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Veda Ka Svarup Vichar

This is the collection of talks on Veda which Pandit Motilal Shastri gave on the All India Radio in 1953. In these talks, Shastriji has explained how the scientific meaning of the Veda was lost over the years and the Veda became merely a collection of volumes. He has argued how fundamental elements like fire, air, and sun were the true essence of the Veda and not the volume of mantras. वेद का स्वरूप विचार यह वेद पर वार्ता का संग्रह है जो पंडित मोतीलाल शास्त्री ने 1953 में ऑल इंडिया रेडियो पर दिया था । इन वार्ताओं में, शास्त्री जी ने बताया है कि कैसे वर्षों में वेद का वैज्ञानिक अर्थ खो गया और वेद केवल संस्करणों का संग्रह बन गया । उन्होंने तर्क दिया है कि अग्नि, वायु और सूर्य जैसे मूलभूत तत्व वेद का वास्तविक सार थे न कि मंत्रों का आयतन । Read/download

Veda Vijnana And Other Essays

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Pandit Motilal Shastri translated many works on Veda vijnana of his guru, Pandit Madhusudan OJha. He went beyond mere transliteration of the works and embellished it with his own understanding of the complex subject in Hindi. वेद विज्ञान और अन्य निबंध पंडित मोतीलाल शास्त्री ने अपने गुरु पंडित मधुसूदन ओझा के वेद विज्ञान पर कई रचनाओं का अनुवाद किया । उन्होंने केवल रचनाओं के लिप्यंतरण से परे जाकर हिंदी में जटिल विषय की अपनी समझ से इसे अलंकृत किया । Read/download

Sanskritik Vyakhyanapanchakam

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This is the collection of five lectures given by Pandit Motilal Shastri at Rashtrapati Bhavan, New Delhi, in 1956. Shastriji was invited by the first President of independent India, Dr Rajendra Prasad, to present his profound views on the Vedas and other sacred texts. सांस्कृतिक व्याख्यानपञ्चकम्पं. मोतीलाल शास्त्री का राष्ट्रपतिभवन में भारत के प्रथम राष्ट्रपति माननीय डॉ. राजेन्द्र प्रसाद के समक्ष १४ से१८ दिसम्बर १९५६ ई. को लगातार पाँच दिनों तक वैदिकविज्ञान पर व्याख्यान हुआ था। एक-एक दिन के विषय इस प्रकार हैं- संवत्सरमूला अग्नीषोमविद्या, पञ्चपर्वात्मिका विश्वविद्या, मानव का स्वरूप परिचय, अश्वत्थ विद्या का स्वरूप परिचय और वेद शास्त्र के साथ पुराण का समन्वय।संवत्सरमूला अग्नीषोमविद्या इस शीर्षक में अनेक विषयों को शास्त्री जी ने समाहित किया है। यहाँ ऋतु शब्द की व्याख्या प्रस्तुत की जा रही है। ऋत अग्नि में ऋत सोम की आहुति होती है। दोनों के परस्पर मिलन से अपूर्वभाव उत्पन्न होता है। उसे ही ऋतु कहा गया है। वसन्त ऋतु- मान लीजिए अभी अत्यन्त शीत का प्रकोप है। संवत्सर अग्नि से विहीन बन रहा है। सोमात्मक शीततत्त्व के चरम विकास के बाद अग्नि का जन्म होता है। वह अग्निकण सोम पर बरसने लगता है। यही वसन्त ऋतु है। जिसका निर्वचन है- ‘यस्मिन् काले अग्निकणाः पदार्थेषु वसन्तो निवसन्तो भवन्ति स कालः वसन्तः’।ग्रीष्म ऋतु- जिस ऋतु के बाद अग्नि ने अधिक बल से पदार्थों को ग्रहण किया वही काल ग्रीष्म है। जिसका निर्वचन है- ‘यस्मिन् काले अग्निकणाः पदार्थान् गृह्णन्ति स कालः ग्रीष्मः’। ग्रीष्म का ही दूसरा नाम ‘निदाघ’ है। इसमें अग्नि अधिक बढ़ा रहता है, निःसीम बना, पदार्थों को जलाने लगा यही निदाघ कहलाता है। इसका निर्वचहन है- ‘नितरां दहत्यग्निः पदार्थान्’।वर्षा ऋतु- निदाघ की चरम अवस्था ने अग्निविकास को परावर्तित कर दिया। संकोचावस्था आरम्भ हो गया। यही संकोच अवस्था वर्षा ऋतु है। जिसका निर्वचन है- ‘अतिशयेन उरु अग्निः यस्मिन् काले’। पाणिनि व्याकरण के अनुसार ‘उरु’ के स्थान पर वर्ष आदेश होता है।यहाँ तीनों ऋतुओं में अग्नि का विकास है। आगे की ऋतुओं में अग्नि का ह्रास का वर्णन है। अग्नि का ह्रास का अर्थ है सोम का विकास।शरत् ऋतु- जिस अनुपात से वसन्त से अग्निकण बढ़े थे, उसी अनुपात से अब अग्निकण कम होने लगे। जिस काल में अग्नि न्यून होता है वह शरत् ऋतु है। जिसका निर्वचन है- ‘यस्मिन् काले अग्निकणा शीर्णा भवन्ति स कालः शरत्’।हेमन्त ऋतु- जिस काल अग्नि कण पहले से भी कम हो गया वह हेमन्त ऋतु है। जिसका निर्वचन है- ‘यस्मिन् काले अग्निकणा हीनतां गता भवन्ति स कालः हेमन्तः’।शिशिर ऋतु- अग्निकण जहाँ पूर्ण रूप से कम हो जाता है वह काल शिशिर ऋतु है। जिसका निर्वचन है-‘पुनः पुनरतिशयेन शीर्णाः अग्निकणाः स कालः शिशिरः’। (सांस्कृतिक व्याख्यानपञ्चकम् पृ. ३५-३६)इस प्रकार ऋतुओं से ही संवत्सरयज्ञ का स्वरूप निर्धारित होता है। यही ‘अग्निषोमात्मकं जगत्’ का संक्षिप्त स्वरूप है। Read/download English translation can be found here https://shankarshikshayatan.org/vedic-concept-of-man-universe/

National Seminar Series on Kadambini 2025

admin2 years ago5 months ago06 mins

Shri Shankar Shikshayatan is organising an annual series of discussions on Pandit Madhusudan Ojha’s Kadambini. The book explores in great detail the ancient Indian weather science envisioned by our seer-scientists of yore for forecasting normal, abnormal and excessive rain-fall as also drought in the rainy season of a year on the basis of close and careful observation of the four kinds of causes. The good and adverse impact of the various kinds of comets has also been discussed in this treatise. It serves as a conclusive proof of Pandit Madhusudan Ojha’s profound scholarship in astronomy, astrology and other related ancient sciences. Read/download Kadambini Pandit Motilal Shastri Memorial Lecture on Kadambini National Seminar on Kadambini Part I January 31,2025 Chair: Prof. Devi Prasad Tripathi, former Chancellor, Uttarakhand Sanskrit University, Haridwar Speakers: Prof. Shyamdeva Mishra, Central Sanskrit University, Kanpur Dr Subhash Pandey, Banaras Hindu University, Varanasi Dr Rameshwar Dayal Sharma, Central Sanskrit University, Jaipur Introductory remarks by Prof. Santosh Kumar Shukla of Jawaharlal Nehru University and Convener, Shri Shankar Shikshayatan. ——————————————————————————————————————- National Seminar on Kadambini Part II February 28,2025 Chair: Prof. Girija Shankar Shastri,Benaras Hindu University, Varanasi Speakers: Dr Krishna Kumar Bhargava, National Sanskrit University, TirupatiDr Ashwini Pandey, Central Sanskrit University, BhopalDr Ashish Chaudhary, Central Sanskrit University, Bhopal Introductory remarks by Prof. Santosh Kumar Shukla of Jawaharlal Nehru University and Convener, Shri Shankar Shikshayatan. —————————————————————————————————————– National Seminar on Kadambini Part III March 28,2025 Chair: Prof. Parmanand Bharadwaj, Shri Lal Bahadur Shastri Rashtriya Sanskrit University, Delhi. Introductory remarks by Prof. Santosh Kumar Shukla of Jawaharlal Nehru University and Convener, Shri Shankar Shikshayatan. Speakers: Prof. Vishnu Kumar Nirmal, Central Sanskrit University,Jammu. Dr. Rupesh Kumar Mishra, Maharishi Panini Sanskrit and Vedic University, Ujjain. Dr.Brahmanand Mishra,Central Sanskrit University, Devprayag, Uttarakhand. National Seminar on Kadambini Part IV April 30, 2025 Chair: Prof. Santosh Kumar Shukla of Jawaharlal Nehru University and Convener, Shri Shankar Shikshayatan. Speakers: Prof. Fanindra Kumar Chaudhary, Shri Lal Bahadur Shastri Rashtriya Sanskrit University, Delhi. Dr Balak Ram Saraswat, National Sanskrit University, Tirupati. Dr Bhupendra Kumar Pandey, Central Sanskrit University, Bhopal Dr Varun Kumar Jha, Kameshwar Singh Darbhanga Sanskrit University, Darbhanga.—————————————————————————————————– National Seminar on Kadambini Part V May 31, 2025 Chair: Prof. Santosh Kumar Shukla of Jawaharlal Nehru University and Convener, Shri Shankar Shikshayatan. Speakers: Prof. Madan Mohan Pathak, National Sanskrit University, Lucknow. Dr Subash Chandra Mishra, National Sanskrit University, Jaipur. Dr Brajesh Pathak, National Sanskrit University, Rajiv Gandhi premises. Dr Navin Tiwari, National Sanskrit University, Ranvir premises. National Seminar on Kadambini Part VI June 30, 2025 Chair: Prof. Santosh Kumar Shukla of Jawaharlal Nehru University and Convener, Shri Shankar Shikshayatan. Speakers: Dr Divesh Sharma,Central Sanskrit University, Eklavya premises, Tripura. Dr Nigam Pandey, Dharma Samaj Sanskrit College, Muzaffarpur, Bihar. Dr Naresh Sharma, Maharshi Valmiki Sanskrit University, Kaithal, Haryana. Dr Vinod Sharma, Central Sanskrit University, Vedavyasa premises, Himachal Pradesh. National Seminar on Kadambini Part VII July 31, 2025 Chair: Prof. Santosh Kumar Shukla of Jawaharlal Nehru University and Convener, Shri Shankar Shikshayatan. Speakers: Dr Yagya Dutt, Central Sanskrit University, Eklavya premises, Tripura. Dr Suresh Sharma, Central Sanskrit University, Raghunathkirti premises, Deoprayag, Uttarakhand. Dr Ganesh Krishna Bhatt, Central Sanskrit University, Guruvayur premises, Kerala. Dr Ratish Kumar Jha, Dr Jagannath Mishra Sanskrit College, Madhubani, Bihar. National Seminar on Kadambini Part VIII August 30, 2025 Chair: Prof. Santosh Kumar Shukla of Jawaharlal Nehru University and Convener, Shri Shankar Shikshayatan. Speakers: Dr Chandan Hota, Central Sanskrit University, Eklavya premises, Tripura. Dr Anil Kumar, Central Sanskrit University, Bhopal premises,Madhya Pradesh. Dr Mrityunjay Tiwari, Maharshi Panini Sanskrit and Vedic University, Ujjain, Madhya Pradesh. Dr Yogendra Kumar Sharma, Shri Lal Bahadur Shastri Rashtriya Sanskrit University, Delhi.

Seminars

National Seminar on Indravijaya-Bharatavarsha Dharma and Vidya prasanga

admin2 years ago10 months ago04 mins

As part of series of discussions on Pandit Madhusudan Ojha’s Indravijaya, Shri Shankar Shikshayatan organised a national seminar on June 29, 2024. The discussion focused on chapters on dharma and vidya. The keynote speaker at the seminar, Prof. Shivram Sharma, Banaras Hindu University, presented his lecture based on various subjects covered under the chapter on vidya or knowledge. He pointed out that Ojhaji had explained many knowledge systems in his book. Of these vidyas, prakriti vidya and laukika vidya are related to earthly subjects while divya vidya are vedic vidya and suryaras vidya. Prakriti vidya is of two types–nigama and agama. There are 18 types of nigama vidya and 120 types of agama vidya. Divya vidya has four divisions and there are 16 sections in each division. Thus 64 divisions of divya vidya are explained. Prof. Lalit Kumar Patel, Acharya, Department of Literature, Somnath Sanskrit University, made a presentation on eight nigamiya siddhi, eight agamiya mantrabala siddhi, eight mahaushadi balasiddhi explained in the chapter on vidya. He pointed out that the chapter also described sarpakarshini vidya which was prevalent during the Mahabharata period. In this vidya, a snake situated far away is attracted to the desired place by the power of mantra. This mantra vidya was used to attract snakes to the sarpayajna. Dr. Satish Kumar Mishra, Associate Professor, Department of Sanskrit, Hansraj College, Delhi University, pointed out that swayamvaha was a yantra vidya. in his lecture said that Swayamvaha Vidya is a Yantra Vidya. Swayamvaha means automatic or self activating machine. Prof. Santosh Kumar Shukla, Professor, School of Sanskrit and Indic Studies, Jawaharlal Nehru University, presided over the meeting. In his presidential address, he said that in ancient times India’s knowledge was very advanced. India has been called a vishwaguru because it offered knowledge to the whole world. Bharatavarsha is famous not only in the field of knowledge but also in strength and valour. Many Chakravarti kings have lived in this country. Mandhata was the chief among those kings. Its reference is found in Vishnu Purana. Mandhata ruled over all the countries of America, Africa, Europe and Asia, pointed out Prof. Shukla.

Seminars

राष्ट्रीय संगोष्ठी इन्द्रविजय : भारतवर्ष आख्यान – धर्म एवं विद्या प्रसङ्ग

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श्रीशंकर शिक्षायतन वैदिक शोध संस्थान द्वारा दिनांक २९ जून २०२४ को सायंकाल ५ बजे से ७ बजे तक अन्तर्जालीय माध्यम से एक राष्ट्रीय संगोष्ठी समायोजित की गयी। यह संगोष्ठी पण्डित मधुसूदन ओझा प्रणीत इन्द्रविजय नामक ग्रन्थ के धर्मप्रसङ्ग और विद्याप्रसङ्ग को आधार बना कर समायोजित थी। संगोष्ठी में मुख्य वक्ता के रूप में आचार्य प्रो. शिवराम शर्मा, साहित्य विभाग, संस्कृत विद्या धर्म विज्ञान संकाय, काशी हिन्दू विश्वविद्यालय ने विद्याप्रसङ्ग के विविध विषयों को आधार बनाकर अपना व्याख्यान दिया। उन्होंने कहा कि इन्द्रविजय नामक ग्रन्थ में अनेक विद्याओं का उल्लेख प्राप्त होता है। उन विद्याओं में प्राकृत विद्या, लौकिक विद्या, पार्थिव विषय से संबन्धित विद्या, दिव्या विद्या, वैदिक विद्या, सूर्यरसविद्या वर्णित है। उनमें प्राकृत विद्या ही निगम और आगम भेद से दो प्रकार की है। जिस के विषय में कहा गया है- ‘तत्र प्राकृतविद्या निगमागमभेदतो द्विविधा।’, इन्द्रविजय, पृ. १९९ निगमविद्या के अठारह प्रभेद हैं, एवं आगम विद्या की संख्या १२० है। ‘नैगमविद्यास्तत्र च मुख्यतयाऽष्टादशः प्रथिताः। आगमविद्या विंशशतमित्थं सर्वविद्यानाम् ।।’, वही दिव्यविद्या के चार विभाग हैं। प्रत्येक विभाग में सोलह संख्या हैं। इस प्रकार दिव्यविद्या के ६४ प्रभेद वर्णित हैं। मानस बल जिसे बुद्धीन्द्रिय बल भी कहते हैं, यह पहला विभाग है। दूसरे विभाग में आठ दिव्यदृष्टि सिद्धियाँ हैं। जिस को देवबल सिद्धि नाम से भी प्रस्तुत किया गया है। तीसरे विभाग में आठ कर्मेन्द्रिय बल हैं, जिनका भूतबल के नाम से प्रतिपादन किया गया है। चौथे विभाग में आठ आगमीय मन्त्रबलसिद्धियाँ हैं। जिन्हें यन्त्रबलसिद्धि नाम से भी व्याख्यायित किया गया है। मुख्य अतिथि के रूप में उपस्थित प्रो. ललित कुमार पटेल, आचार्य, साहित्य विभाग, सोमनाथ संस्कृत विश्वविद्यालय ने अपने व्याख्यान में विद्याप्रसङ्ग में वर्णित आठ नैगमीय मन्त्रबलसिद्धि, आठ आगमीयमन्त्र बलसिसिद्धि, आठ महौषधि बलसिद्धि को आधार बना कर अपना व्याख्यान दिया। उन्होंने कहा कि इस प्रसङ्ग में एक सर्पाकर्षिणी विद्या का वर्णन प्राप्त होता है। महाभारतकाल यह विद्या थी। इस विद्या में मन्त्रबल से दूर स्थित सर्प का अभीष्ट स्थान पर आकर्षण किया जाता है। जनमेजय के सर्पयज्ञ में इस मन्त्रविद्या से सर्पों का आकर्षण किया गया था। डॉ. सतीश कुमार मिश्र, सहाचार्य, संस्कृत विभाग, हंसराज महाविद्यालय, दिल्ली विश्वविद्यालय ने अपने व्याख्यान में कहा कि स्वयंवह विद्या एक यन्त्रविद्या है। स्वयंवह इस शब्द का अर्थ स्वचालित यन्त्र है। इस विद्या में दिन के षष्ठिघटिका के पल विपल आदि ज्योतिषशास्त्रीय नियमों के आलोक में ज्ञान का वर्णन है। प्रो. सन्तोष कुमार शुक्ल, आचार्य, संस्कृत एवं प्राच्य विद्या अध्ययन संस्थान, जवाहरलाल नेहरू विश्वविद्यालय ने कार्यक्रम की अध्यक्ष्यता की । उन्होंने अपने अध्यक्षीय उद्बोधन में कहा कि प्राचीनकाल में भारत का ज्ञान अत्यन्त समुन्नत था। संपूर्ण विश्व को ज्ञान प्रदान करने के कारण भारतदेश को शिक्षक कहा गया है- ‘अपि पूर्वस्मिन् काले परमोन्नतिशिखरमायाताः। एते तु भारतीयाः विशेषां शिक्षका अभवन्।।’, वही, पृ.१७७ न केवल ज्ञान के क्षेत्र में अपितु बल और पराक्रम में भी भातवर्ष का महत्त्व प्रसिद्ध है। इस भारत देश में अनेक चक्रवर्ती राजा लोग हुए हैं। जिन्होंने इस सप्तद्वीपवती पृथ्वी पर अपना शासन किया था। उन राजाओं में मान्धाता प्रमुख थे। विष्णुपुराण में इसका सन्दर्भ प्राप्त होता है- ‘यावत्सूर्य उदेति स्म यावच्च प्रतिष्ठति। सर्वं तद्यौवनाश्वस्य मान्धातुः क्षेत्रमुच्यते॥’, वही, पृ. १७७ अमेरीका, अफरीका, यूरोप और एशिया इन सभी देशों पर मान्धाता की शासन व्यवस्था थी- ‘अमरीकाख्यो देशो देशो योऽफरीकाख्यः। यूरोप एशिया तान् सर्वान् शास्ति स्म मान्धाता॥’, वही डॉ. ओङ्कार सेल्यूकर, वेदविभाग, श्रीलाल बहादुर शास्त्री राष्ट्रिय संस्कृत विश्वविद्यालय के द्वारा प्रस्तुत वैदिक मङ्गलाचरण से संगोष्ठी का शुभारम्भ हुआ। कार्यक्रम का सञ्चालन श्रीशंकर शिक्षायतन, वैदिक शोधसंस्थान के शोधाधिकारी डॉ. लक्ष्मी कान्त विमल ने किया। इस कार्यक्रम में विविध प्रान्त के विश्वविद्यालयों और महाविद्यालयों के आचार्यों एवं शोधच्छात्रों ने उत्साह पूर्वक सहभागिता की।

राष्ट्रीय संगोष्ठी -कादंबिनी 2025

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कादम्बिनी पंडित मधुसूदन ओझा की महत्वपूर्ण रचनाओं में से एक है । इस खंड में प्राचीन भारतीय मौसम विज्ञान के बारे में विस्तार से चर्चा की गई है, जिसकी परिकल्पना हमारे पूर्व के द्रष्टा-वैज्ञानिकों ने चार प्रकार के कारणों के गहन अध्ययन के आधार पर वर्षा के मौसम में सामान्य, असामान्य और अत्यधिक वर्षा के साथ-साथ सूखे के पूर्वानुमान के लिए की थी ।

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Previous Workshops

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April 22-23, 2014 Kadambini Kadambini is an important work of Ojhaji. The term ‘Kadambini’ means cloud. The book describes the science of rain or monsoon. The workshop was organised on the book in partnership with Delhi University. The main points of the discussion were: cloud formation, timing of rain, causes of monsoon, formation of clouds, description of annual monsoon and wind related to monsoon. Prof. Ramesh Bharadvaj chaired the meeting. During the discussion, speakers referred to the reading of five signs to predict monsoon in Kadambini—jyotish, loka (world), alekh (map), kshetramiti (geometry) and bhuvanakosh (geography). December 20-24, 2011Sharirikavijnana-bhashya The third workshop on Sharirikavijnana was organised in collaboration with Benares Hindu University at Varanasi. The discussion focused on the nature of avyaya, nirvishesh, prajapati, agni, soma, jeeva and ishvar. December 16-22, 2010Sharirikavijnana-bhashya The next workshop on this subject was organised in assosiation with Sardar Patel University, Anand, Gujarat. A renowned teacher from Varanasi, Acharya Narendra Nath Pandey gave a detailed description of the contents of Ojhaji’s volumes and their meanings. The main points of discussion were—the nature of akasha (sky) as an alternative form of Brahma, worldly nature of purusha (man) and nature of parameshvara (supreme being), moksha and akshara December 10-16, 2009Sharirikavijnana-bhashya Sharirikavijnana-bhashya is considered an important work of Vedic thought or Veda sutra. In the tradition of other commentators like Shankaracharya, Ojhaji has explained in these two volumes Vedic terms and concepts which help in understanding the true meaning of the Vedas. On these issues, a workshop was organised at Jaipur in collaboration with Jagadguru Ramanandacharya Rajasthan Sanskrit University. Several experts from Delhi, Rajasthan, Varanasi and Gujarat attended the meeting.

Seminars

National Seminar on Indravijayah–Bharatavarsha Upadwipa-prasanga

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Shri Shankar Shikshayatan organised an online national seminar on May 31,2024 based on the Upadvipa prasanga of Pandit Madhusudan Ojha’s monumental work, Indravijayah. Prof. Santosh Kumar Shukla, Professor, Institute of Sanskrit and Oriental Studies, Jawaharlal Nehru University, presided over the seminar which was attended by Prof. Harish, Acharya, Sanskrit Department, Kirori Mal College, Delhi University; Dr. Satyaketu, Assistant Professor, Sanskrit Department, Lucknow University; Dr. Yogesh Sharma, Assistant Professor, Sanskrit Department, P.G. D. A. V. College (Evening), Delhi University; Dr. Dheeraj Kumar Pandey, Assistant Professor, Department of Philosophy, Kameshwar Singh Darbhanga Sanskrit University, Darbhanga. Prof. Harish presented his lecture on Lankaprasang (chapter on Lanka) of Indravijayah. Pandit Madhusudan Ojha has proved the fact on the basis of 12 proofs that Sinhala Island is not Lanka. In the first proof it is said that in Bhagavata Purana, Sinhala Island is mentioned in the seventh place and Lanka has been placed at the eighth position. In the second proof it is said that Lanka is a place without latitude while Sinhala island has been given latitude. In the third proof it is said that just like there is a meridian in Ujjaini, similarly there is a meridian in Lanka as well. This proves that the island of Sinhala is different from the island of Lanka. The fourth proof states that the island of Sri Lanka touches the Equator but the island of Sinhala is situated very far from the Equator. In the fifth evidence it is said that the length of Sinhala island is 135 Kos and width is 122 Kos whereas the length of Lanka is 4 Kos and width is 20 Kos. In the sixth evidence also the difference between Sinhala island and Lanka island is told on the basis of their size. In the seventh evidence, there are many mountains in Sinhala island, due to this logic there is a difference between Lanka and Sinhala island. In the eighth evidence it is said that Ravan Vihar was on Trikuta mountain, due to this logic it will not be right to say that Sinhala island is Lanka. In the ninth evidence It is said that in the Greek text, Sinhala Island has been referred to by the word ‘Taprovan’. Similarly, considering the word ‘Tapu Ravan’, Sinhala Island is not Lanka. In the tenth proof it is said that the mountain range which is now visible in ruins from Sethuband-Rameshwar to Sinhaladvipa cannot be Lanka because Ram had built a bridge over the sea and that bridge got submerged in the sea. In the eleventh proof It is said that there was a king named Agnidhra who divided India into nine parts. The ninth island among them is Kumaridvipa. The other eight islands got submerged in the sea. In the twelfth proof, the separation of the two has been proved on the basis of six arguments. Dr . Satyaketu presented his lecture on the Upadwipa Prasanga (chapter on peninsulas) which has been described in the Bhagwat Mahapurana through eight peninsulas–Swarnaprastha, Shukla, Avartan, Naaramanak, Mandaraharin, Panchajanya, Sinhala and Lanka. Here Sinhala is at seventh place and Lanka is at eighth place. Dr. Yogesh Sharma while lecturing on Indian Languages said that there were three languages in India. The first language was Chhanda language, the second language was Sanskrit language and the third was Nagari language. This description is found in Indravijayah. During the time of Panini, in India, Chandobhasha was called divine language and Brahmi language was called Bharati. In this context, author Pt. Ojha ji has discussed many aspects related to language. While presenting a lecture on the chapter of script (lipi prasanga), Dr. Dheeraj Kumar Pandey said that in the Vedas, there was a clear quotation of the word lipi was found during the creation of mantras. The word ‘Chhandah Kshuro bhrajah’ has been found in the fifteenth chapter of Shukla Yajurveda. Here, the word Kshuro means pen and the word Bhraj means verse. In the presidential address, Prof. Santosh Kumar Shukla said that the main topic of this national seminar was the discussion of the ancient geographical position of India. In this, the topic of peninsular and Lankan geography is discussed. In this geography, topics like the basis of naming Jambudvipa. The seminar was conducted by Dr. Laxmi Kant Vimal, Research Officer of Shri Shankar Shikshayatan. Professors, research scholars and experts from various universities and colleges from various states participated enthusiastically.

Veda and its true meaning

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What is Veda? Is it a collection of texts? Is it a textbook for rituals? Is it a collection of mantras (hymns)? What makes the Vedas apaurusheya (not created by man)? Are the texts, the samhitas, different from Veda tatva? Or are they similar? These were some of the questions, profound and complex, which were at the heart of the discussions. Attended by several professors from different universities in the city, the discussion centred on Pandit Motilal Shastri’s explanation of Ojhaji’s writings on the Vedas. Opening the discussion, Dr Ramanuj Upadhyaya, Assistant Professor, Department of Veda, Shri Lal Bahadur Shastri Rashtriya Sanskrit Vidyapeeth, said the central question whether the Veda was a text or essence remained as relevant today as in the past. He said there were two types of Vedas—mula (root) Veda and tula (shoot or branch) Veda. The Vedas are the origin of all creation and are apaurusheya. He said it was difficult to fully understand the mysteries of the Veda if it was considered only as a book of rituals.