majhabi Sikhs presence among general
Brahmins are like head, kshatriyas are like arms, vaishyas are public calling him as sudras are not allowed among high castes.
Swami ji called that person and asked him to daily attend his
like stomach and sudras are like feet.
Swami Ji acknowledged the division of society into four lectures. In 1878 in Ajmer when swami ji got news that the
classes. He in chapter four of his famous work ‘Satyarth huts of poor Chamars near Anasagar lake had burned he
Prakash’ writes that a Brahmin must be righteous, truthful, urgently appealed to public to collect funds for the poor one
learned of the Vedas and of all knowledge. A kshatriya must so that they could rehabilitate, his appeal was widely accepted
be endowed with the virtue of protecting people, fearlessness, by all Hindus.
In 1880 in Banaras one Brahmin debated with swami ji
boldness and dutifulness. A vaishya should serve society by
doing business, going overseas, farming etc. A sudra should giving a shloka from Mahabharata 4/1/48 that Brahmin caste
serve Brahmin, kshatriyas and vaishyas without disrespect, is based on knowledge, practice and birth. Even if a person is
having no knowledge and no practice he can be Brahmin on
jealousy and conceit.
All these are Varna’s not castes and they are not based on basis of his birth. Swami ji replied with a shloka from Manu
basis of birth. The individuals should be placed in different smriti 2/157 that as a toy made of wood in form of elephant , as
classes according to their qualifications, accomplishments toy made of leather in form of deer are name sake toys only
and character. According to Swami Dayanand sudras can be similarly an uneducated person is a Brahmin by name sake
promoted to Brahmins on basis of his qualities. A person who only.
In Banaras again when a person debated with him on
is born to a Brahmin and if engaged in meat eating, adultery
castism
on basis of birth he said if two sons of a Brahmin are
and is uneducated is a Sudra while a person born to a Sudra
and is educated, qualified and learned in Vedas should be not considered as Brahmin if they are converted to Islam or
promoted to be a Brahmin. In olden days there was no castism Christianity then how you could say that son of a Brahmin is
and society was based on varn vyastha and so our country a Brahmin.
In a letter dated 13th November 1903 Pandita Ramabai
Aryavrat was supreme in the world. Later on when people left
learning Vedas, few Brahmins started this ill practice of castism. accepted that I was disciple of swami ji in 1880 in Meerut and
They even confined the Vedic knowledge to their own families I was deeply impressed from his teaching as his teachings
allows reading of Vedas by womanhood.
only so that no others will ever know the truth.
In brief Swami Dayanand had propagated the following
Swami Ji holds that people will advance by adopting this
system as higher class will be in constant fear of their sons measures for dalit upliftment
Swami Ji was first in modern times to raise voice for right
being degraded into lower classes whilst the lower class will
of
women
and sudras to chant gayatri mantra. The ignorant
be promoted to exert them to enlist into the superseding
Brahmins
had banned women and sudras to listen Vedic
classes. He also exhorted the rulers and responsible persons
to see that all the four classes performed their duties honestly. mantras from centuries.
Swami Ji was first in modern times who advocated right
The caste system according to swami ji was not religious or
of
wearing
yagnopavit for women and sudras.
natural distinction but a socio-economic institution, castes
Swami
Ji was first in modern times who advocated right
were not created by god. The varn vyastha is a social order
to perform yajnas by sudras and women hood.
for better discharge of different functions.
Swami Ji was first in modern times who advocated
Swami Ji was so much perturbed by the degrading
interdinning
of all high castes with sudras.
condition of the depressed classes that he sometimes spent
Swami Ji was first in modern times who advocated 100%
sleepless nights worrying over their lot. “The Christians are
doing all they can to convert the kolis and bhils, depressed education for all irrespective of caste or gender or status in
classes of the Hindus, while the religious leaders of the Hindus society. He even advised that those parents who did not
are sleeping like kumbhkaran.” He condemned the atrocious admit their kids to schools for education must be punished
treatment meted out to the lower classes and publically by the king. He even advised that son of a king and son of a
declared that all men are equal. He taught the truth that none poor should be given same cloths and same facilities while
was born to rule and none to be ruled. He explained that studying in gurukul.
Swami Ji was first to advocate that marriage of a girl and
crores of people had become Muslims or were being
boy
must be done on basis of their qualities not on basis of
converted to Christianity and unless the nation was aroused
their
caste.
by candid advice and unless the society was purged of evils,
Swami ji was first to reject interpolations in Manu smriti.
there was little doubt that the Hindu race would die. He
He said I do not believe in interpolations in Manu smriti which
advocated that Brahmans, kshatriyas and vaishyas should
supports castism and inferior status for womanhood and are
eat food cooked by sudras.
thus not in accordance with the Vedas. This stand of swami
Swami Ji’s life history gives us many examples that
Dayanand on Manu smriti is also applies on other texts like
although he was himself born in a Brahmin family he rejected
Ramayana, Mahabharata and Puranas.
castism. In 1867 we find swami ji eating half bread from hands
Due to his demise swami Dayanand was not able to do
of a majhi (boatman). In 1869 in farrukhabad we find him eating
much work at ground level for dalit upliftment but his writings,
from hands of Shri Sukhwasilal sadh. In 1872 in Anoop sahar
his speech, his organisation Arya Samaj caused great
we find him eating from hands of a barber in general public. In
consciousness among general public. The aryasamaj and its
pune when shri Govind Mang, Gopal Chamar, Raghu Mahar leaders carried his agenda of dalit upliftment to ground level.
requested him for a lecture in Sudra school on Vedas he
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Let not a brother hate his brother and let not a sister hate her sister
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Ma Bhrathaa Bhraatharam dvikshan Maa swasaara mutha swasaa (Atharva Veda 330.3)
5

Hcp Bcy-k-amPw {]kn-²o-I-cWw
Bcyktµiw

Hmw IrWzt´m hnizamcyw

1188 ao\wþtaSw 2013 G{]nÂ

been gradually receding. With the result various prominent
Arya speakers have been only lecturing and listening to each
other. Consequently there is no forward movement and we
seem to be running in circles. It is time we broke the circular
run and moved forward double time.
If an individual or an organization puts too many irons in
fire, none is heated. In other words launching too many projects
simultaneously does not produce the desired results. In the
bargain we fritter away our energies and limited resources.
Therefore, let us pick and choose some areas where we can
move forward with our brothers and sisters not only in India
but also in other parts of the world too.
In nation building, unity of aim is very important. Right
now the Indian nation is rather badly divided on linguistic,
religious and regional bases. After more than half a century
of independence, a sizable section of the population refuses
to sing the national song Vande Mataram, because they
mistakenly believe it infringes their religious beliefs. How can
a nation be a nation when the nation doesn’t sing together a
song enshrined into the constitution as a national song. The
Arya Samaj may move forward and disabuse the minds of
illiterate and semi-literate people by educating them and
enlightening them. Let Vande Mataram which indeed is not
an idolatrous song, be sung at various Arya Samaj functions
after chanting of the eight Ved Mantras of Ishwar Stuti and
reading the Ten Principles or Das Niyam of the Arya Samaj.
At the end of the event the second mantra of the
Sangathan Sukta should be recited in unison to bring in
social cohesion. It is indeed a very welcome development
that many a government school and private education
institutions have rendered the Sangathan Sukta mantras and
its Hindi version into a musical chorus. The boys and girls
sing the chorus with gusto. Let us carry this torch of emotional
cohesion to every nook and corner of our beloved Bharat
and light the unlighted lamps from Kashmir to Kanyakumari
and Kamrupa to Kutch.
Pursuing the sixth principle of the Arya Samaj the Arya
leaders should pay extra ordinary attention to the physical
wellbeing of our compatriots. Off late it is noticed that the
mushrooming growth of educational institutions has paid little
attention to games and sports. Schools and colleges proudly
declaring thousands of students on their rolls have little space
or playing fields for team games. For nation building and
bringing in social cohesion, team games play a very vital role.
Day in and day out we are reminded of the famous saying of
England, “the battle of Waterloo was won on the playgrounds
of Eton.’’ In other words it was the famous public school of
Eton that provided the sound military leadership and cohesion
in thought and action that could beat the mighty French
legions of Napoleon. Unfortunately not enough has been
done to have such playgrounds for our leaders of society in
making.
In the physical well being of the masses, education to
keep the growing menace of AIDS at arms length is now a
must. Indeed, “Shariramadyam Khalu Dharm Sadhanam,’’
that is, it is the body that is certainly the first means of
practicing righteousness. Let their not only be a healthy mind
in a healthy body but also a healthy soul in a healthy body.
The way AIDS has been eating into the vitals of our society,
the day is not far off when we will be cremating our dead in
dozens like the African are burying theirs – all victims of
AIDS.

ARYA SAMAJ IN
NATION BUILDING
Brigadier (Retd) Chitranjan Sawant, VSM

The Arya Samaj indeed is an international movement and
not a national one. Right from day one when this august
movement made a debut in Bombay in 1875 the entire mankind
was put in focus. Among the 28 principles enunciated at the
inception and later modified to 10 principles in Lahore in 1877,
the emphasis has all along been on the development of the
entire mankind. The sixth principle of the Arya Samaj states
that promotion of well being of the entire humanity – physical,
spiritual and social development – is the main aim of the Aryan
movement. It needs no underscoring that as a reformation
movement the Arya Samaj is not confined to the geographical
or political boundaries of a nation state. However, India being
the birth place of the movement and the founder promoter of
the Arya Samaj, Maharshi Swami Dayanand Saraswati, being
an Indian the initial impact was felt in the then British India.
Notwithstanding the historical and geographical past, the
movement gained momentum in other European, African and
American states where men and women of Indian origin with
an Ayan bent of mind settled for education, business, service
or other human and legal occupations. These Aryan pioneers
held the flag of the Arya Samaj aloft and kept it flying despite
numerous odds that they faced. They had a recurring problem.
Were they to pay attention to the country of their birth or to
the country of their adoption. The concept of dual citizenship
was not even in an embryo form more than a century ago. The
pioneer Arya Samajists had to profess and demonstrate their
loyalty to the country where they earned their bread and
butter and at the same time had to inwardly remain attached
to the country where their forefathers were born and the Arya
Samaj was founded. Indeed some felt tormented where as
others took it in their normal stride of life. Without violating
the law of the land of adoption, they kept their conscience
and their ‘Vedic Dharm’ in an unadulterated form. We raise
our hats and salute to them for their quality of character and
strength of perseverance.
The Arya Samajists born and raised in India have indeed
no problem of dual citizenship or tormented conscience.
Unencumbered by a tormented conscience the Arya Samajists
of India have had all the time in the world to devote their
undivided attention to nation building. Turning a page of
history we find that the British government in India had started
keeping a suspicious eye on the activities of the Arya Samaj
after many an Arya had joined the national freedom movement.
When Lala Lajpat Rai, a prominent Arya Samajist and a
freedom fighter was imprisoned and exiled by turns, the Arya
Samaj faced the ire of the Raj. Gurukul Kangri of Swami
Shradhanand Saraswati was rated as a factory manufacturing
revolutionaries by the sleuths of the central government. This
state continued until Sir Ramsay Mc Donald later prime
minister of United Kingdom (UK), Deenbandhu Andrews and
other prominent Englishmen paid a visit to the Gurukul and
found not only peace of mind but spiritual tranquility in its
hallowed precincts.
Past is past. It is the present that an Indian Arya has to
take care of. The Arya Samaj now is rarely in the news in
nation building activity. Although the educational institutions
like the DAV schools and colleges, various Gurukuls and Arya
Kanya Paathshaalas are rendering yeoman’s service in the
cause of education, direct involvement with the masses has
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May we always hear what is good and see what is good aswell.
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Bhadram Karnebhih Shrunuyaama Deva Bhadram Pashyema Akshabhir Yajathrah (Yajurveda 25-21)
6

Hcp Bcy-k-amPw {]kn-²o-I-cWw
Bcyktµiw

Hmw IrWzt´m hnizamcyw

What is AIDS? Acquired Immuno Deficiency Syndrome –
in other words the virus renders ineffective the body’s natural
immune system. AIDS is transmitted not only by indulging in
unsafe sex with multiple partners but also by HIV positive
blood transfusion and using infected needles. The only
protection from AIDS is prevention. AIDS is a killer disease
and silently eats into the body’s defences against disease.
Even innocuous maladies like common cold cannot be
prevented and the patient dies a horrible death. The Arya
Samaj should be on the forefront to educate the youth – both
men and women to protect the future generation from the
clutches of this dreaded disease. Education is the best and at
present, the only weapon against this virus.
While taking care of the physical well being, emotional
stability has to be attended to. If an individual, a family, a
group or a nation is emotionally stable, development will take
place at a faster pace. For peace of mind and for international
peace emotional stability is a sine qua non, that is, a basic
must. Individuals have to practice it and also give up the
tendency to seize or grab what does not belong to them. In
the words of Yogeshwar Shri Krishna the two pillars of
emotional stability are Abhyas and Vairagya that is constant
practice of the good things in life and detachment from the
mundane world.
Let us hope and pray that our Arya brothers and sisters
march forward in unison by selecting the aforesaid programme
of action and participate in nation building.

1188 ao\wþtaSw 2013 G{]nÂ

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(1875 Pqsse 6 \v sNmÆmgvN Cuizc³ F¶ hnjb
t¯¡pdn¨pÅ hymJym\w tNmtZym¯c cq]¯nÂ)
tNmZyw : Imcyhpw ImcWhpw `n¶amtWm? F§nt\
bmWh?
D¯cw : NneXv `n¶hpw aäp NneXv A`n¶hpamWv.
DZmlcW¯n\v a®psIm- p - m ¡p¶ IpSw a®mbn
Xs¶ \ne\n ¡p¶p. amwk`mK¯v \n¶v hfcp¶
\Jw CXn \n¶pw
hyXykvXamWv.
CtXt]mse Nne
´nbpsS DZc`mK¯p
\n¶p-mIp¶
hebpw Nne´nbpw
hyXykvXamWv.
tKmabmÖm
btX hr©nIx
(NmWI¯nÂ
\n¶v tXÄ D- m Ip
¶p F¶À°w)
F¶m NmW
Ihpw tXfpw H¶m
tWm? Cuizc³ ssNX\yhm\pw kÀÆiànam\pw
\nan¯ImcWhpamWv . PV]ZmÀ°amb {]IrXn
D]mZm\ ImcWamWv . Ch c- p w H¶Ã. ho- p w
GItahmZzXobw
(OmtµmKyD]\nj¯v 6.2.1)
AZznXobsa¶Xn\À°w Cuizc³ Xs¶ D]mZm\
ImcWhpw \nan¯ ImcWhpw F¶Ã. aq¶p
hn[¯nepÅ ImcW§fp-v. Nnet¸mÄ Htc
KW¯nepÅ ImcW§fn hyXymk§Ä Is- ¶ v
hcmw. hyXykvX KW¯nÂs¸« ImcW§Ä X½nepw
hyXymkap- m hmw. \ho\ thZm´nIÄ "AZznXobw'

]fin‰v KpcpZØv hnZym¿∞n kv a mcI
sshZnI KthjW {KŸmebw DZv L mS\w sNbv X p.

{]

kn² thZ ]Þn
X\pw BcykamP {]Nm
cI\pambncp¶
]Þnäv KpcpZ¯v
hnZymÀ°nbpsS kvam
cIambn shÅnt\gn
bn Bcw`n¨ ssh
ZnI KthjW {KÙm
ebw {]KÂ` kwkv
IrX ]ÞnX\pw
hnZym`ymk hnN£
W\pw hnZym`mcXn Z£nW t£{Xob²y£\pamb
tUm.]n.sI.am[h³ inhcm{Xn Zn\¯n DZvLmS\w
sNbvXp. A]ucptjbw F¶v BNmcy·mÀ hntijn
¸n¡p¶ thZw `uXnIhpw B²ymXv a nIhpamb
AdnhpIfpsS cXv \ mIcamsW¶v At±lw Xsâ
DZvLmS\ {]`mjW¯n ]dªp. thZ§fnte¡v
aS§phm\pÅ alÀjn Zbm\µsâ Blzm\w apgph³
tIcfobcpw Kuchambn ]cKWn¡Wsa¶pw B
Adnhv kamP¯n\v lnXIcamb coXnbn {]Ncn
¸n¡pIbpw AX\pkcn¨v {]hÀ¯n¡pIbpw thW
sa¶v At±lw DZvt_m[n¸n¨p.
{io H.F³.\¼qXncn¸mSnsâ A²y£bn \S¶
tbmK¯n hn.F³.i¦c\mcmbW³, Fkv.{io[c
iÀ½, hn.cmaIrjvW³, BÀ.Fkv.Fkv Hä¸mew PnÃm
ImcyhmlIv sI.Fw.{io[c³ F¶nhcpw kwkmcn¨p.
Im³kÀ _m[nX\mb \nÀ²\ IpSpw_¯nÂs¸«

)

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Make this world Enlightened.
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Om Krinvantho Vishwamaaryam (Rigveda 9.63.5)
7

Hcp Bcy-k-amPw {]kn-²o-I-cWw
Bcyktµiw

Hmw IrWzt´m hnizamcyw

F¶Xn\v FÃmw Cuizc\mWv F¶v {]Ncn¸n¡p¶p-v.
CXp sXämWv. ChnsS AZznXobw F¶Xn\v
c- m asXmcp Cuizc\nà F¶mWÀ°w hcp¶Xv .
Cuizc³ Ht¶ DÅq. At±lw aäp ]ZmÀ°§fpsS
kwbpàaÃ. CXmWv Cu hmIy¯nsâ icnbmb
AÀ°w.
ho-pw
Cuizcx kÀÆkrjvSn {]mhniXv½
C§t\bpw {ipXnbp- v . [XÂkrjvSzm XtZhm\p
{]mhniXv (ssX¯ncob D]\nj¯v 2/6)]
AYhm
kÀÆwJeznZw {_lva½ (OmtµmKyD]\nj¯v 3.14.1)
Cu hmIy§fpsS AÀ°sa´mWv? "CZw hnizw'
F¶ ]Zt¯ \ho\ thZm´nIÄ "kÀÆw' F¶Xnt\mSv
tNÀ¯v ]dbp¶p. F¶m a{´ kmlNcyw
t\m¡nbm {KÙ¯nsâ ap¼nepw ]n¶nepw hcp¶
a{´§Ä ]cntim[n¨m "CZw' F¶ ]Z¯n\v
"{_lvaw' F¶À°amWv hcp¶Xv. AXmbXv
DZmlcW¯n\v "CZw kÀÆw LrXw' F¶Xn\v CXv
apgph\pw s\¿mWv. F®tbm atäm tNÀ¶Xà F¶
AÀ°¯nemWv ChnsS "kÀÆw' F¶Xn\v AÀ°w
hcp¶Xv.
"\m\mhkvXp {_lvaWn' AYhm _rlZmcWyI
D]\nj¯nse "b BXva\nXnjvT³ B (Xvat\m´tcm
bam) Xvam \ thZ'(iX]Y am[yµn\ ]mTw 14/6/7/30)
AYhm "bky BXvam icocav'(i.am.14/6/7/30).
Cu hmIy§fpsS AÀ°w a\Ênem¡m³ A¸w
hnjaw A\p`hs¸Smw. CXnt\¡pdn¨v Nn´n¡mw. Htc
icoc¯n hym]I³ hym]y³ F¶nhbpsS
{]hÀ¯\w H¶mW¶v hcnÃ. hoSv A´co£¯nemWv
ØnXn sN¿p¶Xv. A´co£w FÃmbnS¯pw hym]n¨p
InS¡p¶XmWv . hoSv hym]yamWv . AXn\À°w
A´co£hpw hoSpw H¶msW¶Ã. A¯c¯nÂ
Xs¶ PohmXv a mhpw ]camXv a mhpw H¶msW¶v
]dbm\mhnÃ.

1188 ao\wþtaSw 2013 G{]nÂ

Bcy-k-amP {]kn-²o-I-c-W-§Ä
(1) {_Ò-bÚw AYhm ktÔym-]m-k\

þ

` 10

(2) thZw-þ-F´v? F´n\v? F§s\?

þ

`95

(3) Aán-tlm{X hn[n (tÌm¡v ]cn-an-Xw) þ

`20

(4) Btcym-Zbw

þ

` 10

(5) Bcy-k-amPw F´v? F´n\v?

þ

` 10

(6) kXymÀ°-{]-Imiw F´v? F´n\v?

þ

` 10

(7) sshZnI \nXy-IÀ½ hn[n
þ `20
sshZnI kmln-Xy-§Ä hm§p-¶-Xn\pw Aántlm{Xw tjmUi kwkv I m- c - § Ä F¶nh
sshZnI hn[n-b-\p-k-cn¨v \S-¯p-hm\pw XmÂ]-cyap-Å-hÀ IqSp-X hnh-c-§Ä¡v kz´w hnem-ksa-gp-Xnb Ìm¼p ]Xn¨ IhÀ klnXw Xmsg
ImWp¶ hnem-k-¯n _Ô-s¸-Sp-I.
Imcy-ZÀin, Bcy-k-am-Pw, ]Þnäv teJvdmw
kvarXn-`-h³, shÅn-t\gn ]n.-H., ]me-¡mSv 679504.
Bcy³ \½psS t]cmWv !
thZw \-½psS aX-amWv !
bÚw \½psS IÀ½a-amWv !
kXyw \½psS {hX-amWv !
tkh\w \½psS e£y-amWv !

Be a part of Veda Prachar by distributing Vedic
Literatures and donate liberally for that

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Arya Sandesam
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Bank Account No: 4264000100072426
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IFSC Code : PUNB 0426400
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Punjab
National
Bank- Cherpalcheri Branch
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""thZw FÃm kXy-hn-Zy-I-fp-tSbpw {KÙ-am-Ip-¶p.
B thZw ]Tn-¡p-Ibpw ]Tn-¸n-¡p-Ibpw tIÄ¡pIbpw tIĸn- ¡ p- I bpw sNt¿- - X v FÃm Bcy·m-cp-tSbpw (t{ijvT a\p-jy-cpsS) ]ca [À½-amIp-¶p.''
þalÀjn Zbm-\-µ-k-c-kzXn

kzman Z- b m- \ µ kc- k z- X nbpw
Bcy-k-am-Phpw
""IY-bn-Ãm¯ ]ptcm-ln-X-·m-cpsS ZpÀhym-Jym\- § ÄsIm- v lmky- ] m- { X- § - f m- b v X oÀ¶, thZ§sf \ncpàw ap³\nÀ¯n hymJym- \ n- ¨ p
km£m k\m- X \ [À½- § sf Nq- n - ¡ m- W n- ¡ pamdv Zbm-\µ kc-kzXn the-sN-bvXn-cp-¶n-sÃ-¦ntem, At±-l-¯nsâ kpkp-µ-c-§-fmb sshZn-Im`n-{]m-b-§sf hnfw-_cw sN¿p-¶-Xn\v Bcy-amb
Bcy-k-amPw Ah-X-cn-¨n-cp-¶n-sÃ-¦ntem, sslµh
kap-Zm-b¯
- nsâ KXn F´m-Ip-am-bn-cp-s¶¶v Duln¡m³t]mepw hnj-a-a-s{X.''
þ{io hmKv`-Sm-\µ Kpcp-tZ-hÀ

To
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Printed and published by KM Rajan on behalf of Arya Samajam, Pandit Lekh Ram Smruthi Bhavan, Vellinezhi, Palakkad - 679504. Printed
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at Sreelakshmi Printers, Cherpulassery. Chief Editor: Sri. K. Velayudha Arya. Editor responsible for selecting articles: K.M. Rajan.
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Editorial
Board: T.R. Balachandran Nair, Acharya Sreedhara Shasthry, V. Govinda Das. Advisory Board: Acharya Aryabhaskarji,
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Vanaprasthi Raju Poonjar, V.C.P. Namboodiri, K.K. Jayan, C.V. Santhosh, Dr. K. Gopalakrishnan. For private circulation among members only.
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E-mail: aryasandesam@gmail.com
Visit us : aryasandesam.blogspot.in
Ph: 09562529095
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)

8