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प्राचीनतम होने के कारण वैदिक संस्कृत को समझना कठिन है। इसीलिए वैदिक सूक्तों की व्याख्यान प्रत्येक विद्वान अपने ज्ञान और समझ के अनुसार करता है। यह सर्वमान्य है कि वेदों के व्याख्याकारों ने अपनी मान्यताओं और धारणाओं के आधार पर ही वेदों के भाष्य किए है। इसीलिए अधिकांश वेदों के सूक्तों का अनुवाद किसी भी विद्वान का आपस में नहीं मिलता है। सबके अधिकतर अनुवाद एक दूसरे से अलग है। जैसा भाष्यकार, वैसा उसका भाष्य। अक्सर कई किताबों में पढ़ता हूँ कि वेदों या वैदिक काल में पुनर्जन्म (आवागमन) की धारणा नहीं पाई जाती बल्कि ये धारणा तो बाद में (उत्तरवैदिक काल) पनपी। इसमें सच्चाई मालूम पड़ती है। वेदों की तरह ही उपनिषदों में भी धरती के जीवन सुखों को या मानसिक अवस्था को स्वर्ग नहीं कहा गया है जैसा कुछ लोग दावा करते है बल्कि उसे इस धरती से भिन्न तीसरा लोक कहा गया है। ।
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डॉ सर्वेपल्ली राधकृष्णन, पूर्व राष्ट्रपति और सनातनी विद्वान भी स्वामी दयानंद सरस्वती के समान यही बात कहते है कि:- ईश्वर के अस्तित्व की कोई भी धारणा एकेश्वरवाद की सच्चाई के सानी नहीं है। असीमित सर्वशक्तिमान केवल एक ही हो सकता है, दो नहीं। निर्मित किया हुआ कोई भी अस्तित्व ईश्वर नहीं हो सकता।... ऐसा प्रतीत होता है की वैदिक काल में मूर्तिपूजा नहीं थी। ईश्वर के मंदिर भी नहीं थे। बल्कि लोग बिना किसी मध्यस्ता के ईश्वर से सीधा व्यक्तिगत नाता जोड़ते थे। (भारतीय दर्शन, भाग एक, अध्याय प्रथम, पेज 90 व 108 - सर्वेपल्ली राधकृष्णन).
सर्वेपल्ली राधकृष्णन ने भारतीय दर्शन के प्रथम अध्याय में कहा है कि वैदिक आर्य पुनर्जन्म के सिद्धांत से अनजान थे। आर्यो के पास जन्म मरण की कोई विशेष धारणा नहीं थी यद्दपि कुछ धुंधली स्वर्ग और नर्क की धारणा की बात नहीं टाली जा सकती है। पुनर्जन्म (आवागमन) धारणा की तो बहुत दूर की बात थी। वैदिक आर्य ये मानते थे कि मृत्यु जीवन का अंत नहीं है बल्कि मृत्यु के बाद भी जीवन है। जो प्राणी जन्मा है, उसका कभी अंत नहीं होता बल्कि वो किसी अन्य जगह जीवित रहता है शायद वंहा जहाँ यम का राज है। मुझे नहीं लगता कि मरने के बाद दुख भोगने के अंधकारमय लोक, केवल यही संसार है। वैदिक आर्य एक अदृश्य लोक की यथार्थता में विश्वास रखते थे।
(भारतीय दर्शन, भाग एक, अध्याय प्रथम, पेज 113-116 - सर्वेपल्ली राधकृष्णन).
देव का अर्थ है मनुष्यों को देने वाला। ईश्वर भी देने वाला है क्योंकिं वो पूरे संसार को देता है। मनुष्य भी दूसरों को देता है तो वो भी देव है। इसलिए सूर्य, चंद्र, आकाश भी देव है क्योंकि वो भी सृष्टि को प्रकाश देते है। वैदिक सूक्तों के ऋषि प्राकृतिक दृश्यों को देख कर इतना प्रफुल्लित हो जाते थे की उनकी आत्मा प्रकृति से जुड़ जाती थी। दिन प्रतिदिन होने वाली प्राकृतिक घटनाएं भी दैवीय जान पड़ती थी। वैदिक धर्म का प्रारम्भिक स्वरूप इसी प्रकार की प्रकृति पूजा था। शीध्र ही मानव ने अपने समान देवताओं को रचना आरंभ कर दिया। सूर्य, चंद्रमा, नक्षत्र, ऋतु और मनुष्यों तक को देवता बना दिया गया। धीरे धीरे लोगो ने प्राकृतिक शक्तियों को अतिमानव सत्ता का रूप दे दिया गया और प्राकृतिक शक्तियों को ही दैवीय बना दिया गया। ऋग्वेद में मनुष्य के मस्तिष्क द्वारा देवता बनाने कि प्रक्रिया इतनी स्पष्ट है कि कंही और नहीं देखी जाती।
(भारतीय दर्शन, भाग एक, अध्याय प्रथम, पेज 72 -74, डॉ सर्वेपल्ली राधकृष्णन)
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Rebirth in Quran/Islam & Vedas/Hinduism (Discussion with Dr. Bharat)
Vedas don't say anything clearly about reincarnation (multiple births and deaths). All those Mantras of Vedas which are presented in the support of reincarnation have been found to be incorrectly translated. The word "reincarnation" does not appear in the Vedas in this way. Nor is there any direct mention of reincarnation in the Vedas. The Vedas also do not mention rebirth on this earth as animals, plants, or any other form. Many scholars, based on their own interpretations of various Vedic mantras, interpret them to mean reincarnation. Western scholars argue that the Rig Veda contains no authentic references to reincarnation (transmigration) at all. Although there is some possibility in the other three later Vedas, as the period of the later Vedas coincided with the period of the early Upanishads. Ultimately, however, no Veda clearly proves reincarnation. In some Vedic mantras, the word "punar" appears, which those who believe in transmigration have interpreted as "again and again." Punar simply means "again," not "repeatedly." The meaning of 'again and again' is understood only when the word 'punah' appears twice in a row. For example, the words 'punah punah' or 'punarnirman' refer to 'again', not 'again and again'. An example of this is in Kathopanishad 2:6, where the word 'punah punah' appears twice in a row, and hence is interpreted as 'again and again'. This means that the word 'punah' appears once, not 'again and again'. Similarly, in Rigveda 1:92:10, the word 'punah' appears twice, and there too it is interpreted as 'again and again'. The concept of transmigration emerged in Sanatan Dharma after the Vedic period. Scholars say that the theory of reincarnation (i.e., transmigration) was first found in the Chandogya Upanishad and the Brahmaranayaka Upanishad, and from there it found its way into later texts such as the Gita and the Puranas. If this theory were indeed true, it is impossible that a belief like reincarnation (transmigration), which is the foundation of religion, would not be directly and clearly mentioned in the Vedas, which are considered the words of God. This means that there was no such doctrine of God, otherwise it would have been clearly stated in the Vedas. In the Anushasana Parva of the Mahabharata, Lord Shiva is shown explaining, "Even the most learned scholars cannot logically understand whether reincarnation occurs or not. It is an illusion created by Brahma, and even demons and gods cannot understand it. One should simply have faith in the Vedas and accept that there is an afterlife and reincarnation. Logic does not apply in the works of God. (Here, by showing a direct connection between reincarnation and the afterlife, it is made clear that the next birth will be in the afterlife.)
The Quran explicitly talks about one birth-one death concept with just a pause in between. We should first understand two things clearly when approaching reincarnation (multiple births and deaths) in Islam. First, when a concept presented (and repeatedly) clearly in a religion, philosophy, or text, it means that concept is its core concept. However, if some concept is not present in that religion or text or there is no refutation of it, it cannot be taken to mean that it is part of or in agreement with that religion or text. There are several verses in the Quran that clearly state that after this life, one will be reborn, then the accounts will be settled, and then sent to the afterlife forever. These verses automatically negate the belief in reincarnation. Thus, the Quran's categorical assertion that the belief in reincarnation (per say) is false is unnecessary. In addition to these verses, similar statements and instructions from the Prophet Muhammad are also present in the Hadiths.
●Quran 23:99–100: Until, when death comes to one of them, he says, ‘My Lord, send me back, that I might do righteousness in that which I left behind.’ No! It is only a word he is saying; and behind them is a barrier (Barzakh) until the Day they are resurrected.
●2:28: How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you (to life) again, and then to Him you will be returned.”
●23:15–16: Then indeed, after that you are to die. Then indeed you, on the Day of Resurrection, will be resurrected.
●45:26: Say, ‘It is Allah Who gives you life, then causes you to die; then He will assemble you on the Day of Resurrection, about which there is no doubt.
●35:37: They will cry therein, ‘Our Lord! Bring us out; we will do righteousness, other than what we used to do!’
But Allah will say, Did We not give you long enough life for whoever would remember to remember therein, and the Warner had come to you? So taste (the punishment), for there is no helper for the wrongdoers.
●32:12–14: If you could but see the criminals hanging their heads before their Lord, (saying), ‘Our Lord, we have seen and heard, so return us that we may do righteousness; indeed, we are now certain.
●63:10–11: And spend (in charity) from what We have provided you before death comes to one of you and he says, ‘My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous.
Vedas don't say anything clearly about reincarnation (multiple births and deaths). All those Mantras of Vedas which are presented in the support of reincarnation have been found to be incorrectly translated. The word "reincarnation" does not appear in the Vedas in this way. Nor is there any direct mention of reincarnation in the Vedas. The Vedas also do not mention rebirth on this earth as animals, plants, or any other form. Many scholars, based on their own interpretations of various Vedic mantras, interpret them to mean reincarnation. Western scholars argue that the Rig Veda contains no authentic references to reincarnation (transmigration) at all. Although there is some possibility in the other three later Vedas, as the period of the later Vedas coincided with the period of the early Upanishads. Ultimately, however, no Veda clearly proves reincarnation. In some Vedic mantras, the word "punar" appears, which those who believe in transmigration have interpreted as "again and again." Punar simply means "again," not "repeatedly." The meaning of 'again and again' is understood only when the word 'punah' appears twice in a row. For example, the words 'punah punah' or 'punarnirman' refer to 'again', not 'again and again'. An example of this is in Kathopanishad 2:6, where the word 'punah punah' appears twice in a row, and hence is interpreted as 'again and again'. This means that the word 'punah' appears once, not 'again and again'. Similarly, in Rigveda 1:92:10, the word 'punah' appears twice, and there too it is interpreted as 'again and again'. The concept of transmigration emerged in Sanatan Dharma after the Vedic period. Scholars say that the theory of reincarnation (i.e., transmigration) was first found in the Chandogya Upanishad and the Brahmaranayaka Upanishad, and from there it found its way into later texts such as the Gita and the Puranas. If this theory were indeed true, it is impossible that a belief like reincarnation (transmigration), which is the foundation of religion, would not be directly and clearly mentioned in the Vedas, which are considered the words of God. This means that there was no such doctrine of God, otherwise it would have been clearly stated in the Vedas. In the Anushasana Parva of the Mahabharata, Lord Shiva is shown explaining, "Even the most learned scholars cannot logically understand whether reincarnation occurs or not. It is an illusion created by Brahma, and even demons and gods cannot understand it. One should simply have faith in the Vedas and accept that there is an afterlife and reincarnation. Logic does not apply in the works of God. (Here, by showing a direct connection between reincarnation and the afterlife, it is made clear that the next birth will be in the afterlife.)
The Quran explicitly talks about one birth-one death concept with just a pause in between. We should first understand two things clearly when approaching reincarnation (multiple births and deaths) in Islam. First, when a concept presented (and repeatedly) clearly in a religion, philosophy, or text, it means that concept is its core concept. However, if some concept is not present in that religion or text or there is no refutation of it, it cannot be taken to mean that it is part of or in agreement with that religion or text. There are several verses in the Quran that clearly state that after this life, one will be reborn, then the accounts will be settled, and then sent to the afterlife forever. These verses automatically negate the belief in reincarnation. Thus, the Quran's categorical assertion that the belief in reincarnation (per say) is false is unnecessary. In addition to these verses, similar statements and instructions from the Prophet Muhammad are also present in the Hadiths.
●Quran 23:99–100: Until, when death comes to one of them, he says, ‘My Lord, send me back, that I might do righteousness in that which I left behind.’ No! It is only a word he is saying; and behind them is a barrier (Barzakh) until the Day they are resurrected.
●2:28: How can you disbelieve in Allah when you were lifeless and He brought you to life; then He will cause you to die, then He will bring you (to life) again, and then to Him you will be returned.”
●23:15–16: Then indeed, after that you are to die. Then indeed you, on the Day of Resurrection, will be resurrected.
●45:26: Say, ‘It is Allah Who gives you life, then causes you to die; then He will assemble you on the Day of Resurrection, about which there is no doubt.
●35:37: They will cry therein, ‘Our Lord! Bring us out; we will do righteousness, other than what we used to do!’
But Allah will say, Did We not give you long enough life for whoever would remember to remember therein, and the Warner had come to you? So taste (the punishment), for there is no helper for the wrongdoers.
●32:12–14: If you could but see the criminals hanging their heads before their Lord, (saying), ‘Our Lord, we have seen and heard, so return us that we may do righteousness; indeed, we are now certain.
●63:10–11: And spend (in charity) from what We have provided you before death comes to one of you and he says, ‘My Lord, if only You would delay me for a brief term so I would give charity and be among the righteous.
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