Changes

* अलौकिकत्वम् ॥ Alaukikatva (Brahmajnana-Knowledge of Supreme being)

* अलौकिकत्वम् ॥ Alaukikatva (Brahmajnana-Knowledge of Supreme being)

* अपौरुषेयत्वम् ॥ Apaurusheyatva (Authorless)

* अपौरुषेयत्वम् ॥ Apaurusheyatva (Authorless)

* सनातनत्वम् ॥ Sanatanatva (Eternal)

* सनातनत्वम् ॥ Sanatanatva (Eternal)

* धर्मसाधकत्वम् ॥ Dharmasadhakatva (Means of Dharma)

* धर्मसाधकत्वम् ॥ Dharmasadhakatva (Means of Dharma)

According to कुल्लुकभट्ट ॥ Kulluka Bhatta's commentary on मनुस्मृतिः ॥ Manusmriti (Manusmriti with 9 Commentaries, Page 52)<ref name=":122" /><blockquote>सनातनं नितेयम् । वेदापौरुषेयत्वपक्ष एव मनोरभिमतः। पूर्वकल्पे ये वेदास्त एव परमात्ममूर्तेर्ब्रह्मणः सर्वज्ञस्य स्मृत्यारूढाः । तानेव कल्पादौ अग्निवायुरविभ्य आचकर्ष।<ref>Dave, Jayantakrishna Harikrishna. (1972) ''[https://archive.org/stream/ManusmritiWith9SktCommentariesDhaveJ.H.BharatiyaVidyaBhavanCompleteAllVolumes/Manusmriti%20with%20%209%20Skt%20Commentaries%20Dhave%20J.H.%20Bharatiya%20Vidya%20Bhavan%20%20%28Complete%20All%20Volumes%29#page/n73/mode/2up Manusmriti with 9 Sanskrit Commentaries, Volume 1]'' Bombay : Bharatiya Vidya Bhavan</ref></blockquote><blockquote>sanātanaṃ niteyam । vedāpauruṣeyatvapakṣa eva manorabhimataḥ। pūrvakalpe ye vedāsta eva paramātmamūrterbrahmaṇaḥ sarvajñasya smṛtyārūḍhāḥ । tāneva kalpādau agnivāyuravibhya ācakarṣa।</blockquote>Kulluka Bhatta's acceptance of the वेदानाम् अपौरुषेयत्वम् ॥ vedānām apauruṣeyatvam is clearly given as above. कुल्लुकः ॥ Kulluka has quoted from the Veda, <blockquote>यथा च श्रुतिः - अग्नेर्ऋग्वेदो वायोर्यजुर्वेद आदित्यात्सामवेद ॥ yathā ca śrutiḥ - agnerṛgvedo vāyoryajurveda ādityātsāmaveda <ref name=":122" /> directly.</blockquote>

According to कुल्लुकभट्ट ॥ Kulluka Bhatta's commentary on मनुस्मृतिः ॥ Manusmriti (Manusmriti with 9 Commentaries, Page 52)<ref name=":122" /><blockquote>सनातनं नितेयम् । वेदापौरुषेयत्वपक्ष एव मनोरभिमतः। पूर्वकल्पे ये वेदास्त एव परमात्ममूर्तेर्ब्रह्मणः सर्वज्ञस्य स्मृत्यारूढाः । तानेव कल्पादौ अग्निवायुरविभ्य आचकर्ष।<ref>Dave, Jayantakrishna Harikrishna. (1972) ''[https://archive.org/stream/ManusmritiWith9SktCommentariesDhaveJ.H.BharatiyaVidyaBhavanCompleteAllVolumes/Manusmriti%20with%20%209%20Skt%20Commentaries%20Dhave%20J.H.%20Bharatiya%20Vidya%20Bhavan%20%20%28Complete%20All%20Volumes%29#page/n73/mode/2up Manusmriti with 9 Sanskrit Commentaries, Volume 1]'' Bombay : Bharatiya Vidya Bhavan</ref></blockquote><blockquote>sanātanaṃ niteyam । vedāpauruṣeyatvapakṣa eva manorabhimataḥ। pūrvakalpe ye vedāsta eva paramātmamūrterbrahmaṇaḥ sarvajñasya smṛtyārūḍhāḥ । tāneva kalpādau agnivāyuravibhya ācakarṣa।</blockquote>Kulluka Bhatta's acceptance of the वेदानाम् अपौरुषेयत्वम् ॥ vedānām apauruṣeyatvam is clearly given as above. कुल्लुकः ॥ Kulluka has quoted from the Veda, <blockquote>यथा च श्रुतिः - अग्नेर्ऋग्वेदो वायोर्यजुर्वेद आदित्यात्सामवेद ॥ yathā ca śrutiḥ - agnerṛgvedo vāyoryajurveda ādityātsāmaveda <ref name=":122" /> directly.</blockquote>

=== सनातनत्वम् ॥ Sanatanatva ===

=== सनातनत्वम् ॥ Sanatanatva ===

The महाभारतम् ॥ Mahabharata says - <blockquote>यानीहागमशास्त्राणि याश्च काश्चित्प्रवृत्तयः। तानि वेदं पुरस्कृत्य प्रवृत्तानि यथाक्रमम्॥ (Maha. Anushasana Parva 122-4)<ref>Shrimad Mahabharata ([http://www.rsvidyapeetha.ac.in/cgi-bin/maha/out-parva.cgi Anushasana Parva]) </ref></blockquote><blockquote>yānīhāgamaśāstrāṇi yāśca kāścitpravṛttayaḥ। tāni vedaṃ puraskṛtya pravṛttāni yathākramam॥ (Maha. Anushasana Parva 122-4)</blockquote>All the आगम-s || Agamas and शास्त्र-s || shastras whichever are created and are available now have been built using the Vedas as the foundation.<ref name=":13" />

The महाभारतम् ॥ Mahabharata says - <blockquote>यानीहागमशास्त्राणि याश्च काश्चित्प्रवृत्तयः। तानि वेदं पुरस्कृत्य प्रवृत्तानि यथाक्रमम्॥ (Maha. Anushasana Parva 122-4)<ref>Shrimad Mahabharata ([http://www.rsvidyapeetha.ac.in/cgi-bin/maha/out-parva.cgi Anushasana Parva]) </ref></blockquote><blockquote>yānīhāgamaśāstrāṇi yāśca kāścitpravṛttayaḥ। tāni vedaṃ puraskṛtya pravṛttāni yathākramam॥ (Maha. Anushasana Parva 122-4)</blockquote>All the आगम-s || Agamas and शास्त्र-s || shastras whichever are created and are available now have been built using the Vedas as the foundation.<ref name=":13" />

== अधिकारः ॥ Ownership of Vedas ==

== अधिकारः ॥ Ownership of Vedas ==

The ownership of our knowledge systems are mainly in the hands of foreigners (through Indology) or Indians trained by Westerners who write our इतिहासः || Itihasa (history) from the colonial standpoint, which is to maintain Western hegemony in academia and promote Western Universalism. This strategy of conquest has been in operation since the Edinburgh enlightenment (1750, as cited by Dharampal 2000) which compelled the East India Company to change its barbaric methodologies of conquest used in Europe, the Africas & Americas (Todorov 1974) to a more subtle & devious method to conquer India. The result was a complete infiltration of western false interpretation of Vedas in our knowledge networks through gross error.<ref name=":1" />

The ownership of our knowledge systems are mainly in the hands of foreigners (through Indology) or Indians trained by Westerners who write our इतिहासः || Itihasa (history) from the colonial standpoint, which is to maintain Western hegemony in academia and promote Western Universalism. This strategy of conquest has been in operation since the Edinburgh enlightenment (1750, as cited by Dharampal 2000) which compelled the East India Company to change its barbaric methodologies of conquest used in Europe, the Africas & Americas (Todorov 1974) to a more subtle & devious method to conquer India. The result was a complete infiltration of western false interpretation of Vedas in our knowledge networks through gross error.<ref name=":1" />

The Vedas are the source of all Dharmas (in moral, social, religious, judicial, and spiritual sense) that have been in practice since times immemorial and hence is called सनातनधर्मः ॥ Sanatana Dharma (eternal dharma).   

The Vedas are the source of all Dharmas (in moral, social, religious, judicial, and spiritual sense) that have been in practice since times immemorial and hence is called सनातनधर्मः ॥ Sanatana Dharma (eternal dharma).   

धर्मः ॥ Dharma is a samskrit expression of the widest import. There is no corresponding word for Dharma in any other language in this world as it is a unique and ancient concept promulgated by ऋषि-s || rishis since times immemorial. It would be futile to attempt to give any definition of the word. It can only be explained and has a wide variety of meanings. For instance, the word "Dharma" is used to mean न्यायः || Nyaya (Justice), what is right in a given circumstance, moral values of life, pious obligations of individuals, righteous conduct in every sphere of activity, being helpful to the the needy, giving charity to individuals in need or for a public cause, natural qualities or properties of characteristics of a living being or things, duty and law as also constitutional law. धर्मः ॥ Dharma is regarded as the greatest and most valuable contribution to humanity by भारतवर्षः ॥ Bharatavarsha.   

धर्मः ॥ Dharma is a samskrit expression of the widest import. There is no corresponding word for Dharma in any other language in this world as it is a unique and ancient concept promulgated by rishis since times immemorial. It would be futile to attempt to give any definition of the word. It can only be explained and has a wide variety of meanings. For instance, the word "Dharma" is used to mean Nyaya (न्यायः Justice), what is right in a given circumstance, moral values of life, pious obligations of individuals, righteous conduct in every sphere of activity, being helpful to the the needy, giving charity to individuals in need or for a public cause, natural qualities or properties of characteristics of a living being or things, duty and law as also constitutional law. धर्मः ॥ Dharma is regarded as the greatest and most valuable contribution to humanity by भारतवर्षः ॥ Bharatavarsha.   

Contemporary knowledge and academia is not able to help us ascertain the right direction in life. To understand भारतीयता ॥ Bharatiyata as experienced by our ancient Rishis and lead a Dharmic life requires revisiting our civilisational heritage through the wisdom bank of the Vedas. Compiling relevant literature that is timely, supportive and relevant to the original वेदविद्या || VedaVidya may be seen as regressive by self-styled modernists and liberals, but this should not deter us as it is an indication of the power of the annihilating forces.<ref name=":1" />

Contemporary knowledge and academia is not able to help us ascertain the right direction in life. To understand भारतीयता ॥ Bharatiyata as experienced by our ancient Rishis and lead a Dharmic life requires revisiting our civilisational heritage through the wisdom bank of the Vedas. Compiling relevant literature that is timely, supportive and relevant to the original वेदविद्या || VedaVidya may be seen as regressive by self-styled modernists and liberals, but this should not deter us as it is an indication of the power of the annihilating forces.<ref name=":1" />

=== '''Western Indology''' ===

=== '''Western Indology''' ===

The study of संस्कृतम् ॥ samskrit in the West began in the 17th century. In the early 19th century, Arthur Schopenhauer drew attention to Vedic texts, specifically the उपनिषद्-s || Upanishads. The importance of वैदिकसंस्कृतम् ॥ Vedic samskrit for Indo-European studies was also recognized in the early 19th century. English translations of the संहिताः ॥ [[Samhita|Samhitas]] were published in the later 19th century, in the Sacred Books of the East series edited by Müller between 1879 and 1910. Ralph T. H. Griffith also presented English translations of the four Samhitas, published 1889 to 1899.

The study of samskrit (संस्कृतम्) in the West began in the 17th century. In the early 19th century, Arthur Schopenhauer drew attention to Vedic texts, specifically the उपनिषद्-s || Upanishads. The importance of वैदिकसंस्कृतम् ॥ Vedic samskrit for Indo-European studies was also recognized in the early 19th century. English translations of the [[Samhita (संहिता)|Samhitas (संहिताः)]] were published in the later 19th century, in the Sacred Books of the East series edited by Müller between 1879 and 1910. Ralph T. H. Griffith also presented English translations of the four Samhitas, published 1889 to 1899.

Voltaire regarded Vedas to be exceptional, he remarked that:<blockquote>"''"The Veda was the most precious gift for which the West had ever been indebted to the East."''"</blockquote>Rigveda manuscripts were selected for inscription in UNESCO's Memory of the World Register in 2007.

Voltaire regarded Vedas to be exceptional, he remarked that:<blockquote>"''"The Veda was the most precious gift for which the West had ever been indebted to the East."''"</blockquote>Rigveda manuscripts were selected for inscription in UNESCO's Memory of the World Register in 2007.