BJP & USA A servile relation exposed Next Elections Future of India at Stake Vedas and Hinduism Last Part

Hinduism, moreover, has some distinct and unique features of its own – pilgrimage, vows, the practice of Japa (silent recitation of the name of one’s own personal god) meditation, the ritual feasting of the Brahmins, charities, social service, the elaborate rites for the Sradh ceremony, and the rites of penance. None of this merited a mention in the Vedic texts. Around the sixth century B.C., the Aryans began to spread from the original north-west part of this land in the Indian peninsula upto the river Gandak in Bihar by systematically uprooting the tribal inhabitants and appropriating their land. What stalled this progressive invasion was the very opposite of what would prompt a pilgrimage : the land on the other side of river Gandak was inhabitated by non-vegetarians, and therefore, vile. The Aryans, moreover, were not aware of any particularly sacred place of pilgrimage. In Puranic Hinduism, in the vast landtrack between Assam and Gujrat, from the hills to the seas, any scenic spot by the sea or on the riverbank, (tirtha in Sanskrit means "placed on the river bank") upon or between or below the hills and in the jungles, would by virtue of its sylvan charm, or possible use in maritime trade develop into a place or pilgrimage. Temples for gods of various communal groups would be installed there by and by. In Vedic times such temples or communal gods were unknown. It is only in the Puranic texts that one finds that if true followers take a holy dip in these sacred waters, offer puja to the installed god along with the regulatory gifts, the god, sated, fulfils the desires of his devotees. All these lores and beliefs are entirely against Vedic faith and religious practices. Vows and fastings, too, were unknown in Vedic times. It is only in Hinduism that one finds these rituals being practised throughout India. The practice of Japa or of meditation was unknown in the Vedas. The Vedas also do not mention the practice of any ritual called Brahmanabhojana (Feast to Brahmins). Social service advised in later years in aid of the well-being of the community finds no mention in the Vedas. The Vedas also do not advise giving/offering gifts and donations separately to the the Brahmins as a mandatory religious obligation but only sacrificial fees, and that, too, for the Brahmin priests only (not Brahmins as a caste) at the yajnas. The ritual of the Sradh ceremony used to be a part of purely domestic rituals and would be unostentatious and brief, unlike the very complicated and extended ritual performed by the Hindu. Such an elaborate ruse to appropriate the wealth and property of the rich relatives of the dead man, speciously in the name of the happiness and peace of the departed soul was unimaginable in Vedic times. In course of the composition of the Hindu religious texts, viz. The Puranas, one particular ritual grew into a full-fledged ceremonial occasion – the Prayaschitta or Penance. In these text separate rules and procedures of prayaschitta or Penance have been copiously laid down for every conceivable infraction of the right procedures of any religious tract. Towards the end of the Vedic are Brahma, the Priest in "Atharva" Veda, had this job assigned to him to find out any deviation or remissness in the performance of a yajna and to advise the required remedial or purifying action. But all these were relatively much less complicated and less elaborate than the Puranic practices.

Hinduism and the Vedas are not only mutually exclusive but they are diametrically opposed to each other. In both theory and practice, in prayers and their goals, they are on opposite poles. The general public in the country has been led to believe that Hinduism has evolved out of the Vedic religion. Perhaps this myth has been created to bring about sense of continuity and a certain unity in the nation’s life. But what is now clear is that the environment in which the Vedas were conceived, the solutions which Vedic man found for his problems – all these have since changed under the Hindu dispensation. Solutions to many of those problems have since been provided by the application of more advanced science and technology. As much as the attitude to what once were perceived as problems, has changed, so have the gods of the past, the procedures and rituals of their worship, the temples and idols, the offerings to the yajna and the gods, the scriptures and the priests. So along came the concepts of pilgrimage and of the practice of japa and meditation, of gifts and charities, and the philosophies of re-birth and of Fate. This mainframe was totally foreign to the Vedic man and was entirely unnecessary to them. In the same way, today’s society has no need for the Vedic beliefs and religious practices, the Vedic social mores and behaviour. These two distinct realities are lumped together by the Sanghis who talk of them in the same breath as if they were one and the same. The Sanghis pretend that the one is the more evolved, maturer version of the other. The reason for this pernicious falsehood is to lengthen the age, the antiquity of Hinduism as a religion and make it at one with, i.e., co-terminus with the most ancient "Aryan" texts of India, the Vedas. This whole issue would have been rank comedy, were it not for the fact that in this attempt to extol Hinduism, they end up negating history altogether. The exercise, in fact, is conceived with a view to establishing a Hindu State and depriving the non-Hindu of their legitimate share of India’s cultural inheritance, and is an entirely unhistorical and unscientific propaganda designed to put an imaginary halo of greatness around this Hindu State. But let it not be forgotten that it is this blessed land only which has sung. "Truth alone will triumph". No falsehood can be expected to prevail here. A scientific attitude combined with an attitude that is true to history, will together annihilate this falsehood and Truth alone will be founded on fact will triumph.