An English Translation of The Satyarth Prakash by Swami Dayananda Sarasvati

3
English Translation
OF THE
SATYARTH PRAKASH
Literally.
Expose
of
Right Sense (OF VEDZC
OF
toAHARSHI
(.9
SWAMI DAYANAND SARASWATI,

Cuthr
B B
of
3ndia,"
ING
Guide
to
Vedic
fyrmeneutics
BY
Durga Prasad
Preacher of Vedic Religion,
EDITOR, Harbinger, LAHORE.
VIRJANAND PRESS- LAHORE.

FIBIT EDITION
)
)
1800 Copiii
|"
PBICE PEE COPT
&s
1908
2, 4i.
w$
The
first
and foremost in
Kayesth Soeial Reform
RAI ROSHAN LAL SAHIB, B. A.
Barrister-at-Law, Lahore, Punjab,
and a true friend of the A r y a S a m i. j,
whose charitableness of disposition and suavity
of manners render him very amiable to nil his friends
andwhose earnest zeal and sincere love f Indian Reformation
is so well known to all, is this fumble tribute to the
saored memory of Maharshi SWAMI DAYANAND
SAKASWATI in the shape of an Riglish
Translation of the Satyarth
Prakash, the master-piece
of his works, dedicated
as a token of
gratitude
for
his lending
a large sum of money
to bring out this book \\ithou.t
any security whatever on the recommend*
of Babu Gopal Chander, B. A..; Pleader, Lahore,
by the Tratuhtot.
CONTENTS.
AUTOBIOGRAPHY
OF SWAMI
DAYANAND SAUASWATI.
Parentage
Education
1
Discussion at Chandapur
2
.,.
Transmigration
2 Visit to Lahore ...
3 Dr. Rahim Khan
3 Dr.
Hooper
..
..
..
Vigil
Reflections on Idolatry
Decision
...
..
Flight
Joining Holy Order
Severance of family tie
Conversion to Vedant ...
Study of Vedant
TRAVELS.
Parmanand Saraswati
Pursuit of Yoga
Visit to Tehri
Visit to Religious places
Search of Yoga.
Temptation of Priestcraft
Yogis at Joshi Math
^...
....
Forests of Nerbada
Forest .Life
Pt. Shiva Narayan Agnihotri,.,

Lahore Arya Samaj
Visit to Meerat
Lala Ram Saran Das
6 Visit to Multan
Roorkee
Hussein
Siddiq
7 Visit to
Ajmere ...
8 Rev. Grey and Dr. Husband
14 Vist to Odeypore
15 Paropakarni Sabha
16 Swamiji s will ...
SWAMI VlBAJANAND
Pandit Jogal Kishore
10 Pt. Mahesh Chandra Nyayaratna

11 Calcutta Conference
11 Pandit TaranathTarkavachaspati
12 Gorakhani Sabha
13 Vedic Press
13 Kut Horomli Lai Singh ...
14 Mr. Hume, Col. Olcott
Alaknanda
Books on Yoga înd Science
Yoga
...
Salig Ram (idol)

His (Sw. Virja. s) death...
Success in Yoga...
16
...
...
Writing books
Chiistian Intelligencer
Discusaion at Benrres
...
...
*
,
17
18
18
18
His death
Indian Newspapers
His works
His character
...
PREFACE
19 Translator s note
20 Abbreviations
Vishudhanand
CHAPTER
Notice to Pandits
Moral
Discussion at Calcutta
Conclusion
Shahpura
16 Visit to Jodhpore
17 His illness
...
PLANS OP REFORMATION.
Preaching in Sanscrit
Establishing schools
...,
8 Discussion with Missionaries

9 Arya Samaj
9 Aryan Decalogue
9 Conference of Pandits at Calcutta
r..
Wain Marg
of Idolatry
..."
Renunciation
Obstacles
Practice of
...
...
Ramleela and Rasleela ...

Page. Visit to Allahabad
1 His
.*
appearance and character
Subject.
Frauds
Visit to Chuprah
Visit to Lucknow
...
I
21
...
21 Explanation of Aum
22 Context gives meanings
23 100 names of God
,.,
,,,
CONTENTS,
Primary meanings
...
...
Shanti
Nirguna and Saguna
Summary
...
...
CHAPTER
...
...
....
...
II
Dietary in Pregnancy
...
...
Time of conception
...
Delivery
...
Management of Infancy
mothers
of
children
by
Training
...
Education of children ...
Necroma noy*
...
...
...
Astrology
Small pox and sorcery
Alchemy
...
Preservation of energy
Parental advice
Discipline
Moral Instruction
...
...
...
...
..
.
Good manners
Veracity and Righteousness
Hygienic Precaution
Parental duties
Summary
CHAPTER
...
...
...
...
...
mantras
Advantages of
Brahmacharya
...
fire sacrifice
...
U7
97 Marriage
...
...
...
...
..
...
...
...
conduct
...
112
113
113
113
113
...
115
119
...
...
115
...
121
123
125
124
125
126
127
128
129
CHAPTER IV
8 -Kinds of Marriage
130
131
132
133
133
134
134
134
135
135
137
137
138
139
139
140
140
Commendable Marriage
Time of Nuptial Celebration
Conduct in Pregnancy ...
141
142
Birth rites
Mutual love
142
142
143
J7
Whom
iJ7
Age
Who
...
to
marry
Marriage
for
...to arrange
marriage
...
Happy Home
Vedas on Marriage Age
Caution
...
...
Adult marriage
...
Caste by merit
...
Veda on Caste Origin ...
Man u on change of Caste
Duties of Priests
Warriors
Merchants
...
Moral Instruction
Servants
Yamas and Niyamas

.
...
101
3 grades
...
4 Stages of body
R ulea of Instruction
of senses
Possibility
101
102
103
103
105
105
100
107
107
108
109
It
Snbdaal
Holiday
112
...
...
?..
Its
Authority
Converse
98
99
99
100
100
100
100
101
worship
Deep breathing
Its outfits
llfc
...
...
of
...
...
...
98 Dhanvaiitry
Prayer
Meditation
Fire oblation
Similitude, analogy
^94 Books rejected

95 One Yedic faith for all ...
...
95 Advice
95 Wom^n, Shudras to study Veda
96 Queen Kekayee
of Gayatri, creedal veree 98
Its process
Its 4 steps
Its advantages
nl
Ill
Non-existeuoe or absence
6 Categories
...
91 9 Substances
92 Their Definitions
93 Qualities of Mind
93 Tljeir Definitions
93 Scheme of Studies
94 Read Veda with meanings
94 Books recommended
iKS
110
110
Ill
...
...
School locality
Mode
89
89
89
90
90
90
...
...
Puranas and Dpapuranas
Learning and Philanthropy

Admission to school
...
Meaning
...
77 Criteria of Test
85 8 Kinds of Evidence
88 Perception
Inference
ill
Acquisition and Imputation
Watcî over conduct

Compulsory education
74 4 Signs of virtue
Treatment of Woman
143
Eternal Rule of
Speaking Truth 144
Fiy Great Dutiti
CONTENTS,
to Parents...
Service of Seers ...
Duty
Riders...
,.
Sages...
to
Duty
Nature
Guests
...
Hypocrites
Early Rising
Retributive Justice
Practice of Truth
Peace with 13 Persons
3 Evil men
*
...
..*.
146
140
147
147
148
149
149
150
150
150
151
Marks
of Hypocrites
Necessity of Virtue
151
151
151
Soal alone is accountable

Pleasure and Pain
152
153
Hnsband and Wife
>53
153
Duties of lay Brahmins...

Qualifications of Masters
Marks
of unfit persons
154
...
CHAPTER
Duties of the
VI.
179
Kiug
3 Councils
181
181
182
182
183
1SS
Presidents, qualifications of
True King
Chief Officers
Council
Members of Councils ...
Evils of anger
Ministers
Evils from love of pleasure
7 Evils from sensuousness
Subjects of deliberation
...*
Decision by majority
Ministers
...
Experienced
Foreign and Home Ministers
184
184
184
185
185
185
185
Officials and their responsibilites 186
187
Tribute or Revenue
18$
Laws of chivalry
189
Duties of Rulers
1W
154 Pciicy
Qualities of Students
Fitness for acquiring knowledge 155 Review of Empire
Duties of Kshatriyas, VaishManagement
yas,
and Shudras
Husb and and Wife

:
*..
...
Faulty
...
Re-marriage
Niyoga (nuptial compact)
Veda on Niyoga...
Niyoga prevents adultery
Veda and Niyoga
...
*.
Davara, or Niyoga Husband

Manu on Niyoga...
Inheritance
...
Rationale of Marriage, ... ^
Patriot am and Loyalty...
...
155
155
166
150
157
158
159
159
160
162
162
Horse and Cow Sacrifices
162
163
Forgery of Books
Importance of Householdership 163
164
Summary
166
Sandhya or Prayer
CHAPTER V.
...
Retirement
169
169
Time of Retirement
...
170
Renunciation
...
...
.
Necessity of Salvation ...

Duties of Clergy or Sannyaiins ..
10 Essentials of Religion
Brahmins alone are to adopt
renunciation ...
Modern Monks
Townships
Taxation
191
work
192
193
193
193
King daily
6 Kinds of Tactics
Their six-fold nature
War
Invasion
...
...
195^
...
195
190
190
197
197
197
197
198
Strategy
Battle
161 Treaty
...
190
190
190
Array
Treatment
Aly
of Prisoners
...
Neutral Power
King
daily duties
Schedule of imposts
Judicial procedure
J
8 Titles of
Importance
.*.
..
...
..
198
Law.,
of justice
Sin of Injustice
...
...
...
...
..
Witnesses
Evidence
171 Punishment
...
172 Mode of punishment
173 Atrocioui man s qualities
Punishment for adultery

...
174 Tolls and Insurance
175 Politici in Sanscrit

Distinction between God & Soul 176 Summary
CHAPTBB VII.
177
Sannyaeini to rtctive gifts
178 God
Summary
..
..
..
..
..
...
..
118
190
199
200
201
201
202
20S
204
204
205
206
28
CONTENTS.
208 God s Body
2J9 Nothing without a cause
....
209 A cause or monad has no Cause
...
2 10 Atheistic objections answered ...
Omnipresence of God
...
God s Mercy and Justice
... 210 Christians and Moslems
...
God is Spirit
211 Materialists
God s Almight
2U Vedantist
212 Buddhists and jainis
...
God is eternal
...
212 Fatalists
God s purpose
Praise, Prayer, and Meditation... 21 2 No God but souls
212 Uniformity of creation ...
..
Prayer
213 Consistency of six ptilosophies...
of
Mind
Purity
214 The Elephant of the Blind story
Use^f Prayer
215 Creation what
Meditation
215 First creation
Yamas and Niyamas
...
216 Beginning of the world...
...
Use of Meditation
33 Gods
Unity of Godhead
Proofs of God s Existence
God
217
218
Incarnation
...
... 219
Forgiveness of sins
219
Liberty of Soul
Characteristics ot God & Soul ...220
God s prescience & Man s Liberty 221
Soul s place in body
?2i
Infinitude of
Relation between God

Vedant Precepts
Non-ignorance of God
& man
Vedantic theory...
of God and Soul
Disparity
No
No
...
...
...
inconsistency
passion of God
Veda
Method
of Revelation
Vedas are in Sanscrit
Proof of Vedic Revelation
Necessity of Revelation
Why
Origin of Brahmtina Books

Distinction "between
...
CHAPTER
...
...
Vedas and
Brahmanas
Commentaries of Vedas...
Eternity of Vedas
Summary
...
...
...
Preservations,
Destruction
Three Eternal Substances
Nature or Pakriti
.,,
Causes of the world
...
...
betweena
matter
Object of creation
Omnipotence
of
God
God
and
...
...
...
251
...
Knowledge, Ignorance Bondage

and Emancipation
256
...
...
Damnation and Salvation
...
257
God and Soul distinguished ... 257
Soul
World
is
supposition
...
...
...
...
Salvation and Incarnation

Means of. Salration
Constitution of soul
Soul not absorbed

...
231
Upanishats on Salvation
231 Return from Salvation
232 Duration of Salvation

233 Soulis increate
of salvation
Minor means
235
236
236
238
238
...
Qualities of soul
Means
Pantheism
Distinction
225
227
227
228
228
229
229
230
230
231
and
...
...
... 252
Support oi; the world ...
The Karth goes round the sun... 253
Other inhabited worlds...
... 254
9 21 God
... v55
...
Suzerainty
222 Summary
,..
... 255
...
CHAPTER IX
225
VIII
reation,
248
249
249
249
250
Diversity of Life
Place of man s creation...
Advent of Aryas
Dasy us or Barbarians
241
241
241
242
242
242
243
243
244
245
245
245
246
247
...
...
...
...
...
...
...
...
...
...
...
Accessaries
...
Practical Hints
Kinds of salvation
Incarnation
...
Inequality of condition
Predestination
239 Equality of all

240 Human and animal souls
240 Signs of man s nature
...
...
258
259
260
26*
260
261
261
261
262
263
264
265
267
267
267
268
269
269
270
270
...
271
273
CONTENTS.
3 Gunas or qualities
Vl
275 Yoga Vasisht

...
308
2/5 Jair-nini, Vyasa on Salvation
309
275 Distinction of God and soul
Summary
310
CHAPTER X.
Vicrpmadittya
310
278 shivism
Conduct ar.d Food
,.
;;;
279 Markande and Shiva Puran as 312
..
Righteous works
Hair and beard
279 Mahaoharat
..
3] 2
2bO Origin of Hinduism
Sources of Honor
312
Hehaviour
,, Vishnuism
318
281
Puranaa
Foreign Travel
Sea Voyage
282 Shaktism
313
Two kinds of food
283 Putting on ashes
..
314
Shudra or lowfaste cooks
284 Worshippers of Vishn u ..
..
314
Usefulness of the cow ...
..
285 Story of Two Bigots
...,
j. 315
286 Popish Ignorance
Religious food
315
286 Chakrankit Vaishnavism
Eating together
315
288 Its Teachers
Inter-dining
315
]
*289 Shanker and
Summary
317
Ramanuja
CHAPTER XI.
Idolatry
317
Preface
290 Distinction between Jaina and
Refutation and Ad vocation of
Vaishnava Idolatry ...
817
Indian Religions
291 Pious Frauds
...
315
292 Plea for Idolatry
Emperors of the whole worlH
...
318
Fire arms in Sanscrit
292 Muttering of God s name
318
Cradle of civilisation ...
293 Image of Incarnation ...
319
Professor Max Muller, ... *
293 Omnipresent God in an
Image... 319
Dara Shikoh
293 Inefficary of Faith
320
Dr, Goldstucker
293 Falsity of Invocation
320
Great War or. Mahubharat
294 Monotheism in Veda
V^ A
321
Indian Popes
295 Spiritual worship in
Upanishat 321
295 No Idolatry in Vedas
European Popes
... g21
Causes of decay
...
296 Two kinds of actions
... 822
Wain Marg
297 Arguments against idolatry
... 323
Orgies
297 Worship of 5 Gods
... 324
298 Great .men s Images
Worship of Warn Marg o
... 335
Cow, Horse and Human
MIRACLES AND SACRED PLACES.
Sacrifices
299 Benares
...
325
Not sanctioned by Vedas
300 Gaya
...
;;.
326
Buddhists
300 Calcutta
327
Charvaka or Materialism
,301 Jagan Nath Puri
...
327
Jainism
301 Inter-dining
...
328
301 Rameshwara
Origin of Idolatry
......
328
Lord Shankara
301 Deccan
..;
...
329
302 Dwarka
Triumph of Vedic Religion
...
329
302 Somanath
Spread of Vedic Religion
...
329
Shankar s Followers
303 Nirsi s cheque
330
Vedant
303 Jwala Mukhi and
330
Hjnglaj
304 Amritsar
Adhyaropa or Adhyasa
...
...
Mystery or Upadhi
305 Hardwar
Chidabhasa
306 Vindhya Goddess
332
Distinctness of soul
307 Mathura
333
New Vedant
08 Modernity of Idolatry v
383
Nishchal Das
SOS Sanctity of Places
...
334
.
Moral consequences
."
CONTENTS.
Till
Guru 335 Its dogma

Puranas
...... 336 Ram Charan
...
...
337 KurhaPanth
Falsehood of Puranas ...
...
......
338 Gosainism
Creation in Shiva Purana
339 Its origin
Bhagwat
Markande Puran... 340 Bullabha charya
...... 340 Sankalpa or offering
Origin of Bhagwat
...... 341 Ballabha s imposture
Hoar Incarnation
341 Path of Health
Lion
...
Giantess Putana ......... 342 The Lady
......... 342 Serving the Gosains
Ajamel
343 Sale of milk forbidden
Surnern
343 Swami Narayanism
Author of Bhagwat
...... 343 Story of Nose-cuts
Krishna .def ended
...... 344 Frauds of Swami Narayanists...
12 Genitals of Light
Puranaa for jShudrai ...... 344 Madhavism
3i4 Lingankitism
All to study the Vedas
.........
...
...... 344 Brtahmj Samaj and Prarthana
Astrology
344
.........
Origin oi Priests power
Samaj
345 Caste
Kuvera, god of riches ...
...
Garurha Purana
...... 346 Blunders of Brahmoism
Shraddha or food to manes
$47 Infinite Progress
......
......
Story of Peasant s cow ...... 347 A^vicerto Brahmoes
349 Bird s eye view of all religions
Undeserving
...
......... 34$ Assemblage of Religions
Deserving
...
350 Religion znd Jrreligion
Fast Days
351 Pious Frauds
......
Harlot in heaven
RILIQIOUS SECTS.
...
...
Almight of money
Loit Books of Vedas
.......
...... 352 Unity of Religion
353 10 Orders of friars
All Vedas in Vyasa s time
......
353 Monkish tricks
Loit Branches not Vedas
......
353 Geneology of kings
......
Idolatry disgraces Rama
354 Lunar line
Warn marg initiation
.........
ceremonies
...
354 Solar line
......
n
.........
Sects and Mysteries of WamMarg 355 Summary.
......
CHAPTER XII
355
Shivism
Its sects
356 Preface
.........
366 Historical note
Vishnuism
357 Examination of Atheism
...
Story of Robber Parikal
..
Its sects
...... 857 Charvakism or Materialism ...
358 Gro ss Blunders
.....
Story of crow s excrement
358 Animal sacrifices
Khaki ascetics ..
......
Pandit and Khaki, dialogue
358 Flesh-eating
...
...
St. Kabir s religion
...... 361 Kinds of Charvak or materialiim
St. Kabir s life ......... 361 Buddhism
.........
St. Nanak i religion
3d 4 Kinds of Buddhists ......
Sects of Sikhism
362 Their refutation
......
Guru Govind Singh
...... 363 5 Soandhaa
......
......
Bibliolatry in Sikhism ...... 863 Worship of senses
...
Daduiim
...
...... 364 DoctriniB of Buddhism
Bam sanehiiim ......... 364 4 Sects of Buddhists ......
...
364 Buddhism and Jaimim
Service of the teacher or
Author
of
........
364
365
365
366
366
317
367
3G8
369
570
871
371
372
372
374
375
375
...........
........
............
.......
........
376
376
377
379
380
380
382
383
383
334
385
386
387
389
389
390
391
396
397
398
398
399
400
401
402
403
403
404
405
405
407
407
401
CONTENTS.
7 Propositions
Jainism
Ainarkosh
Proofs of God
Eternal God
445
447
Butterflies of 4 leagues ..
448
Seats of Jain Gods
449
...
...
... 449
Summary
Priority of Jainism to Buddhism 451
Dialogue between Theist and
413
CHAPTER XIII.
Atheist
417 Preface
Science of Jainism
452
OLD TEOTAMENT.
417
Chronology
418 Christianity
453
Zoology
...
454
,.. 419 Creation of light
Geography
420 Creation of Adam
Beliefs of Jainis
445
Mind and matter
420 Forbidden fruit
456
421 Can and Abel
Soul s depravity
457
422 Noah
Intrinsic activity of Soul
45*
*
42.2 Tower of Babel
.*
459
Religion of Jainis
423 Abraham
Praise of Jainis
459
Prohibitive acts
424 Circumcision
459
Jain Tenderness
424 Anthropomorphism
459
Means of Salvation
424 God eats flosh
460
5 Vows of Jainis
424 Lot s incest
460
Blunders of Jainism
425 Hagar, Abraham s concubine ... 461
Exclusiveness
425 Human sacrifice
461
Sinfulness of other faiths
426 Burial
461
Selfishness
...
426 Abraham s God ...
...
..,
462
No good to others
427 Ismael
*...^
463
of
Jainism
427 Litholatry
Superiority
63
429 Idolatry
Worship of Jina
463
Chief Doctrines
429 Wrestling match
464
Self praise
429 Moses
464
Prohibition of Trade
480 Miracles
...
465
431 Parting of sea
Prejudice
465
J
Salvation by faith
451 Jealous God
465
Book of Belief
432 Sabbath
466
Bliss of Jainism
...o
432 Back of God
...
m
467
432 Sin offering
Worship of Jina s image
468
483 Priests Frauds ...
Idolatry in Jainism
\\
469
Detail of Bifcnal
433 God wants a house
46$,
Jainism tte author of idolatry.. 434 Book of Job
470
Creed of Jainism
434
KEVVTFSTAMENT.
435 Birth of Jesus Chribt
Meaning of the creed verse
471
Salvation of Jainism
436 Miracles
479
Jain Absurdities
437 Exorcism
472
Forgiveness of kins
Sin of cookery
47S
Miracle of LoaYes
^
Sin of Horticulture
474
...
Messiah
475
438
Qualifications of Holiness
Christ curgea a
fig tree
476
442
Dry Vegetables
Betiajal of Christ
477
Boiled water
442
Humanity of Christ,
478
Mouth covering
444 Arrest of Chmt
479
34 Jain Saviours
44
4
Crucifixion of Chriit]
4SO
Miiaoles
444 Resurrection
481
Saint i prostitute
44* Trinity
384
...
...
409
410
411
412
413
Astronomy of Jainii
Rock of Salvation
]"
"
. . .
CONTENTS.
Mansions in heaven...
peals
opens the
Lamb
Elects
Idolatry
Bottomless Pit
Horses in heaven
of
Temple
Woman
War in
God
heaven
in
in labor
heaven
Temple in heaven
Christ s Marriage
483
484
485
4S5
486
486
486
487
489
190
City in heaven
491
491
Benv;n
Works
Summary
XIV.
Treface
Religion of Moslems...
Bight way
Alkoran
Fezi Koran
God teaches Adam

Warship of Adam
Satan deceives
...
...
Adam
Infidels
Temple
of
Mecca
...
Praying Side)
Women &
Fast
...
Mercy essness
Sun sets in mud...
...
...
-517
...
...
...
...
...
Immaculate conception
...
...
God tempts
...
...
to sin
God
God arbitrary Will

Prbise of Islam
Mary
God s stratagems
St
...
...
...
...
...
...
...
Mahonfbd marries Zeinab
...
st
License
widows
marry
...
r.oo
Resurrection
500
Winn and women
...
not
to
...
&
Satan
Heaven
of Stars
58 Scattering
Koran
Original
509 Descent of Koran
...
510 Conclusion
511 Islam in Veda
512 Allopanishat
War
512
against Idolatry
Special Providence. ...
Summary
513 Author
513 Index..
Beliefs
..
...
...
518
518
519
519
519
519
520
520
521
522
523
523
523
524
524
524
525
525
re
....
...
..
501 Injustice
501 Bate to Proselytes
Koran contradicts Bible
5
Sight of Gol
Allotment of Plunder
Cnôentade
...
...
...
51.7
of
5U7 Flaying
...
Belief in Apostles
Belief in Mahomed ..,
Kul Infidels
God s associates %...
...
...
"3
Forbidden Flesh
Parley between God
Kaaba
514
515
515
517
517
...
...
*
...
508 Massacre
504 Life in Paradiso...
...
505 War
505 War against Infidels ...
501; 8
Angels bear God s throne
506 7 Heavens
Crescentade
to
Salvation
Evidence of organs
493 Ptftsing of mountains
41)1 Murder forgiven
494 Noah lived 1*50 years
195 Second creation
r>uo
Forgiveness
Modes Miracles
Praying Side
Loan
Eternal Hell
499 Prophet
499 Prophet
Covenant
....
...
...
partiality
Idolatry of
198
Good Works
IDC Wonders of Koran

497 Allah fiot
omnipresent
497
Prophet s wives
497
fi
Keblah
Paradise
God
Mountains steady tha earth
CHAPTER
Kaaba
God
Police of
...
Prophets of Nations
Injustice and Inconsistency
Books deeds
...
...
187
Miracle of camol
...
..
Christ s wife
513
513
Troops of angels
...
526
52/
527
529
.295
...
...
...
...
...
...
...
...
...
...
...
...
...
...
...
530
530
531
532
533
533
534
535
536
536
537
537
538
538
539
541
548
--
INTRODUCTION
a learned person row* to aw thai all
is convinced of the Onencua of life- an
self, he
Veda.
Yajur
When
Ing?iorancc diversifies and knowledge
MONOTHEISM
The primary doctrine of
(,
half u
century ago
<
/Art///,
the
The people, tho
like
one
sorrow.
Vl-:t
the
<>,
art
Nature.
i<niji
IN
"
Imt.
say repeated texts,
the Universe, whose, work is the I
truth,"
ABOUT
deplorable.
lures
yarn and
od.
"There
-u:
Spirit,
Eiplim.stune.
state
religious
well
of
the
is
in
Lord of
the Hindus was
the
worldly point of
view, were very wretched as farîs the right knowledge of religion was
concerned. They were sunk in gross idolatry acd content with the
per
formances of externaliam as the evident :-.ign;
trues
Elaborate
religion.
and cumbrous ceremonial at temples and
,id
expense of long
.-(led as the
pilgrimages to sacred shrines and streams v
highest
Hot h pri sts and
aspiration of the religious Ajpious mind.
people were in
the dark as to what the scriptures contained.
Their false translations
JI jW
l un
supported the prevalent practice of religion.
could such a
<
state last
?
*
missionaries, whose learned works were included in the

mission and state schools, e.\
the weaknesses of the
Hindu
faith, and set theirs own in brilluut colours before the
popular
amazed andgapinu Hindu youths, whose ig,
of their ancestral faith
gave them no option but to embraoo the Christian religion either secretly
or openly.
Their sordid pric sts sometimes jui.ua the Christian church
from worldly considerations und then betrayed
hidden uglinesses of
of tho scriptures of their own manufacture.
Excvpt those whose object was
to make money and, live the lift) of the SL-,
s manifest in the
agri
cultural and commercial people, all the thinking
portion of the Hindu
community was inclined to tho simple and appuivntly rational teachings
of tho missionaries.
Had this state continued linger, the
of
Christian
curriculum of
IIQ>
catastrophe
conversion to Christianity would have been tremendous and
appalling.
But it was not so fated.
From the ancient forest and weird fastness of the venerable

iiiinalayas
was heard a clarion voice of a broad-chested h..ly .sou of India,
calling on
all that had ear to hear to halt before
farther on their wrong
proi
course
think what they were after. It \v ;s no other than tho thunder
to^
voice of Swami Dayauau ^Sar. swati, who h ,d mistered the Vedas inde
pendently of the spurious commentaries, and who had gone through three
thousand ancient books to rnsike sure
his Huns:) of tho Vedas.
His
chaste and ascetic life and profound and
,1
knowledge soon succeeded
in showing the falsity of the
.n which had no
popular Hindu roll
support
in the Vedas, the
supreme authority on rol 1^0;; and in demolishing the
Christian missionaries and Mahomedan p
a few representative
discussions held in different parts of the count y.
People advanced in
education w tn naturally attracted to him as he
spoke from authority and
L>-
<f
K.gi<
i t
INTRODUCTION,
sacred and philosophical lore of
thug saved the Hindu people from religious and
national effacement. Truly observes Dr A. J. Davis, Seer and Clairvoyant,
Ploughkeepsie, America, regarding his work
To restore primitive Aryan religion to its first pure state was the
burnt
fire in the furnace culled "Arya Simaj," which started and
brightly in the bosom of that inspired son of God in India, Dayanarida
Saraswati. From him the fire of inspiration was transferred to many
Hindoos and
noble inflaming souls in the land of Eastern dreams
Moslems run together to extinguish the* consuming fire, which was
flaming on all sides with a fierceness thatx was never dreamt of by the
first kindler Dayananda.
And Christians, too, whose altar fires and
sacred candles were orginally lighted in the dreamy East, joined Moslems
and Hindoos in their efforts to extinguish the NEW LIGHT OF ASIA, But
the heavenly fire increased and propagated itself."
commanded extensive acquaintance with

Indian antiquity.
Ho
"
The perusal of his works, and especkilly the one here presented to
the public in English, called the Satyarth Prakash, an epoch making book
in the religious world, revives the sinking heart of the Hindu, anciently
called the Arya, inspires him with appreciation of chastity or Brahmacharya
and zeal for Sanscrit learning, which contains the seed of his religion and
progress, and girdles his loins for honest. and manly exertion in the
struggle for existence tkreatenel by the inroads of political faiths.
Not only the Hindu is interested in Swâmi Dayanand Saraswati s
reformation, but the Mahomedan and the Chrietiay equally find food for
cogitation, as they, too, have been not fortunate in maintaining the
primal purity of their faiths. The pious frauds, the misinterpreted scrip
tures, and the idolatrous practices are found in rank abundance in their
faiths. The educated Mahomedan has been benefited bv S. D. S. s preach
He no longer believes in eternal
ing, tho he does not acknowledge it.
hell and the gift of 72 Jiouries or paradisial nymphs in salvation.
The
European Christian, *ho saved by Martin Luther, will get much aid in
last fetters of lurking papacy which impede* his progress
to universal brotherhood of the Vedas so ably explained by Swami
Dcayanand Saraswati, the Luther of India. Therefore whether a person
endorses the views of S, D. S. or not, he will be much benefited by read
breaking the
ing this worlc of
his.
Thus convinced
of the use
of the Satyarth Prakash, I thought to

but the question of right came in my way
However, hearing the cry from all sides of true Arya gentlemen, sincerely
devoted to the benevolent cause of the Divine Mission of the Vedas, lor
a translation of the Satyarth*Pr abash, which contains an able exposition
of the principles of Vedic religion from the
pen of our Swamiji, and
whose perusal alone can bring the strayed people buck to the path of
true virtue, I could not further suspend my energies from the cause bene
fiting the community of learned men all over the world. Therefore in 1886
or BO I translated a page or two with the Preface and sent it to Pt. Shyamaji Krishna Varma, M, A., then at Ajmere or Odeypore. He sent me
a very encouraging letter and advised me to finish it. The Pratinidhi
Sabha of the N. W. P. also supplied me with some ruling of the Go?t.,
which settled the question of the right of translation But the objec
tioo of tho Arya Samaj loaders in the Punjab to the translation which
translate
it
so early as 1885,
INTRODUCTION.
they thought might reduce the sale of its Hindi edition and thus icjur
the Vedic Press at Ajmere, which had already objected to my translation
of the Go-Karuna Nidhi, dissuaded me from proceeding further.
So I wrote on the IQth September 1891, when the translation was
given up from legal and other obstructions
:
great pity that, when impartial Europeans appreciate Vedic

is shown in Dr Divis
above testamony, taught in modern times
as
religion,
by our Swamiji, whose object was that the whole learned world should bene
fit
by it, we should throw legal obstacles, by prohibiting the translation
of the Satyartha Prnkasha, which is the mater-piece of our Swamiji, in the
progress of this Divine Light, in whose absence the world was deluged
with countless ugly forms of vice.
It is well known that the Satyartha Prakasha being in Hindi, a
language of Behar, Oude and the N. W. Provinces, cannot be read and
understood by the remaining nine^provinces of India, viz., Scinde, Derajat,
the Punjab excluding the centres of education, Bengal, Orissa, the Curwhen it, is confined to a por
uatic, the Koncan, Bombay, the Deccan
tion of India, it can not certainly be understood in the other countries of
Asia, Europe, Africa, America, Australia, and Oceania. To think that
the people of the world will condescend to learn Hindi to reach Vedic
religion given in the book," is to ignore all history and human nature
and to impede the spre.td o^ Vedic truth. Also, the knowledge of Hindi
does not assist in the interpretation of the Vedas, which can only be
understood by the stdy*of Panini and other Vedic accessories. But
an English translation of the book may carry it not only to the whole
India but to millions of people who speak English all over the world.
When the English have come to know our doctrines, they can easily
disseminate them in other European countries and thus in the rest of
the world. This hope of ours is strengthened by the fact, that the
Biblo does nob sitisfy the scientific mind of modern Europe.
Afterwards for the benefit of the English knowing public I brought
oat the most iTnportant parts of the Satyarth Prakash
two small volumes.
One of these contains the llth chapter wJiich refutes all the prevailing
It is a
with
religions of India,
as given at the end of the
Swami Dayanand Saraswati
life
and beliefs
Salyarth Prakash. It is entitled the S. D. S.

on Indian Religions. The other volume is called his exposition of the
Vedic Religion, containing the 7th, 8th, 9th and lOlh chapters, with
important Discussions held afi Benares, Jallandher, Lucknow, and
Thus these books are complete in themselves io give inform
Bareilly.
ation of 8. D. Saraswati s Reformation.
A desire for the translation of the whole book as it is, being still felt
some quarters, an English translation of the complete
in
Satyarth
Prakash is here presented *to the public, brought out under most
trying
circumstances, This translation is almost literal to furnish
pure materials
to some future European translator, who alone can
express our meaning
correctly in a European tongue. Hence, my awkward expressions, inelegant
style, barbarisms, solecisms and numerous typographical and other errors
will not deflect the reader s
thoughts from the pursuit of the subjectmatter of the book.
LAHORE
29th
May
1908, /
DURQA PRASAD.
INTRODUCTION,
INDIAN IDEAL
Swami Dayanand Saraswati
lt
Sunshine was he in the
And
READER
in the
midsummer
icinier day ;
coolness and shade."
"
men
all remind us,

our lives sublime,
departing leave behind us
Fooot-prints on the aand*s of time."
Lives of great
We may make
And
With
this view,
8, unt
Who
peruse,
Boother
Dayanand Swami
s life,
was Monotheistic Teacher

In this world with idols rife.
Swarni was a truly great man

Of enlightened modern time
He lêpt no distinction of clan,
Creed, and caste of any clime.
Truth he taught and truth he followed,

Giving up the worldly ease
Seed of Monotheism true he sowed,
Made men Nature s votaries,
;
All the vice, prejudices*

Vanities and wicked rites,
sin our mind entices,
Leave, he charged his proselytes.
Whereto
Day and night he worked
for our good,
Both with head and hand in life,

Boldly dread and despair withstood,
And o ercame in vulgars strife.
He combined
with lore and piety

Reason, moral courage, zeal,
Virtue, strength, the sense of duty,
And the love of general weal
INTRODUCTION
xv
He was
sure a good example

Of the ancieufc sages great,
And a model imitable
Let us, then, him imitate;
;
So that we may be as righteous,

Content, learned, just, and strong
Useful to our brethren make us
And save them from wrench of wrong,
;
Brothers; we learn from Dayanand

Sanscrit was our mother tongue,
Lord God gave the truth of Vedas
To our fathers when they sprung.
y
Vedic truth enjoins contentment,

Holiness, love, humbleness,
Labour, knowledge, self-denial,
Equal rights, and faithfulness.
T was the Aryan mode of training,

Which produced men learned,
strong,
Moral, sober, abstemious,

Active, social, hating wrong.
Scriptures sanction intermarriage
With the best folks of the earth,
Free trade, self-help, co-operation,

Venture, firm will, ease and mirth,
a
Let us heartily act on th advice,

He gg,ve for our betterment,
Wipe
all
And
quarrels of old folfy,

hence make new agreement,
DURGA PBASAD.
INTRODUCTION.
K A
L.
MONG
the many blessings a people receives from its great men the
most important one is that they serve 0s ideals to their countrymen.
And every nation has one or more ideals which guide the people in their
perilous path through earthly life. That ideal is of the greatest practical
value*, whicJi
is
little use, as its
in the native soil of a nation.

foreign ideal is of
actions are impractical from the change of local environ
reared
ments.
Hut it is often seen that a national ideal is apotheosized or exalted to

the dignity of a denri-god, a nr.ipfortuno, w hich defeats the purpose] oP its
No human being can imitate the Deity or a superhuman being,
utility.
for there is as much difference between the Deity and man as between
heaven and earth. This useless and repulsive exaltation is the outcome
of blind and slavish devotion.
ItTis on this account that nations fall,
although they have best ideals to copy them in their life.
Specially the Hindus are placed in this predicament. Their ideals
Parasaram*, Kama, Krishna, Vyasa, Shunkara, &c. are all deified by the
reverence of popular ignorance.
Kama, whose obedience of his
We
do not derive any benefit, say, from
father
s command, love for his brothers,

his
to
wife,
acting upon truth, ruling his people with justice for
fidelity
their own happiness, are sung to beguile the relaxing hours- oi a sultry
sommer! He was an incarnation of God and the human mind intuitively
he can not be copied in human life.

Therefore our life is conducted, not according to the standard given
us in Kama s life, but according to our whims and caprices, or the vicious
character of our low comrades. Hence to preclude the Recurrence of
this old error which is advantageous to an ambifious mind, as it converts
associated himself
it into a God, Swami D.iyan^nd Saraswati always
with the people and repudiated all insinuations to make him superior
So he is the best ideal for the Hindus
in any way to his fellow brethren.
As he was a man, and not a demi-god or a messenger
of modern time.
of God, or a vicegerant pope, ho can be copied by all of ug according to
our capacities. For instance, he studied Sanscrit first of all. He laid
He devoted his whole life and all his
stress on adult marriage.
A
infers that
great
-to the good of his country. If we try to

learning and
much better than what
become something of him, we shall leave the
which
should
be
the
life.
The life & preaching
of
found
our
end
it,
we have
of the great Swami to which the reader is here introduced, will effect a
in him for good, if read with the view of
irreat change
picking up the
powers
j>!
worl<,
good
&
not cavilling at supposed faults or otherwise as a mischievous man,
DURGA PRASAD.
Maharshl
Swami Dayanand Saraswati.

BORN
1824.
Taught Monotheism
of
DIED 1883.
Vedas
&
Practice
The Bombay Art Printing Works.
.f
Virtue.
THE
AUTOBIOGRAPHY
&
TRAVELS
OP
SWAMI DAYANAND SARASWATI.

Born
1824
Died
1813 A. C.
Parentage.
T was
Brahmin family of the Oudichya

the Rajah of Morwee, in the Produce
in a
caste in a
town belonging
of Kattiawar,
that in the
_,
now known as Dayanand Sarasyear of Samvat, 1881, (1824 A. C.) I,
first refrained from giving the names of
waii, was burn. If 1 have from the
of the town*n which my family resides, it is because
and
father
my
have been prevented from doing so by my duty. Had any of my
relatives heard again of me, they would have sought me out And then, once
more face to face with them, it would have become incumbent upon me
home. I would have to touch money again,* serve
to follow them
And thus the holy work of the
to their wants.
attend
and
them,
Keform, to which I have wedded my whole life, would have irretrievably
suffered through my forced withdrawal from it.
to
Education,
was hardlf five years of age when I began to study the Deranagari
the elders commenced
characters, and my ârerUs and all
training
me in the ways and practices of my caste and family; making me learn
by rote the long series of religious hymns, mantras, stanzas ,and com
Aud I was but eight when I was invested with the sacred
mentaries
Brahminical cord (triple thread), and taught Gayatri Sandhya with its
Yajur Veda S.mhita preceded by the study of the
practices, and
As
my family belonged to the Shiva sect, their greatest
RudradhyaJ
aim was to get me initiated into its religious mysteries; and thus I was
the uncouth piece of clay representing Shiva s
early taught to worship
Bub as there is a good deal
as
the
PaiiAHOfl
known
Ling<im.
emblem,
of fasting and various hardships connected with this worship, and I had
I
taking early meals, my mother, fearing for my health,

insisted
practicing of it. But my father sternly
daily
opposed
this question finally became a source of everlast
and
its necessity,
upon
between them. Meanwhile, I studied the Sanskrit gram
ing quarrels
heart and accompanied my father to the
mar, learned the Vedas by
and
His conerstion ran
places of Shiva worship.
shrines, temples,
the habit of
my
No Swami
or Sanyaai touches
t Jimlradhydya
is
money, or personlly transacts any monetary buainen.
a chapter about Rudra (a
name of
Shiva).
AUTOBIOGRAPHY.
VIGIL,
invariably upon one topic; the highest devotion and leverence must be
paid to Shiva, his worship being the most divine of all religions. It went
on thns till I hc.d reached my fourteenth year, when having learned by
heart the whole of the Yajur Veda Sanhita, parts of other Vedas, of the
Shabda Rupavali and the grammar, my studies were completed.
Vigil.
As my father
was a banking house and he held moreover the office

in
hereditary
my family of a Jamadar.t we were far from being poor,
and things, so far, had g
very pleasantly. Wherever there was a
Shiva Puran to be read and explained, there my father was sure to take
me along with him; ai.d finally, unmindfifl of my mother s re mon trances,
he imperatively demanded that I sl.ould begin practicing tPa?^îw:saPi/;y a.*
wfyen.the great day of gloom and fasting called Shivaiatret had
arrived, this day following on the 13:h of Vadya of Magh.t
my father
that
of
the
me to
commanded
protest
regardless
my strength might fail,
on that night into the sacred
fast, adding that 1 had to be initiated
legend, and participate in that night t long vigil in the temple of Shiva.
Accordingly, I followed him along with other young men, who accom
panied their parents. This vigil is divided into four parts, called paraharas consis ling of three hours
each,
iiaving completed my task,
namely, having sat up for the ficst two praharas till the hour of midnight,
I remarked that the Pujuris, or temple disêrvants, and some of the lay
devotees, after having left the inner temple, had fallen asleep outside.
Having been taught for years that by sleeping- on that particular night,
the worshipper lost all the good effect of his devotion, I tried to refrain
from drowsiness by bathing my eyes now and1 then with cold wafcer.
But my father was less fortunate. Unable to resist fatigue, he was the
first DO fall asleep, leaving me to watch alone.
s
>ne
Reflections on Idolatry.
Thoughts upon thoughts crowded upon me, and one question arose
I asked myself,
Is it possible,
after tie other in my disturbed mind.
that this semblance of man, the idol of a personal God that 1 see bestrid
ing his bull before me, and who, according to all religiouo accounts, walks
about, eats, sleeps, and drinks; who can hold a trident in his hand, beet
upon his dumroo (drum), and pronounce curses upon men, is it possible
that he C5|n be the Mahadeva, the Great Deity, the same that is invoked
as the Lord of Kailash, J the Supreme Being and the Divine hero of all
the stories we read of him in his I uranas (Scriptures) ? Unable to resist
such thoughts any longer, I awoke my father, abruptly asking him to
enlighten me to tell me whether this* hideous emblem of Shiva in the
temple was identical with the Mahadeva (Great God) of the Scriptures,
or something else. u Why do you ask it ? v sai d my father. u Because,
I answered, U I feel it impossible to reconcile the idea of an Omnipotent,
living God, with this idol, which allows thermice to run over its body,
and thus suffers its image to be polluted with* ut the slightest protest."
*
Then my father
J The
office of
Jama lar
of a Magistrate at the
*
Parthiwa Puja
emblem
same
is
"
me
that
this
stone representation
A mountain
answers to that of a town Revenue Collector, combining that
the ceremony connected with the worship of a lingam of clay
month
of
time.
of Shiva.
f The. eleventh
|
tried to explain to
of the Hindi year.
peak of the Himalaya,
where Shiva
heaven
is
believe^ to be
ituated.
the
3.
RENUNCIATION.
DECISION.
KaiUsh, having been consecrated by the holy Brahmins,

the God himself, and is worshipped as such;
adding that as Sniva cannot be perceived personally in this Kali-Yug
we hence have the idol in which the
the aye of mental darkness,
Muhadeva of Kailash is worshipped by his votaries; this kind of worship
is pleasing to the great Deity as much as if, instead of the emblem, he
were there himself. But the explanation fell short of satisfying me. 1
could not, yo.uvjf as I was, he p suspcting misinterpretation and sophistry
11 this.
in
Fotding fain \vuh hunger and t .itiûe, I begged to be allowed
to go homo.
My father consorted to it, and sbnt me away with a Sepoy,
But
only reiterating once more his command that I should not eat.
when, oiicj home* I hid tuld my mother of my hunger, she fed me with
sweetmeats, and I fell into a profound sleep.
the
Mahadeva
of
became, in consequence,
Decision.
In the morning, when my father returned and learned that I had

broken my fast, he felt very angry* He tried to impness me with the
but do what he could, I could not bring myself to
enormity of my sin
believe that that idol and Mahadeva were one and the same God, and
;
therefore, could not comperhend why 1 should be made to fast for and
I had, however, to coftceal my lack ot faith, and bring
worship the former
forward HS an excuse for abstaining f r
regular worship my ordinary
study, which really 1-ft me little or rathtr no time for any thinj; else.
In this I was strongly supported by my mother, and even by my uncle,
who pleaded my cause so^ well that my father ,,ad to yield at last and
allow me te devote my whole attention to my studies.
In consequence of
a
* ct
Nirukta"t "Purvaorimausa,"*
this, I extended them to
Nighantu,
>m
and o thdr
iShaslras, as well as to
"Karmakkud"
or the Ritual.
Renunciation.
There were besides myself in the family two younger sisters and two
brothers, the youngest of whom was born when I was already sixteen.
On o,e memorable night, as we were attending a nautch* festiral at the
house of a friend? a servant was despatched after us from home, with the
terrible news that, my sister, a girl of fourteen, had been just t*ken ill
with a mortal disoas
Wcrt withstand ing every medical assistance, my
It was
poor sister expired within Fbtir<7&tf&Wf after we had returned.
my first bereavement, and th^ shock my heart received was great.
While fr.ends and relatives were sobbing and lamenting afound me, I
stood like one petrified, and plunêgl in a profound reverie. It resulted
in a series of ;ong and sad me.dititi.ins upo
the instability of human life.
Not one of the beings that ever lived in this world could escape the cold
I thoujht
hind of dnath
I, too, m.iy be snatched away at anytime
and die. Whither, then, shall I turn tor an expedient to alleviate this
human misery, connected w?th our deathbed
where shall I find the
.
HSS ir.ince
an
m^ms
It was
attaining Mukiee, the final bliss ?
there and then, that I came to the determination that I must find it. cost
whatever it may, and thus sav myself from the untold miseries of the
dying moments of an unbeliever. The ultimate result of such meditations
of.
of
A Vedic vocabulary.
t Another treatise on the Vedic terminology.
*
One of the six systems of philosophy by Jaimiui,

explanatory of Vedic doctrines.
Siog ng and dancing by professional women,
About
h&if an hour.
AUTOBIOGRAPHY.
OBSTACLIB.
was to make rae violently break, and for ever, with the mummeries of
external mortification and penance?, and the more to appreciate the inward
efforts of the soul.
But I kept my determination secret, and allowed no
one to fathom my innermost thoughts. I was just eighteen then. Soon
after, an uncle, a very learned mnn and full of divine qualities,
one who
had shown for me the greatest tenderness, and whose favorite I had been
from my birth, expired also his de^th leaving mo in a state of utter
dejection, and with a still profounder conviction settled in my mind
that there was nothing worth living for or caring for in a
worldly life.
;
Obgtacles
>
Although
hid never allowed my parents to perceive what was the

mind, yet I had been imprudent enough to confess to
real state of ray

friends iiow repulsive seemed tj
me even the idea of a married life. This

and
my parents,
they immediately determine I that I
should be betrothed at once, and the n.arriage solemnity performed as
Soon as J should be twenty.
was reported
to
their intention, I did my utmost to thwart their

friends to intercede on my behalf, and they pleaded
my cause so earnestly with rny father that he promised to postpone
my betrothal till the end of that year. I then begran entreating
him to send me to Benare*, where I icigh f complete my knowledge of
Sanskrit grammar, and study astronomy and physics, until I hud attained
a full proficiency in these difficult sciences. But this time it was my
mother who violently opposed my wishes. She declared that I should
not go to Benares, as whatever I might feel inclined to study, couldbe
learned at home as well as abroad ; that I knew enough as it was, a.,d had
to be
married anyhow before the coming year ; as young people
through an excess of learning were apt to become tt.-o liberal and free
sometimes in their ideas. I had no better success in that matter with my
father.
For, on the contrary, no sooner had I reiterated the favour I
of
him, and asked that my betrothal should be postponed until
begged
I had returned from Benares a scholar, proficient in**rts and sciences,
than my mother declard that in such a case she w^>uld not consent even
to wait till the end of the year, but would see that my marriage was
celebrated immediately. Perceiving, at last, that my persistence only
made things worse, I desisted, and declared myself satisfied with being
allowed to pursue my studies at home, provided J was allowed to go to an
old friend, a learned pandit, who resided about six miles from our town
Thither then, with my parent s
in a village belonging to our Jamadaree
Having discovered
pains.
caused
my
sanction, i proceeded, ana placing myself under his tuition, continued

Bat while there, I was again
for some time quitely with my study.
forced into a confession of the insurmountable aversion I had for marriage.
This went home again. I was summoned baok at once, and found upon
returning that everything had been prepared for my marriage ceremony.
I had entered upon my twenty-first year, and so had no more excuses to
I now fully realized that I would neither be allowed to pursue my
offer.
studies any longer, nor would my parents ever make themselves con
senting parties to my celibacy. It was when driven to the last extremity
that I resolved to place an eternal barrier between myself and marriage.
Flight.
On an
evening of the year Samvat 1903, without letting any one this
time into my confidence, I secretly leffc my home, as I hoped, for ever
SEVEFAMCI of FAMILY TIE.
HOLY OBDIB
first night in the vicinity of a village about eight miles from

had again
home-, I arose three houra before dawn, and before night
the
over
walked
public
had
avoiding
set in 1
thirty miles, carefully
have been
in which I might
and
localities,
thoroughfare, villages,
useful to me, as on the third day
These
Passing the
my
precautions ptoved
recognized.
after I had absconded, I learned from a government officer that a large
were diligently roving about
party of men, including many horsemen,
who had fled from his home.
of
town
the
from
man
in search of a youn
A party of beg
1 h&M;enr.d further on to meet with other adventures.
Brahmin* had kindly relieved me of all the money I had with me,
ging
and made ma part even with my gold and silver ornaments, rings,
the more I gave awr,y in
bracelets, and other jewels, on the plea that
benefit me in the after- life.
charities, the more my self-denial would
Thus, haviug parted with
all
had,
hastened on to the place of
of whom I had
much heard on my way from wanderipg Sanyasis and Bairagees (religious
with a
m^ndic^nts). He lived in the town of Sayale, where I met
Brahmachari who advised me to join at once their holy order, which I did.
residence of a learned scholar, a
man named Lala Bhagat,
Joining the Holy Order
After initiating
conferring upon me the name
Shuddha Chaitanya, he mde me exchange my c othes foT the dress
worn by them a reddish-yellow garment. From thence, ana in this
new attire, 1 proceeded to tlve small principality of Kouthagangad
situated near Ahmedabad, wh^re, to my misfortune, I met with a Bairagi,
a resident of a village in $ie vicinity of my native town, and who was
His astonishment was as great as my
well acquainted with my fami .y.
Having naturally enquired how I came to be there, and in
perplexity.
such an attire, and learned of my desire to travel and see the world, he
ridiculed my dress and blamed me for leaving my home for such an
In my embarrassments he succeeded in getting himself informed
object.
I told him of my desire
of my future intentions.
join in the Mella*
of Kartik, which w,as to be held that year at Siddhpore, and that I was
on my way to it. Having parted with him, I proceeded immediately to
that place, and took my abode in the temple of Mahadeva at Neelkantha,
where Dandi Swami and other Brahmacharis already resided* For a
time, I enjoyed their society unmolested, visiting a number of learned
scholars and professors of
divinity who had come to the Mella, and
with
a
number
of
associating
holy men.
me
into his order an
<f
of
t>
Severance of family
tie.
Meanwhile, the Bairagi, whom I had met at Kouthagfcngad, had

proved treacherous. He had despatched a letter to my family, informing
them of my intentions and pointing to my whereabouts. In consequence
of this, my father had come down to Siddhpore with his Sepoys, traced
me step by step in the Mella, le**rtiiii something of me wherever I had
sat aiuong the learned pandits, and finally, one fine morning appeared
suddenly before rne. His wrath was terrible to behold. He reproached
me violently, accusing me of bringing an eternal disgrace upon his
family. No sooner had I met ^his glance though, knowing well that
there would be no use in trying To resist him, I suddenly made up my
mind how to act. Falling at his feet with joined hands, I entreated
him in supplicating tones to appease his anger. I h&d left the home
through bad advice,

*
Mella
is
said
felt
generally a religious gathering.
miserable,
and
was just
on the
AUTOBIOGRAPHY.
STUDY OF
point of returning home, when he had providentially arrived; and now

I was willing to follow him home again
Notwithstanding ruch humi
robe
into shreds, snatched at ny
he
fib
in
a
of
tore
my yellow
lity,
rage
wresting it violently from my hand, flung it far away;

pouring upon my head at the same time a volley of bitter reproaches
and going so far as to call me a matricide. Regardless of my promises
to follow him, he gave me in the charge ot his Sepoys, commanding
them to watch me night and day, and never leave me out of their sight,
tumba,,* and,
for a
moment.
Convertion to VeCant.
But my determination was as firm as his own. I was bent on my

of escaping.
I fouud
pufposfe and closely watched for my opportunity
the morning, and the Sepoy, whose
it on the same night. It was three in
turn it was to watch me, believing me asl ep fell asleep in his turn. All
was still; and so, softly rising and taking along with me a tumba full
of v?ater, I crept -out,
and must
h<ive
*uri
over a mile before
my
absence
On my way,
It espied a large tree, whose branches were

a
of
the
roof
pngoda; on it 1 e igerly climbed, and, hiding
overhanging
tlpck
its
foliage
upon the dome, awaited what fate had
myself among
saw through the
About 4 in thd morning, I heard
in store for me.
was
noticed.
an<i
after me, and making a

apertures of the dome, the Sepoys enquiring
well as outside the temple.
I held my
as
for
me
inside
search
diligent
breath and remained motionless, until, f nally believing they were on
the wrong track, my pursuers reluctantly retired.
Fearing a new
dome
thfe
whole
the
on
concealed
remained
d-iy, and it was
encounter, I
not till darkness had again s-.-t in that, Alighting, I fled in an opposite
More than ever I avoided the public thoroughfares, Asking
direction.
my way of people as rarely as I could, until 1 had again reached AhmedaThere I set led for some
bad, whence I at once proceeded to Baroda.
time ; and at Chetan Mnth (temple) I held several discourses with Hrahmanand and a number of Brahumcharis and Sanyasis upon the Vedrinta
It was Brahmanund and otner holy men who established to
philosophy.
thai Brahm, the Deity, was no other than my Own
satisfaction
entire
my
Jiv (Soul) and Rrahni,
a portion of Brahin
I
am
Brahm,
Self
my Eg
theDeity.be ing one and the same. Formerly, while studying Vedanta.
I had come to this opinion to a certain extent, but now the important
was solved, and I gained the certainty that I Was brahm-t
;
problem
Study
of Vedant,
At Baroda learning from a Benares woman that a meeting of the

reoaired
most learned sholars was to be held at a certain locality, 1
Paramhidanand
as
known
a
visit
at
thither
personage
ng
once;
fie and
scient
-n
various
discuss up
hansa, with whom I was peinitted to
were a
there
that
leaned
1
him
From
also,
metaphysical subjects.
resided at
who
ris
Brahmach
and
number of great Sanyasis
of
o that place
Chanoda Kanyali.
consequence of this, I repaired
last
tt
there
and
the
Nerbuddah,
on the banks of
sanctity
Mid such
initiated Yogis
met for the first time with real Difchtts,
and several other Brahmad.aris. After some
Childasluvma
as
Sanyfisis
discussion I was placed under the tuition of one Parn.anand Paramhaiis,
Totak
Vedautsm-," "Ary* Hamnide
and for several months studied
;
S:t<
"In
<T
"
to hold water.
dried gourd
gouru 10
of this
the second thought the Swami perceived the nb.nrdity of Vedant.
refutation
in
Nivttran
Dhwtnt
Vedant
a book, called
On
doctrine
and
wrote
OUDER OF SANYASIS.
VEDANT.
u Vedant
Paribhasha,"
time, as a
Brahma chari
ai
d other philosophical treatises.

During this
had to prepare my own meals, which proved a
my studies. To get rid of it, I therefore concluded

Fearing, more
possible into the 4th Ordor of the Sanyasis.*
on
account
of
under
own
to
known
be
name,
over,
my family s pride
my
and well aware that once received in this ordor I was safe, I begged of a
behalf with a
Dekkani pandit, a friend of mine, to intercede on
the most learned among them, that I might be initiated into
Diksheet
He refused, however, point blank to initiate me, urg
that order at once.
great impediment to
to enter,
if
my
my extreme youth. But I did not despair Several months later,

two holy men. a Swami and a B?ahmachari, came from the Dekan, and
took up their abode iu a solitary, ruined building in the midst of a
Profoundly
juugle, near Chnnoda and about two miles distant from us.
versed in the Vedant philosophy, my friend the Dekkani pandit^ went
ing
taking me along with him. A metaphysical discussion fol

lowing brougiit them to recognize in each other Diksheets ot a vast
They informed us that ,they had arrived from
learning.
Shrungiree
and
Math," the
principal convent of Shankaracharya, in the south,
were on their way to Dwarka. To one of them Parnanand Saraswati,
to visit them,
"
got my Dekkani friend to recommend me particularly, and state, at

the same time, the object I was so desiro-is to attain and my difficulties.
He told him that I was a youmj Brahmachari, who was very desirous to
pursue his study in metaphysics uuimpeded; that I was quite free from
any vice or bad habits for whi-ch fact he vouchsafed; and that, therefore,
I
he believed me worthy of being accepted in ihis highest probationary

degree, and initiated into* tiie 4th order of the Sanyas-s; adding that
thus I mi^ht be materially helped to free myself from all worldly obliga
untrammelled in the course of my metaphysical
tions, and proceed
studies.
But this Swami also declined at first. I was too young, he
said.
Besides, he was himself a Maharashtra, and so he advised ms
Swami. It was only when fervently urged

reminded him that Dokkani Sanyasis can initiate
even Gowdas, and that there cou d exist no such objection in my c ise as
I had been already accepted, and was one of the five Dravids, that he
consented. And on the third day following he consecrated me into the
order, delivering unto me a Dand t and naming mo D^yanand Saraswati.
By the ordt r of my iniuater though, and my proper desire. I Lad to lay
to appeal 10 a Gujrati
on by
friend, who
my
*Sanyas. There are different conditions and orders prescribed in the Shastras, (I)
firahmachari one who leads simply a life, of celibacy, maintaining himself by begging
while prosecuting his studies; (2) Grahattha one who leads a married but a virtnous
one who lives the life of a hermit; (4) San\as or Chaturihashrama
life
(3) Vanafrnstha
into -.vhich members of either of the.- other three
this is the highest of the foiu
may
enter, the necessary conditions for it being the renunciation of all worldly consideration.
the
are
four
different
of
succes
sine
this
life
stages
Following
(A) Kuteechaka; living
in a hut, or in a desolate place, aftd wearing a red -ochre coloured garment, carrying a
three-knotted bambo rod, and wearing the hair in the centre of the crown of the head,
having the sacred thread, and devoting oneself to the contemplation of Parabrahma\ (B)
Bahudaka -one who lives quite ap-trt form his family and the world, maintains himself
on alms collected at seren houses, and wears the same kind of reddish garment
(C)
the same as in the preceding case, excent the carrrving of only a one-knotted
IIan<.a
Paramhanâ
the
as
same
the
others
but
the
ascetic
wears
the
sacred
Jiamboo; (D)
thread, and his hair and beard are quite long. This is the highest of all these orders. A
Paramhansa who shows himself worthy, is on the very threshold of becoming a Diksheet.
;
f The three and se r en knotted b;unboo of ihe

after their initiation.
S nyasis given to them as a
sign"
of
power
AUTOBIOGRAPHY.
PURSUIT.
aside the emblematical bamboo

the Dan-d, renounciug it for a while, as
the ceremonial performances connected with it, would only interfere with
unimpeded progress of my studies.
Travels.
Pursuit of Yoga.
After the ceremony of initiation was over they
left us,
and proceeded
Dwarka. For some time I lived at Chanoda Kanyali as a simple

Sanyasi. But upon hearing that at Vyasash-am there lived a Swami
to
they called Yoganand, a man thoroughly versed in Yoga, to him I

addressed myself as an humble student, and began learning from him the
theory as well as some of the practical modes cf the science of Yoga (or
Yogp yidya}* When my preliminary tuition was completed, I proceeded
to Chhinour, as on the outskirts of this town livei Krishna Shastree, under
whose guidance I perf cted myself in the Sanskrit grammar, and returned
to Chanoda where I remained for some time longer.
Meeting there two
Yogis Jwalanaud Pooree and ^Shivanand Giree, I practiced Yoga with
them also, and we all three held together many a dissertation upon the
exalted science of Yoga until finally, by their advice, a month sifter their
departure, I went to meet them, in the temple of Doodheshwar, near
Ahmedabad, at which place they: had promised to me the final secrets and
modes of attaining Yoga Vidya. They kept their promise, and it is to
them that I am indebted for the acquirement of the practical portion of
Still later, it was divulged to me that there were
that great science.
more
and
learned Yogis than those I had hitherto met
far
many
higher
yet not the highest still who resided on the pâks of the rrourfain of
Aboo, in Rajputana. Thither then I travelled again, to visit such noted
places of sanctity as the Alvada Bhawdnee and others encountering, at
last, those whom I so eageily sought for, on the peak of BhawAnee Giree,
and learning from them various other systems and modes of Yoga. It
was in the year of Samvat 1911, that I first joined in the Kumbh Mella
whom
Hardwar, where/ so many sages and divine philosophers meet, often

So long as the Mella congregation of pilgrims
unperceived, tcgether.
at
1 kept practicing that science in the solitude of the jungle ef

and after the pilgrims had separated, I transferred myself to
;
Riahikesh, where, sometimes in the company of good and pure Yogis and
Sanyasis, ofiener alone 1 1 continued in the study and practice of Yoga.
lasted,
Chandee
Visit tolehri.
After
passing
certain
time in
solitude,
on the
Rishikesh, a
Brahmachari and two mountain ascetics joined me, and we all three went
so
The place was full of ascetics and Raj (Royal) pandits
to Tehri.
them
One
invited
of
their
of
called on account
preat learning.
me to come and have dinner with him at his house, Afc the
to his place, and both
appointed hour he sent a man to conduct m3 sa-fely
the
followed
the Brahmachari and myself
messenger. But what was
our dismay upon entering the house, to first see a Brahmin preparing
ard cutting meat, and then, proceeding further into the interior apart
ments, to find a large company of pandits seated with a pyramid of
The
animals before them
flesh, rump-steaks, and dressed-up heads of
master of the house cordially invited me in; but, with a few brief words
and not to disturb
begging them to proceed with their good work
to my own
returned
and
house
the
1
left
themselves on my account,
A few minutes later the beef eating pandit was at my side
!
quarters.
oi-
TRAVELS.
YOGA,
praying me to return, and trying to excuse himself by saying th*t it

I then
was on my account that the sumptuous viands hud been prepared
were
it was all
useless.
that
him
to
declared
They
carnivorous,
firmly
flesh-e;ing men, and myself a strict vegetarian, who ielt sickened at
If he would insist upon providing me with
the very sight of meat.
do
so
he
by sending me a few provisions of grain and
food,
might
Brahmachari would prepare for me. This he
which
my
vegetables
promised to do, and then, very much confused, retired.
!
Warn Marg
or Indian
BHCchan:lian>8m.
Staying at Tehri for some time, I inquired of the same pandit about
some books and learned treatis^ I wanted to get for my ins. ruction;
what books und ^manuscripts could be procui*d at that place, and where.
He mentioned some works on Sanskrit grammar, classics, lexicographies,
bo ks on astrology, and the Tntr<ift or ritualistics. Finding that the
latter were the only ones unknown to me, 1 asked him to procure the
same forme. Ther. upon the learned man brought to me several works
upon this subject. But no st.one? had 1 opened them, than my eye fell
upon such an amount of incredible obscenities, mistranslations, misinter
In
pretations of text, and absurdity, that I felt perfectly horrified
this Ritual, I found that incest was permitted with mothers, daughters,
and sisters (of the shoemaker s ca*te) as #ell as among he Pariahs of
the outicastes. -and worship WAS performed in a perfectly nude state.
Spirituous liquors, fish, and all kinds of animal food, and Mondra (ex
hibition of indecent images) w*re allowed, from Brahmin down to Mang.
And it was explicitly stated that all those five things of which the
name commences with tile nasal m, as for instance, Madya (intoxicating
(coition) were
liquor), Meen (fish), Mans (flesh), Moodra, and M*iithot>n
so many means for reaching muktee (salvatio
By actually reading the
whole contents of the Tantrax 1 fully assured myself ot the crift and
viciousness of the au h) s of this disgusting literature which is r^ garded
I left the place and went to
as RELIGIOUS
Shreenagar.
i
Vis
to Religious Places.
temple on Kedar Ghat, I used these

Taking up -fly
Tan ras as \\eap.ns against the local paidits, whenever there was an
opportunity for discussion. While there, I became acquainted with a
Sadhoo, named Ganga Giri, who by day never lett his mountain where
quarters at a
1
he resided in a jungle. Our acquaintance resulted in

friendship as I
soon learned h--w entirely worthy he WHS of respect.
While together,
we discussed Yoga, and other sacred, subjects, and through close
question
satisfied
ing and answering became
fully and mutually
that we
ware fit for each other. So attractive was his society for me, that I
It w*s only at the
stayed over two months with him.
expiration of
this time, and when autumn Vas setting in that I, w?th
my companions,
the Brahmachari and the two ascetics, left Kedar Ghat fur other
We visited Rudra PrayRg and other cities, until we reached the places.
shrine
of Agiista Muner*.
Further to the north, there is a mountain
peak
known as the Shivapooree (town of Shiv, where I spent the four months
of the cod season; when, finally parting from the Brahmachari and the
two ascetics, I proceeded back to Kedar this time lone and
unimpeded
in my intentions, and reached Gupta Kashee.
)
Search of Yogis Clairvoyants

I
stayed
Narayan
but a few days
shrine, visiting on
thete,
and went thence
my way Gowree Koond
to the
Triyugee
tank and the cave of
10
AUTOBIOGRAPHY.
PEIESTCKAFT.
a few days to Kedar, my favourite place

finally rested, a number of asce;ic Brahmin wor
shippers -called pa<id;i*, and the devotees of the Temple of Kedar of
the Jangam sect,
keeping me company until my previous companions,
I closely watched
the Brahmachari with his two ascetics, returned.
Bheemgoopha.
Returning
in
of residence, I there
and doings, and observed all that was going on with

a determined object of learniug all that was to be known about these
But once that my object was fulfilled, I felt a strong desire to
sects.
visit the surrounding mountains, witli their eternal ice and glaciers, in
quest of those true ascetics I h; d heard of, but as yet had never met
I was determined, come what migirt, to ascertain whether some
them,
But jhe tremendous
of them did or did not live there as rumoured.
difficulties of this mour.taious jourrey and the excessive cold forced me,
unhappilyi to first make inquiries uniony the hill tribes and learn what
Everywhere 1 encountered either a profound
they knew of such men.
the
subject or a ridicule us superstition, Having wan
ignorance upon
their ceremonies
dered
in
vain for about twenty d;.ys, disheartened 1 retraced
my
steps,
companions who had at first accompanied me,

me
two
left
days afrer we had started through dread of the
having
I then asce d d the Tunganath Peak,
cold.
There, I found a
great
a-nd hastened to descend the
offi i *ting priests,
temple full of idois
peak on the same day. Before me were two paths, one lending west
and the other south-west. 1 chose it random that which led towards the
jungle, and ascended it. Soon after, the path rled me into a dense jungle
with rugged rocusund dried-up waterless brooks. The path stopped
Seeing myself thus anest; d, 1 hf#d to make my choice
abruptly ih re
to either climb up still higher or descend.
Reflecting what a height
there was to the summit, t;.e tremendous difficulties of climbing that
rough and steep hill, and that ihe niu ht Would come before I could
ascend it. I concluded that to reach the summit that night was an im
With much difficulty, however, catching at the grass and
possibility.
the bashes, I succeed d in attaining the hig ier bank of the Nala (the
dry brook), and standing on a rosk, surveyed the environs. I saw roiha dense
ing but t rrnented hillocks, highland, and
ruthless jungle cover
Me
could
ihwhile
man
the sun was rapidly
no
wh^re
the
pas.-*.
whole,
ing
U.i kness wouLi soon set in, and then
descending towards the horiz
without water or any means for kind liny a fire, what would be my
as lonely as before,
my
;>nd
>n,
solitude of that jungle

position in the dreary
Temptation
of Priestciaft
By dint of tremendous exertions though, and after an acute suffer

hreds, wounded nsy whole
ing from thorns, wincti tore rny clothes to
the jungle, and at bist
to
c
man;
oss
I
and
lamed
ged
my leet,
body,
reched the foot of the hill and found myself on the highway. All WHS
darkn ss around and over me, and I had to pick my way at random,
to the ro;d.
Finally 1 reached a clusterof huts, and
trying only to keep
road It d to Okhee Math, 1 directed
that
that
the
from
people
learning
d the nig ;t tneiv. In the morning,
and
that
aids
to
lace,
pass
my steps
I returned to the Gupta, Kashee,
refreshed
and
rested
feeling sufficiently
whence I started the next day on my northward journey. But that
and soon agiin I repaired to Okhee Math,
journey attracted me,
under the pretext of ex mining that hermitage and observing the was
There 1 hud time to examine at leisure the
of its inmates.
of
>v
.1
living
dcings of that famous and
rioli
moiiiistin-y,
s-j
full
of pious
pretense
JOSHI
Years.
MATH
11
The high priest (or Chief Hermit), called

induce me to remain and live there with him,
becoming his disciple. He even held before me the prospect, which he
his lacs of rupees, his
thought quite dazzling, of inherit/ing some
splendour and power, and finally succeeding him in his Mnhantship or
kly answered him that had I ever craved any
supreme rank. 1
have secretly icf t the house of my
such riches or glory, I would n
father, which was not less sumptuous or attractive than his monastery
with all its riches. The object, which induced me to do away with all
tl
I find you neither strive for, nor
these worldly blessings, 1 ad<led,
Ho
then
t object for
the
knowledge
enquired what was
posses*
I answered,
the secret knowl
which I so strivtd. "That object,
edge, the Vioya, or true erudition of a genuine Yogi the Mioktee, which
he purity of one s soul, and certain attainments un
is reached only by
attainable without it; in the meanwhil^, the performance of all the dutie s
of man towards his fallow-men, and the elevation of humanity thereby."
The Mah.int remarked that it D was vi ry good, and asked me to
remain with him for some time at lo ;st. But I kept silent and returned
no reply: T had not yet found whi.t I sought. Rising on the following
and a show
Mah
nt)
asceticism.
of
tried
trd to
d<y
>t
of."
th<
"is
morning very early, I left this rich dwelling and went to Joshee Math.
Shustrees and
There, in the company of Dakshanee or Maharashtra
Sannyasis, the true ascetics o*f the 4th Order, I rested for a while.
Yo_>is_at
At Joshee Math
Joshi
Math (Onveni)
met many Yogis and lerned ascetics and, in a

series of discussions, Ifarnt mere about Yoya-Vidya, arid parting with
them, went to Badnnarayan. The learned Rawaljee was at that time the
and I lived with him a few days. We
chief priest of that tennle
held discussions upon tho Vedas, ana the "Darshanas." Having enquired
from him whether he knew of some genuine Yogi in the neighbourhood
1 learnt, to my grent regret, that there were nn
there at the time, but
that he had heard that, they were in the habit of visiting his temple at
Then I, resolved to make a thorough search fur them throughout
times.
the country and especially in the hills.
I
Fiu U-er
Ont morning
at
se;ir
h uf clairvoyants
I net out on
day-break,
my journey when, follow
of
I
at
the
the
foou
lasi
reached the bamts of tiie
mountains,
along
ing
Alaknanda river. 1 had no desire of crossing it, as I saw on its opposite
bank the large village called Mmi*.
Keeping, therefore, siill to the
foot of the hnls, I directed my steps towards tho jungle, following the
The hills and the r.wd iiself were thickly covered with HHOW
river course.
with
the
and,
greatest difficulty, I succeeded in reaching, that spot where
the Alaknanda is said to take its rise.
But once there, finding myself
surrounded by lotty hills o,^ all sides, and being * stranger in the Country,
my progress, from that moment, was greatly retarded. very soon, the
ro;;d ce*sed abruptly and I found no vestige f even a path.
was thus
1
at a loss what to do next, but 1 determined finally to cross the river and
;
I was poorly and thinly clad, and the cold was

enquire for my way.
became intolerable.
intense arid soon
Feeling hungry and thirsty,
1 tried to deceive my hunger by
swallowing a piece of ice, but found
no relief. I then began to ford the river, in some places it was very
not deeper than a cubit
but from eight to ten
deep, in others shallow
cubits wide.
The river-bed was covered with small and fragmentary
AUTOBIOGRAPHY.
12
Yooi.
which wounded and cut my naked feet to blood. Very luckily

benumb d them, and even large bleeding cracks lef c
me insensible lor a while. Slipping on the ice more than once, I lost
my footing and came nearly falling down and thus freezing to death
on the spot. For, should I have found myself prostrated ou the ice, I
realized that, benumbed *s I was all over, I would find it very difficult
to rise again. However, with great exertion, and after a terrible struggle,
the other bank.
Once thera more
I menaged to get sate enough on
dead than alive I hastened to denude the whole upper part of my body;
and, with all I had of clothes on me, to wrap my feet up to the knees
move I stood waiting for
and the.
exhausted, famished, unable
not
it
would
come. At }ast,
whence
and
knowing
help,
throwing
a last^loojc around me, I espied two hillrnen, who came up and having
bits of ice
the cold hud quite
to"
greeted
me
with their
"
"
Ka->hiuamba
viced
me
t->
follow
them
to their
home, where I would find food, Learning my trouble, they, moreover,

a very s. cred place; but I refused
Sadpat
promised to guide me to
walk.
not
could
I
tor
their offers,
Notwithstanding their pressing in
take courage
and follow
vitation I regained firm and would not
them as they wanted me; but, after telling them that I would rather
to them
The idea had struck me that I
die, refused even to listen
had better return and prosecute vny studies. The two man then left
me nd soon disappeared among the hil s. ^Having rested, I proceeded
on my way back. Stopping fur a few minutes at Basudhara, a sacred
bathing place, and passing by the neighbourhood of Man igrarn, I reached
U pun feeing
the Rawaljee
Badrinarayan at 8 o clock that evening
and his companions were much astonished and enquired where I hud
been uver since the eariv morning. I then sincerely related to them
That night, after having restored my
all tlmt had happened to me.
little food, 1 went to bed, but gett ng up early on the
a
with
strength
and set cut ou iny journey
following morn, 1 took leave of the R-twaljee
back to Rampur. That evening, 1 reached the home of a hermit, a
great ascetic, and pagsed the night at his place. That man had the
and I hade a long con
reputation of one of the greatest sages living,
versation with him uoon religious subjects
tyLore .fortified than ever
in my determination, I left him next morning, and after crossing hills,
forests pnd having descended the Chilkia ghattea, I arrived at last at
Rampur where I took up my quarters at the house of the celebrated
B imgiri, so famous for the holiness and purity of his life. I found
him a man of extraordinary habits, th ug i. He never slept, but used
con variations very loud sometimes
to pass whole nights in h
we heard a loud scream, then weep
himself.
with
Often,
apparently
was no one in his room with him. Extremely surprised,
ing, though there,
I questioned his disciples and
pupils and learnt from tneoi that
tall m^ wh*t it ine*nt.
such was his habit, though no one c
Seeking
an inr.erriew with him, I learnt soina tima after, what it really was;
and thus I was enabled to gat co ivincad that it was not true Yoga he
it.
It was not what
it he was only partially versed in
practiced, but th
"
"
"
"
m->,
>lding
>uii
sought
tor.
Books on Yoga and Science.
and thence to Droua Sagar, where

Leaving him
Thence
winter.
whole
the
ag dn to Sambal through Moradabad,
I passed
I found myself again on the
Muktashwar
Gurh
after
crossing
when,
banks of the Ganges. Besides other religious works, I had with me
I
went
to Kasipur,
PRACTICE o
IDOLATRY.
the
YOQA.
1C
"
8ibsanda,"
Hat-pradipika,"
"Yogn-Bij"
and
u Keberande
Some of thes,
used to study during my travels.
Sangflta,"
books treated on the Nari chakant, and Nari-chakars, (nervous system)
ions f the same, which I could never
giving very exhnustive descripi
doubt as to the correctness of these
me
made
which
and
finally
grasp,
works. 1 had been for some time trying to remove my doubts, but had
found as yet no opportunity. One d ty, I chanced to meet a corpse
There was the opportunity and it remained
floating down the river.
with me ;o satisfy myself as to the correctness of the statements
contained in the books about anatomy and man s inner organs.
Ridding
which I laid near by, and. taking off my clothes, I
myself of the books
rea. lutely entered the river and soon brought the dead body out and
1 then proceeded to cut it open with u large knife
laid it on the shore.
i took out and examined the kamal (the
in the best manner I could,
the ribs, and a portion of the
it from the navel to
heart) and cutting
and compared them with the
examined
I
and
head
neck,
carefully
did no tally at all, I tore the
books.
in
the
Finding
thejr
descriptions
From
to pieces and threw them into the river after the corpse.
that time gradually I came to the conclusion that with the exception of
the Vedas. Upanishads, Patanjali and bjankhya, all Other works upon
science and Yoga were falsa
Having lingered for some time on the
banks of the Ganges, I arrived next at Furrukabad when having passed
Sreenjeeram I was just entering Caw. .pur by the road east of the
cantonment, the Swmvat year~of 1912 (1855 A. C.) was completed.
which
>
bo<>ks
Practice of Yoga.
months, I visited many a place between

In the beginning of Bhadrapad, I arrived at
Mirzapur where I stopped for a month or so near the shrine of Vindiaand arriving nt Benares in the early part of Ashwin,
chal Asoolasjee
I took my quarters in the cave (at the confluence of the Buruna and
the Gauge*) which then belonged to Bhunanda Sr.raswati. There, 1
met with K*karam, Rîjaram and other Shastrees* but stopped there
my travels after what I sought for.
only twelve d*.*\ s and renewed
It was at the shrine of Durga-Koho in Chandalgurh, where I passed ten
days. I left off eating pice altogether, and living but on milk 1 gave
During the following
five
Cawnpur and Allahabad.

;
myself up entirely to the study of Yoga, which
practiced night and, day.
Frauds of Idolatry.
Unfortunately,! pot at this time into the habit of us ingbhang, a strong

narcotic leaf, and at times felt quite intoxicated with its effect.
Once
earne to a small village near
afti-r leaving the temple, I
Chandalcrurh
mine of former days.
where by chance I met an attendant of
On
other side of the village,
and at some distance from it stood a
the
Shivalaya, (a temple of Shiva) whither I proceeded to pass the night
under its walks. While there under the influence of bbang^ I fell \
frt^t asleep and dreamt that night a strange dream.
I thought
1^ saw
Mahadeo and his wife Parvati. They were conversing together and
the subject of their talk was myself.
Parvati was telling Mahadeo
that I ought to get married, but the god did not agree with her.
She pointed to the bhang. This dream annoyed me a good deal
when I awoke. It was raining and I took shelter in the verandah
chief entrance to
the temple, where stood the huge
opposite the
statue of the Bull-god Nandi
Placing my clothes and books on
14
AUTOBIOGRAPHY.
NERBUDDAH.
when suddenly hi ppeni- g to throw

back, I sat and meditated
a look inside the statue which was empty, I saw a, man concealed
ha mi towards him, and must have terrified
1 extended my
inside.
to his heels in
him, as, jumping out of his hiding place, he took
I
the
Then
inti)
the direction of the
statue in my
village.
crept
turn and slept there for the rest of the night. In the morning
an old woman came und worshipped the Bull-g
with myself -in
u
side.
Later
G-u
on, she returned with offerings of
(molasses)
and a pot of
Ddhi
(curd milk) which, making puja tome (whom
she evidently mistook for the got himself), she offered and desired
me to accept and eat. I did not disabuse her, but, being hungry,
ate it allJuThe curd being
very sour proved a good antidote for
the signs of
the* bh&n$ and dispelled
which relieved
intoxication,
its
>d
"
me
"
very much.
Foiests of Nerbuddah.
I continued my journey towards the hills and

After this adventure.
I never once asked
that place where the Nerbuddah taktes its rise.
my way, but went on travelling southward. Soon I found myself
in a desolate spot covered thickly with
jungles, with isolated huts
bushes
at irregular distances.
the
and
now
then
among
appearing
At one of such places I drank a little in ilk and proceeded onward.
But about half a rnile farther, I came* to a de-^d stop. The road
had abruptly disappeared and there remained but th3 choice of
narrow paths leading I knew not wber; I soon entered a dreary
jungle of wild plum trees and very thick*. and huge grass with no
by a huge
signs of any path in it, when suddenly I was fY.ced
black bear. The beast growled ferociously, und, rising on its .hind
to devour me.
I stood motiooltsa for
legs, opened wide its mouth
some time and then slowly raised my thin cane over him, and the
bear ran away terrified. So loud was its roaring, that the villa
ran to my assistance and soon
gers whom I had just left, hearing it,
appeared armed with large ^ticks and followed by their dogs. They
If ?_ proceeded any
tried hard to persuade me to retcrn with them.
the greatest perils

they said, I would have to eucuunte
the habitat of bears,
hills were
in those
which
jungles
I asked them
buffaloes, elephants, tigers and other ferociou? beasts.
not to feel anxious for my safety, for I was protected. I was
anxious to see the sources of the Nerbuddah and would not change
further,
in
the
my mind
were
for
useless,
thicker than
I
fear of
they
any
left
my own
Then seeing that their warnings

after
having made me accept a stick
self-defence
they said but which stick
peril.
me
for
"
immediately/ threw away.

Forest Life.
without stopping* until
it grew
On that day
quite dusk.
For many hours I had not perceived the slightest trace of human habitation
around me, no villages in the f;tr off, not even a solitary hut, or a human
But what my eyes met the most WHS a number of trees, twisted
bein^r.
and broken, which had been uprooted by the wild elephants, and, felled
in a dense ar d impene
by them to the ground, further on I found myself
trable jungle of plum trees and other prickly shrubs from whence, at first
However, partly crawling on the
I saw no means of extricating myself.
I conquered this new obstacle and
on
knees,
my
belly, partly creeping
after paying a heavy tribute wuh pieces of my clothes and even my own
I travelled
FOEEST LIFE.
15
SWAMI VIRJANAND.
It had grown quite dark

did not arrest my progress
ownwi rd, and I still proceeded, until I found myself entirely hemmed in
over with a dense vegeUiion, but
by lofty rocks and lulls thickly grown
with evident signs of being inhabited. Soon I perceived a few huts,
surrounded by heaps
ct-vdung, a flock of goats grazing on the
banks of a small stream of clear water i.nd a few we come lights
the walls.
of
Resolving to p&ss
glimmering between the crevices
next
the
till
further
no
and
morning, I took
the night there,
go
shelter at the foot of a large tree which overshadowed one of the
washed my bleed ;ng feet, my face and hands in the
huts.
skin, bleeding and exhaiisu

by that time, but oven this
got out of
it it
it.
impaled
<f
Having
when I was suddenly

stream, I had ,barely sat to tt-ll my prayers,
disturbed in my meditations by the loud sounds of a tom-tom. Shortly
women and children, followed
after, I saw a pr-ctssion of men,
huts and preparing
their cows and goats emerging from the
by
a stranger, they
night religious festival. Upon perceiving
came
man
and
an
all
enquiring from whence
gathering around me,
I told them I had come from Henares, and was on my
I had appealed.
wlm-h answer they all left me
pilgrimage to the Nerbudda sources, after
in about half hour, came one
But
on.
went
further
and
to my prayers
He
of their headmen accompanied by two hiilinen and sat by my side.
for
;>ld
came as a delegate
to invite
n.;e
to their huts.
But,
as before, I refused
He then ordered a lartre fire to be lit

(for they were idolaters).
near me and appointed two iron \o watch over my safety the whole night.
Learning that 1 used milk jor all food, the kind headmen asktd for my
nd brought if* back to me full of milk, of which
^kamandalu" (a bowl)
He then retired, leaving me under tue protec
I drank a little that night.
That night 1 soundly slept until dawn, when
tion of my two guaids.
I prepared myself for further
rising and having completed my devotions,
ends.
the
events."
T.)
autobiography
^Here
the offer
Swami Virjanand
He
I
;
then started for the plains, aud in J916 A. V. went to Mathura to

read and revise*his study with Swaini Virjanand, who was an acconiplishd
His Vedic knowledge was so great anl
ed Vedic scholar of bis times
he
saw
all
it
is
said,
knowledge centered in the Vedas. -t
perfect that,
was his firm belief that the Indian schools of philosophy and logic, sysl
terns of law and polity, moral and natural sciences can all be derived from
He Was thoroughly at home in the Ashtadhyayi, Panini s Vedic
them.
and Sanscrit grammar. Patajali st an ous c ,-mmeiitary on it, called the
Mahabhashya, voluminous as it is, was on Ins tip of tongue. Whatever

book he taught, he taught from his memory. Nature seems to have given
him an uncommon lot of this faculty in compensation for his want of sight.
The vulgar
opinion of the incompatibility of memory and understanding

His power of intellect was as con
met with radical refutation in him
siderable and extraordinary as his marvellous and astonishing retention
The interpretation of the holy Vedas after ancient sages of
of memory.
India, which encountered so much opposition from the representatives of
modern Sanscrit learning on account of its apparent novelty in the
persent oblivion of oldea times, traced its origin from the wonaerful
His strict and constant adherence
literary genius of this sightless saint.
to the sense of the Vedic precepts in practice made him discard the tol
It is said that happening to meet with the Saligrain,
eration of idolatry.
AUTOBIOGRAPHY.
an
idol
to
the
His DIATH.
worshipped by the Hindus, he threw it away into the street

astonishment
of
the
greao
spectators,
declaring that
the Saligram never meant that piece of stone. The profundity of his
learning prevented such an open disregard of popular superstition in the
cradle of idolatry from calling forth the resentment of the people.
The merit of his matchless mind was ever held in high estimation fey the
inhabitants of Mathura, who paid equal reverence to him with the
the
priests of paganism. Though averse to their present
practice,
His curriculum of
Brahmins sent their youths to him for instruction
studies consisted of Sanscrit books of remote antiquity.
The mediaeval
literature of Sanscrit, facinating and prevalent as it is, was not only exclu
ded from the course of instuction, but no pupil was to have its book by him
while "receiving education fron him. His penetration detected many
mistakes in epic, dramatic, ecclesiastic and neo-Vedantic writing. The
effiminate writing of Kilidas was rejected by him as void of sense and
The Sidd&nt Koumdi, the present popu ar grammar
full jf mistakes.
of Sanscrit, was repudiated as erroneous.
A long list of its blunders, Pt.
Yogal Kishore one of his pupils informed me, was one s nt to a very
famous Sanscrit scholar on his visit to Mathura through the pandit him
self with a request to see and to stop the spreading of tnern any longer.
The Acharya at first gave no heed to what Pandit Yogal Kishore, then a
But when next time thb same was again pressed upon,
boy, read to him.
he eximinedtue list and found that the Siddhnnt Koundi really contained
blunders or deviations from the proper idiont of Sanscrit, and consequently
was so much impressed by
it
give no help in rendering the Vedas
his learning, that the next day he wont to see t te* Swami with a present
of sweetmeat.
In the interview he expressed his inability to do any
thing towards it. The SwK ni, in his early life, lived some time at the
.
Hf>
court of the R*ja of Alwar ; but the luxury of court soon made him sick
of the company of aristocracy, and he retired to Mathnra for good and all.
There are several pupils of his, living at present. But our want of time
and acquaintance gives us no more information of the teacher of Swami
D;iyanand S irasvrati, who writes his name both in gratitude and in memory
Our
at the conclusion of each chapter of his commentary on the Vedas.
Swamiji once remarked at Prayag that, had the saint been living then, he
would haye done a world of good to the people at large, as he had the
whole circle of Indian knowledge at his fingers end, so to speak, which
circumstance, when known to the people, would have brought them at
once to their senses,

Hia Death,
was something very wonderful. He predicted

When
his death some days before, and was slightly sick fora short time.
he was to die, he told his attendant pupils to take him to his usual seat
He sat there against a bolster as he used to do when in
of teaching
When seated, he composed himself tor trance. But
the
structing
pupils.
shortly after a slight fall f his hand indicated to his anxiously watching
pupils that the spirit had passed away gently into the heaven. When the
news of his his death was heard by the people of Mathura, a great gloom
But they soon recovered as they found that
of sorrow was cast on them.
it was useless to lament for the departed spirit.
They made a grand
which was attended
for
funeral
of
his
for
the
corpse
conveyance
preparation
that
his vast learn
illustrated
The
occasion
well
of
thousands
people.
by
ing commanded the respect even of his enemies. Snch was the man with
whom our Swami went to read. When our Swami requested the sînt to
The event
of his death
PLANS OF REFORMATION.
YOGA.
17
teach him, he told hiin to drown all the modern books he had with him
the Jarnunu, on which Mathura is situated. This appeared to him a
But when he came to know that the saint meant it seriously
little odd;
and made it a sin* qua non, he obeyed him with alacrity to the letter, and
consigned his learned load to the dull and unconscious stream of the
Jamuna. He then commenced the Av/itadhyayi of Panini and the
Mahab/iashya. When he had finished these, he read other books after
After his
the manner of ancient sages as taught by Saint Virjanand.
course of study was over, he took leave of the saint who gave him his last
advice, which was pregnant with the good and greatness of India. It was
that he should in his life try hia best to revive the study of Panini and
Patanjali s commentary on it, called the Mahalhashya, which were the
key, as it were, flu the true interpretation of the Vedas. He was fully
confident that no sooner the true sense of the Vedas dawned uptm the
mind of the people, than they would cast off the slough of superstition and
ignorance, which hnrass and infest and corrode the heart of the Indian
world. Swami Dayanand himself k4 uew the importance of the saint s
golden advice. And none can doubt that no spiritual father was ever
in
obeyed more faithfully than Swami Virjanand by Dayanand Saraswati,

his whole life to carrying out the wishes of the saint and
sacrificed his cumfort fur the accomplishment of this noble object: for, it was
the panacea for all the present $vils of India. The advice contained the
seed of the Arya Samaj, which is explained elsewhere.
who devoted
S iccess in Yoga.
and other towns in Rajputan* and

<5eypore
North- West Provinces. At Agra he stayed for some years and used to
preach the Vedic religion to the people, who flocked round him to hear it.
At leisure he practised Yoga in the vicinity,^ It is said that he was so
expert in rivetting his attention and holding his respiration in the medita
tion of God, that he could pass into trance for so long as full 18 hours
It resulted ultimately in the extraordinary exaltation of hi? mental facul
Then he went to Hard war and there gave away in dims whatever he
ties.
had with bim, botks, clothes, and the like. He then wandered along the
banks of the Ganges between* Hardwar and Benares. At that time and
ever since he became the mirror of all the qualities of a Sannyasi, which
are mentioned in the Gita, /.e., the absence of pride, control .over the
Htv afterwards visited
senses, resignation of the self, perfection in

contemplation of God, and the like.
knowledge, constant reverence,
PLANS OF REFORMATION.
1.
In those
the pandits,
Preaching in Sanscrit.
days he preached only
who
in Sanscrit
His intention was that
are generally Sanscrit scholars,
might help him in
But when he saw that his
religion of the Vedas.
propagating the
preaching produced no result, he was unable to account for it. However, a
good pandit frankly told him that he was misinterpreted to the people by
the designing pandits in vernacular.
Accordingly he went from place to
place, holding discussions with the pandits, whose ignorance of the ancient
books, such as the Vedas and the like, rendered them quite incapable of
maintaining their ground. Although they were convinced of their error,
yet they still persisted in their old pernicious customs, and misled their
Uy clients. At last he gave up this course in despair.
AUTOBIOGRAPHY
18
OPINIONS
Establishing Schools.
2.
He
then thought of another plan. It was that through the agency

of the rich a few schools should be
opened in some towns for the* instruc
good and intelligent pupils, who might become missionaries to

the
preach
religion of the VedoS and introduce among the people the an
cient mode of study, as well as the right interpretation of the sacred Vedas.
Accordingly, four schools were established, viz., atFurruckabad, Mirzapur,
Cashgunj, Chhapurshwar, and the pandits on cO or 40 Rs a month were
engaged to impart instruction therein. The rich people were induced to
give food, clothing, and books gratis to the pupils. The object was that
when the pupils of these schools turned out able and proficient, they
might help to carry out tUe wishes of the Sago Yirjanand, viz. to interpret
the Vedas correctly, to exhort the people to study true Sanscrit books and
to give up the study of mischievous new ones, which have, as it were,
covered the whole land with mental darkness. He made rules for the
management of these schools and often himself inspected them, nay, he even
stopped a month or two at each place to show them his method of study, and
reeradicated the errors he noticed in them. But all this came to nothing, ? s
the pandits were too superstitious and bigoted to promise any kind of
improvement. Of these schools, none but that at Furruckabad exists at
tion
of
present.
3 Writing books.
The third plan he adopted was to make some books for circulation
among the people and to lecture before the, assembled people in different
towns on the old method of the interpretatipn of the Vedas and the true
the Rishees, so that the
meaning of the scriptures prevalent in the time
people might become alive to the degraded condition of their religion, and
with it of themselves, and might turn their attention to elevating their
fallen state.
With this view in mind, he visited great towns and lectured
before the people, who attended by thousands. A brief account here of his
visits to some of the large towns ot: India, it is hoped, will not meet with the
"of
disapproval of th^ reader, as
on the religion
it
will give
an idea of the effect of his lectuies
of the people.
Opinions of him.
The
Christian Intelligencer of March, 1870, thus describes his visit to

Benares
A HINDU REFORMER. The fame of the reformer who lately put
the whole city of Benares in commotion seems to have gone abroad.
Some
account, therefore, of him and his views and the public disputation held
with him, from one who was present at the disputation, and met and con
versed with the reformer several times before and after that event, will
perhaps be not uninteresting feo the readers of the Intelligencer.
:
The name of the reformer is Day an and Sarasvati Swami. He is a

native of some village in Gruzerac. He is a fine-looking man, large and well
His
proportioned, his face, especially, expressive of much intelligence.
outward appearance is that of a Sanyasi or religious beggar, almost en
tirely naked and besme ired with the sacred bhasma (ashes o? cow-dung).
He speaks Sanscrit fluently. He is a good reasoner and pretty fair in contro
versy, at least so far that he generally allows his opponent to state his
case without interruption but extremely authoritative in all his positions.
His case and mind is made up, and believing his acquaintance with the
Vedas to be superior to that of any of his adversaries, he will listen with
A kind Of contemptuous courtesy to anything that they may have to bring
;
19
DISCUSSION AT BENARES
OF HIM
forward, and often, specially in the case of inferior pandits, only answer
by an authoritative assertion of the contrary. He is well versed in the
Vedas. He devoted himself entirely to the study of the Vedas from his
eleventh year, and thus he is more practically conversant with them than
most, if not all, of the great pandits of Benares, who generally know them
At any rate, and this is the most remarkable
only second hand or even less.
feature distinguishing him from other pandits, he is an independent student
of the Vedas,
and free from the trammals of their traditional interpreta
The standard commentary o the famous Sayanacharya
is held of little
account by him. It can be no vender, therefore, that his Vedic studies,
conducted in that spirit, led him to the conviction, that almost the whole
tion.
of the (comparatively) modern Hinduism is in entire and

irreconcilable
contradiction with the Vedas.
Being an active character, he determined not to keep his conviction
to himself, but to impart it to his countrymen and to try to effect an en
reform of Hindu society.
Briefly, his object is to place Hindu society

the
into
same
state
as
it was when there existed none of the 18
exactly
Puranas, the sourca of modern Hinduism with its caste and idolatry, but
when one God only was adored, and the Vedas only were studied and the
He travels up and down the
sacrifice of the hma* only was performed?
banks of the Ganges, and stops h$re and there in the large towns to dissemi
nate his views, but, as far as I could ascertain, he seems to have met no
where with much success exceot in Furruckabad near Cawnpore, where
tire
indeed, if report is to be trusted,nis success has been complete. The Brahmins

of that place in a body ar^ sa*id to have declared for him and to have
cleared the temples of all idols.
It is certain that a very rich Mahajan
(banker) of that place has become a convert to his views, and has also
established a school where the reformed Hinduism is taught.
Discussion at Benares.
The date
Benares I do not know.

been in the beginning of October. I was then absentf
of his arrival in
It must have
I went to see
him after my return in November. I went to see him in company with,

the Prince of Bharatpore and .one or two pandits.
The excitement was
then at its height. The whole of the Brahmariic and educated popula
tion of Benares seemed to flock to him.
In the verandah of a small
house at the end of a large garden near the monkey-tank, he was holding
levees, daily from early in the morning till late in the evening, for a
continuous stream of people who came, eager to see and listen to, o
th
If does not appear, however, that
dispute with the novel reformer.
heads of the orthodox party or the pandits of the greatest repute ever
visited him, unless they did it
The intensity of tbe excitement
secretly.
at last induced the
of
Benares
in
with his court pandits
concert
Raja
and other men of influence, to take some notice of the reformer, and
to arrange a public
disputation between him and the orthodox party,
in order to allay the excitement
by a defeat of the reformer. But I
fear there was a determination from the
beginning that they would win
the day by any means whether foul or fair. The
disputation took place
on the 17th of November, in the
place where the reformer had taken
np his abode; it lasted from about 3 to 7 o clock P. M. The Raja him
self was present and
presided... The discussion commenced by Day an and
Pandit Taracharan, the Raja s court pandit, who had been
asking
appointed to defend the cause of orthodoxy, whether he admitted the
*
Burning medicinal drugs on the altar
for
tbeparid
cation 0f the
air.
20
AUTOBIOGRAPHY.
DISCUSSION,
as the authority.
When this had been agreed to, he requested
to produce passages from the Vedas sanctioning idolatry,
pashanadipujana (worship of stones, &c). Instead of doing this, Tara
charan for some time tried to substitute proofs from the Puranas. At
last Dayanand happening to say that he
only admitted the Manu Smriti,
Sharirak Sutras, &c., as authoritative, because founded on the Vedas,
Vedas
Taracharan
Vishudhanand, the great Yedantist, interfered, and quoting a Tedant

Sutra from the Sharirak Sutras asked Dayanand to show that it was
founded on the Vedas. After some hesitation Dayanand replied that
he could do this only after referring* to the Vedas, as he did not
remember the whole of them. Vishudhanand then tauntingly said if
he .could not do that, he should not set himself up as a teacher in Benares.
Dayanand replied that none of the pandits had the whole of the Vedas
in his momory.
Thereupon Vishudhanand and several others asserted
that they knew the whole of the Vedas by he^.rt. Then followed several
questions put by Dayanand to show that his opponents had asserted
more than they could justify. They could answer none of his questions.
At last some pandits took up the thread of the discussion again by
asking Dayanand whether the term pratima (likeness) and purti (fulness)
occurring in the Vedas did r.ot sanction idolatry. He answered that,
As none of his opponents ob
rightly interpreted, they did not do so.
jected to his interpretation, it is plain that they either perceived the
correctness of it, or were too little acquainted with the Vedas to venture
to contradict it.
Then Madhavacharya, a pandit of no repute, produced
two leavea of a Vedic MS, and, reading fe, passage * containing the
word Puranas," asked to what this term referred. Dayanand replied

was there simply an adjective, meaning u ancient," and not the .proper
name. Vishudhanand, challenging this interpretation, some discussion
"
it
followed as to its grammatical correctness; but, at last, all seemed to

acquiesce in it. Then Madhavacharya again produced two other leaves
of a Vedic MS. and read a passage t with this purport, that upon the
completion of a yajna, (sacrifice) the reading of the Puranas should be
heard on the 1 Oth day, and asked how the term a Puvanas" could be
there an adjective. Dayanand took the MS. in h is hands and began to
meditate what answer he should give. His opponents waited but two
minutes, ând as still no answer was forthcoming, they rose, jeering
and calling out that he was unable to answer and was defeated, and
went away. The answer, he afterwards published in his pamphlet.
As it (that passage) is out of a Brahmana of the Sanaa Veda, which
contains many modern additions, its value would aft3r all be not much
in the eyes of non-Hindus, and, I suspect, even of Dayanand
for,
he once admitted to me that the Brahmanas did contain modern
interpolated portions, and that any passage sanctioning idolatry was
to be considered as such, a spurious portion.
He went several times to BeRares that tbe pandits might have
no excuse left in preparing themselves for discussion with him.
Though he had refuted their present religion in public lectures, yet
they durst not confront him in defence of their creed. As it was a
custom with him always to give a notice to the people wherever he went,
inviting them to discuss with him to ascertain the true religion, it
fc
21
NOTICE TO PANDITS.
AT BENARES
be irrelevant to insert here a translation of his notice to

his
seventh arrival there in 1936 A.V.
Benares on
for
reticence of the Brahmins on so many splendid occasions
would not
the people
The
of
false system of
religion, proves, in the
and superstition of the
that
the
idolatry
general,
ignorant masses, which they so earnestly defend against the dictum
of their own sacred books, meet with no support in the Holy Veda,
The
the only book of universal religion, and the true Word of God.
notice runs as follows :
sifting the
mind
true from
the
people in
of
Notice to Pandits.
hereby notified to the public that Swami Dayanand Saraswati has come., down to Benares and put up in the garden of
Anand Bag, of Maharaja Vijaynagar near Mahomed Gunj. .He
professes Vedic religion and rejects all others that are against the spirit
He refutes the doctrines of the worship of images, the
of the Vedas.
power of remitting sins of a particular piece of land or water, the books
It
is
called the Brahm vaivartak and the like Puranas, spuriously ascribed to
Vyas*, the incarnation of God, the son of God aud his power of mediation
in behoof of his votaries and of procuring them salvation, the commission
of prophets to preach religion, the uplifting of mountains, the raising of
the dead, the splitting of the moon, the belief in the creation of the world
without a cause, the unbelief of God or atheism, the self-assumed title of
Brahma, the identity of soul and God, the telling on a rosary, the sandal
badge on the forehead, the? wearing of the chaplets of the berries of the
eleocarpus round the neck, Shivism, Vishnuism, Ganeshism, and the similar
forms of heathenism, which are all contrary to the nature of God, the
teaching of the Vedas, the laws of nature, the evidence of logic, the
judgment and. conduct of the righteous, the dictates of reason, and the
test of true knowledge.
Those pandits and gentlemen, who are proficient
in their scriptures and think the above statement to be untrue, may
discuss with
Dayanand Saraswati and, if possible, prove those doctrines

In discussions the Vedas and the books somposed from the
to be true.
time of Brahma down to that of Jaimini, such as Aitareya and Purvamimansa, which are in, harmony with the Vedas, and which are written by
the Rishees, will be regarded as authority for reference.
The audience of
guch meetings for religious disputation should be impartial, learned, and
free from prejudice.
Three writers will nota down the questions and
answers of disputants. These will be subscribed and confirmed by both
the parties at the end of
when each of them as the president of
debate^
the meeting shall
It will be a great
receive a copy of the writing.
shame if the pandits of Banares do not now exert themselves to distinguisu truth from falsehood, to accept the former and reject the latter and
not only this, but persuade others to do the same, so that all may enjoy
the blessings of knowledge and happinsss.
;
Moral,
The above notice
sufficiently proves that Swami Dayanand Saraswtti

zealously worked for the good of all the people, inasmuch as he tried to
eradicate their errors which are the root of pain and misery in the world.
He was as much a friend of the Christians and Mahomedans as of the Hindus,
and nobody was more anxious and desirous than himself of the purity of
their religion, of the
prosperity ot their sub-lunar career, and of the
He taught no sectarian religion beneficial
felicity of their spiritual life.
to a particular race of humankind
but he held out the universal religion
;
AUTOBIOGRAPHY
22
DISCUSSION
the economy of nature, the common

is based on
In his life he never rested and settled
creatures.
down in one place, but travelled thousands of miles to deliver the divine
message of the Vedas to all the children of the Lord, so that none might
the
of
mother
be
Vedas, which
of all
the
from
left unprofited
his labour
and learning,
Discussion at Calcutta.
In 1929 A.V. or 1872 A.C., Swami Dayanand Saraswati went

Calcutta. As usual, lectures were delivered by him. When his
But none
doctrines were known by the people, they were quite startled.
came to discuss with him, as the knowledge of the Vedas which he
preached was little to be found among the pandits. However, Pandit
Ttira Charan, a court pundit of the Maharajah of Benares, happening to
be theve,< expressed his desire to Rajah Jogendro Mohan Tagore, with
whom he was put up, to hold discussion with the Swamiji. But it is
strange to say that though the people tried to bring on the intended
debate, yet the pandit put it off from day to day, till they were tired
To waste no further time in the botheration of the
of his unreadiness.
for Hugli, where he lodged in the garden of
the
started
Swamiji
pandit,
Babu Brindaban Chandra Mandal. The rejpectable gentlemen of the place
arranged for a lecture. Pt Tara Charan was invited to say what he
But there also he disippointed thê people who began to entertain
liked.
an unfavorable opiniou of his learning. Upon this, Babu Brindabau
Chandra and other gentlemen again requested him to a debate, as the
Swamiji had showed in his lecturo shat their present faith was based
upon the ignorance of their true religion, the* Divine coicmandmenta
deliveaed to the sages at creation. The pandit consented and came with
After the ceremony of reception, he was
a number of his followers.
to
a
select
and
commence a discussion of it.
subject
requested
to
Pandit
prove the propriety of image worship.

you may do whatever you like. But as
Swamiji Very well
idolatry is opposed .to the teachings of the Vedas, I shall refute it.
Is the debate to be conducted according to the law s of argumenta
tion in calm and quiet way, or is it to end fn mer^ wrangling, paralogy,
I shall
war
or
of
tongue
S The debate shall be strictly conducted according to the rules of

reasoning laid down by Grotam, the famous founder of the Indian school
Mere caviling and hair-splitting do not become the erudition
of logic.
of pandits.
Quite so proper discussion

be
maintained.
only
;
in the logical sense of the
term should
N.B. It was agreed to by both the parties that the four Vedas
six schools of philosophy, six scriptures or helps to the Vedas, should be
recognized as the only authority in matters of dispute to the exclusion of
all
other books whatever.

trrasffcr
TO*
0-v
An
never stable
aphorism of Patanjali s says that the mind is
without the check of some material object. Hence a material or sensible
object is necessary in meditation, in other words, an image is required
in worship.
At
least, so is said
by Vyasa.
S
book
23
JMAGE-WOBSHIP
AT CALCUTTA
but what is found in hia

not an aphorism of Pa tan jail s
the
fickleness
of
Hence Vyasa in hia
check
mind.
can
any object
it
is,
is
commentary says the attention should be fixed ou the tip of the nose.
The wrong citation and incorrect reading indicatj your unacquaintance
with the philosophy of yogH. The very assertion contradicts itself. In
the beginning you said that it was Patanjuli s, and at the end you
ascribed it to Vyasa.
But it is to be met with in neither. Besides, if it
is of
Patunjali, it can not be at the, same time of Vyasa, and vice versa.
What,
is
seen
the
by
eye,
It follows, therefore, that, to
tion
impressed on or known by
known by the mind, the object
is
be
the
of
adora
musi be perceptible, a circumstance, which, consequently, establishes
the worship of imigas.
You agreed
at the outset ot* the discussion to refer for authority

other true books mentioned above.
^do you,
then, quote the authority of Vachaspati ? Also, just consider that as long
as man wakes, he sees all as material bnt when he dreams at night, he
sees no material things, i. e., the things of dream cease to be mate
rial.
Hence, according to your opinion, man should have no knowledge
of things in dream,
in plain words, he should have no dream at all.
to
the Vedas and
Why
t*.e
But
contrary to facts. Hence your argument falls to the ground.

You promised not to inûlê in useless controversy but this assertion
launched you upon the very ocean of interdiction. How can you
mainttin your cause by taking a stand on such an untenable ground? It
at bast tries to prove that the min
can be fixed on a corporeal object
But corporeal objects are trees, horses, stones, bricks, or the like.
only.
Which of these do you t ike for meditating on ? Images are not the only
corporeal objects, that you so much insist upon them.
this is
*rc*Tff
Your own
assertion proves
or corporeal things.
tlfe
worship of
images
for,
they are
material
Your repeating
the word thrice shows your poverty of Sanscrit

knowledge. How can you maintain the possibility of direct worship
in this lower world of Vishnu, the quadrumanus, who lives in the higher
region of paradise ? Also, how can an image or statue, made by an
artificer of stone, metal, or clay, be Vishnu himself ?
8.
P *w * s^r fq?T trrasrafff Sf trs^^T tfmft irwtafl

When he invokes the manes, he is glorified in heaven. This passage
proves the possibility of worship of a being living in distant quarters.

8 It has no conneotion With the subject under discussion for, it
Its purport is that an adept yogi, who has
does not relate to worship.
kinds
of
miraculous
powers, can go to any place he likes.
acquired eight
Thus, when he wants to go to the region- of the manes, he translates
himself there and enjoys the pleasures found therein.
Bub it does not
that
he
there
or
after
death
your
proposition,
support
goes
worships the
;
manes
in
this
world
P aw*?
ufrinsfQ
24
AUTOBIOGRAPHY.
The im*g3
CHUPRAH.
included in the material things, wh.ch are the objects

^Yoa should bear in mind that we do not cavil or trifle away
cur time, bub wish to discuss out the subject fairly.
is
of worship.
S Your
persistency in taking images for corporeal things from there

one
common
contradicts
being
quality of materiality in them both,
your former resolution, that you will not have lecourso to elench or
sophistry.
nsNRrr: srenfa:
Your
Sanscrit
is
wrong, and
under discussion as well.

,
in
P,
It
is
it
has no connection with the matter
It should be.
not necessary
that
all
the points or qualities should be found
an example.
S When did I call for complete similarity in all points of

Your assertion does nob bear you out.
to its proposition ?
and
the
assertion
are both absurd.
proof
r
All worship
is false
an example
Hence the
or deceitful.
You refute yourself. When you can not prove the

8 Hollo
worship of images OP idolatr/, you say that it is false. Hence, it is con
demned out of your own mouth.
!
Conclusion.
Thus Pandit Tara Charan himself oDnfessed that idolatry was false
or illusive.
But he alone is not to blam,? in this matter. The whole
community of pandits all over tae country believes so in the heart. The
dread of losing life long livelihood, which it derives irom the superstition
of the ignorant masses, keeps up the farce of idolatry among the Brahmins
who are men of learning though. Their flock is in dread of their anathemas
case of heretical opinions, while they are afraid of provoking the wrath of
ignorance. Thus both the leader and the led, though enlightened by the
beams of the Ve-dic dawn, continue consciously in the wrong path of
c
hypocrisy and fetichism.
.
Visit to
We
here
who saw^him
insert
the
Chuprah
account of his visit to Chuprah from a writer
personally.
of 1873, Swami Dayanand went to Chuprah,

He was received by Rai Sheogolam, a
a town in the province of Behar.
zemindar
of
the
This
wealthy
place.
gentleman, who had ever been a
zealous patron of such holy enterprises, gave a cordial welcome to the
sage, in spite of the Brahminical intrigues which usually accompanied his
He was lodged in a spacious hall well furnished with every
travels.
kind of accommodation. The love and respect which the honeyed words
of the Swami ji gained for him from his hogt, excited the bitter jealousy of
the Brahmins, and they quickly spread a rumour in the whole city that a
notice
powerful nastik (atheist) had encroached upon their dominions.
of his arrival and of his desire to discuss upon the Yedic ideas of God
and Puranic system of theology was given to the public.
Early in the summer
la the morning and evening men of every class and rank gathered from
every quarter of the city, They would stare at the graceful figure of the
Swamiji sitting in a silver chair upon a raised platform. They would be
charmed by the fluency of his speech and surprised at the pusillanimity of
their pandits, whom they so highly venerated as they poured forth their
LUCKNOW.
BBAHMINS.
25
eloquence at home. The pen is too weak to describe the command which
he exercised over the gazing multitude. He had a prominent forehead
His look was commanding and
indicative of exceptional mental powers.
full of fire, his manner of speaking was at once serious and dignified, and
arches
when his speech mounted the climax, his voice lesonnded in the ol
His brown coloured toga, girdled up nt ar above the
of the mansion.
one of the classic
chest; and hanging loosely down to the ankle, reminded
Instead of saoes he had wooden sandal* on. The
Rishes and Satyug.
air of gravity which his face excited, marked awe and terror in the minds
His fixed determination to achieve some higher end cast
of his opponents.
a melancholy grace upon his countenance. Thus he lived and thus he sat at
Chuprah.
of the Brahmins was no advantage to. th.em.
themselves into a band of begging friars, well
at least with their bludgeons such was
equipped, if not with arguments,
the hatred they bore him. They implored one day the mercy of Pandit Jagan
Nath, a popular priest of the ciiy, who would not graê the Sabha with
He refused them his assistance, stating that if he
his hallowed presence.
wenfc
there, he should be under the painful necessity of talking to a
nastik, when his religion forbade him from seeing his face, and for which
The band was then hopelessly
a severe penalty would be required of him.
to disperse without any result, when they got a piece of advice from the
mercy of the sage himself. The Swamiji, kind even unto his enemies^
showed them a way how it w&& possible that the adversary might avoid the
He said that a screen might
penalty so incurred and still argne with him
be hung before his face whose sight constituted a sin to the proud pandit.
Even this proposal was reluctantly received ; but caught in;o a dilemma he
was obliged to come. E/ery one was anxiously waiting for the pandit,
upon whom depended the fate of the day. The pandit at last came with
his pupils and a screen was actually hung between them.
Swamiji first
opened the proceedings by putting some Smriti questions to him in Sanskrit
The answer of the pandit Was full of gramin which he always spoke.
maticai mistake* and blunders about matters of facb, which the Swamiji
Having made a perfect
pointed out to the audience on every occasion.
fool of him, he harangued the whole assembly for four hours together
uninterruptedly. The friars clearly saw that they had lost the day
and that their names would be covered with eternal shame. They at
The Yedas are being blasphemed.
once abruptly gob up exclaiming,
They fled away, the more wicked^ of them threatening to stone the
Swamiji to death, if he met them on the highroad. He remained at
Chuprah for a fortnight, closely guarded by his kind host. One day
when he went to risit the local school, every class stood up to do him
honour. He then lft for Dinapore all safe and sound.
The numerical superiority
However, they so
m formed
<l
Visit to
Lucknow.
When the Swamiji was at Lucknow, he thus answered the following

questions of Lala Brij Lai, Rais of Jmcknow :
Q What are the Brahmanas, Kahstriyas, Vaishyas, and Shudras?
When were they so divided ? Who was it that classed them into four
castes
The
four classes are
made by
the nature of
For example, the teachers of the scienc? of

Brahmanas
the conductors of military
;
men
divinity
affairs,
s
occupation.
are en lied the
the Kshatriyas;
AUTOBIOGRAPHY.
26
QUESTIONS.
the traders in commodities, the Vaishayas; and
menial servants,
the
Shudras.
He is not a Brahmana, who follows the profession of arms, and so

forth with the rest.
Thus the classification of men into castes is based upon their callings,
and not, as is now regarded, upon birth. Hereditary castes, irrespective
of profession, have come into existence after the Great War.
Q Are not the Brahnianas born from God s mouth and the Kshatri,
yas from his arms ?
A The true meaning of the VediQ text, divested of the metaphor
which has given rise to such absurd notions is, that scientific men hold
thf same position in the society of God s creatures that the head does in
are the foremost of all men
the structure of the body, that is to say,
of their knowledge.
In like manner, the
excellence
the
of
virtue
by
>hey
classes
may be explained away.
It is the
Q-
do the Brahmanas wear the sacred thread ?

outward mark of the ir proficiency in knowledge
What kinds of works ought to be done ?
Virtuous acts alone ought to be done.
What are they?
They are veracity, beneficence, and the like acts of general good
Why
and welfare.
A
express
What
is
veracity
It is to tell the truth,

what is in the heart.
and never
The tongue
to tell lies.
c
should
What
do you think of idolatry ?

People should never worship images. The spread
of mental darkness is due to the prevalence of idolatry.
Q Huw can we contemplate God without an object or idol ?
A We should meditate upon God just in the same way as we think
or form notion ot pleasure and pain. So images are not required in con
Q
A
It
is
bad.
templation.
Q What should be done in regard

A The ceremony of tailing matins
to devotion ?
and respurs, and the practice

of truth nd beneficence should always be duly observed.
Q Shpuld we perform devotion thrice a day ?
A No. The morning and evening are the only times for devotion.
Q Are the repetition ot God s name and ritual formulae, and the
as done by the modern Brahmanas,
performance of a cumbrous ceremonial,
?
proper
A People should try to know God, and imitate him in their works.
ceremonials are of no use.
Repetitions and
Q Has God any form or colour ?
A God has neither form nor color. He it incorporeal and immense.
Whatever is seen in the world, describes his greatness. The universe
being made by him may be allegOricjlly regarded as a means to allay the
1
mentalthirst of his sight.
Q Why
(1)
is
God not
Were God
people would run up
seen in the world

to
make
him
his
appearance
to ask the gratification

arrangement of the world.
to
in
the world,
cf their desires
all
the
and
so
of the
confound the whole
(2) By means
elements the human body is composed of, the vision of God is impossible.
How can man see him who has created him ?
(8)
27
RAMLEELA
VEDAS.
can God be known when he is not seen ?

All these things, viz., men, animals, trees, &c., seen
Seen he is.
This way he is seen
the
of
earth, point out to their maker.
upon the face
ho can be distinguished as we discriminate
And
works.
his
through
pleasure and pain.
How
QIs
Brahma
He
A-
or
God
He
in all.
is
in all of us or not
known
is
to
us just the same
way
as
we
feet
pleasure and pain.

Q I s he uniform everywhere, or is he more or less in differen places ?
A He is everywhere alike, only that he exists in us in proportion
to the glory of the divine intelligence in our mind, i. e. knowledge.
Q What are the gods?
They are called gods who are learned and intelligent, i. *., -true
pandits.
Is
a sin to see the Ramleela or Rasleela
it
a thousand crimes.
In the same
Yes ;
equal
a form,
sinful
no
is
likeness
can
be
taken
without
for,
manner, idolatry
It is proper to tnke
but where there is no form, there can be no image.
or other kinds of pictures of persona to put them before us for
it
is
a sin,
to
photogra
>hs
But it is impropar to make pictures and images of

sight or remembrance.
God, and to take his lieknesses therefrom to his great distortion.
Q How
long has Sanscrit been in the world, and
good
why
is
called
it
Sanscrit
For example,
English Bee
is from eternity, it is pure and correct, it has no

in Persian Ms expressed or represented as Bay,
but B which does not contain

truly in Sanscrit.
The Vedas contain the praise of God.
ay or
either,
match.
and in
ee, is
only
his
own
r e presented
Has he written
praise
A As the parents instruct their children to serve their parents and

teachers and obey their orders, so God, by way of instruction, has given
as the Vedas.
,
God has neithen form nor body, how can he have a month
to pronounce the Veda ?
God inspired them into the hearts of the four sages, via., Agni,
Q_When
Vayu, Angira and Aditya.
It is clear that these sages
No.
whaterer.
How
They
are from
God
have written
them
for, the sages then
is it
not?
had no knowledge
God come
into their hearts to tell the Vedas ?

and
mercy
power he inspired that grea$ knowledge
As they were first at creation, they had no means of
gaining knowledge, so God inspired them with it, and thus it is God s
did
Out
of his
into their hearts.
knowledge.
one or are theremany souls ?

soul is one in its nature, but its entities are many.
Does the soul pass into other bodies and become great or small
As the water
Is the soul
The
the soul accommodate

of all are alike.
*
is
itself
color mixed, so does

according
to
the
size
of
body. But the souls
according
colored
Dramatic representation of the
stories of
to
Rama and
the
Krishna respectively,
AUTOBIOGRAPHY.
28
ALLAHABAD
Visit to Allahabad,
In the summer of 1878 Swami Dayanand Saraswati went to Allahabad

and stopped in a garden outside the city. A notice was sent to the in
habitants through the local Post Office to the effect that whoever wished
to hold discussion on any religious point, might go to him in the specified
hours. Among many other gentlemen and pandits, who went to see him,
the students and Sanscrit ProfoSôr, then Pandit Kashi Nath Shastri, of
the
Muir College were conspicuous.
A Christian Mahratta gentleman, named Nehemiah Neelkunth Ghoray,

brought the Rig Veda printed by Professor Max Muller to sbow that the
word Agni meant only fire there, and was not applicable to God. To him
the Swamiji replied that, if Professor Max Muller
sed that meaning
fclone in rendering the Vedic veises, it was no wouder
for, being a
staunch Christian, he was determined to spoil the sense of the Veda in
Order that the Indians might reject it in their ignorai ce and adopt the
Bible in its stead.
Hence, the partiality of the Professor destroyed hiu
;
authority.
Then
crude idea of God among the Christians before
to expose the
foolishly made their apostate brother their

to the Bibllical story of the Tower of
he
hinted
religious spokesman,
Babel, by which some western race of ancien*s attempted to scale the
heavens in the Christian mythology. At their boldness of plan the
Christian God took alarm. In the height of panic his self-defence con
founded the tongue of the builders of Brfjel, who, being made unable to
understand one another, gave up the workf and God was saved from the
the
Hindu Mahrattas who had
rude insult of men.
En passant the Christian God s dread of men, his own creation, is

who
unexplainable indeed. Certainly they must be very ignorant,
thought the apparent vault of sky to be of measurable height and there
human means. This shows that the Christian
fore approachable by
believe that God is not omnipresent; but c on the contrary, he is confined
to a certain locality, the whereabouts of which they cannot
exactly
tell us.
<
However, when the
Christian Mahratts, gav,9 no answer, his Hindu

brethren said something, and especially Kashi Nath Shastri insultingly
asked tfye Swamij for what purpose he made a great fuss all over the
He was told that the oandits had already made a great deal of
country.
humbug long before him, aud that their sense was clogged with stones, so
The Shastri then be
they could not understand the statement o( truth
i
and departed with
his friends.
the
asked,
Swamiji explained the meaning of the word
being
This
maleksh" as denoting the persons who spoke incorrect language.
some gentlemen confirmed by saying that Mr Bopp gave the
came
silent
On
41
signification
same meaning in his comparative grammar. The English word God, he

derived from Sanscrit
meaning hidden. After answering a few
more questions of the college students, who seemed to take great interest
in him, he told Pandit Jwala Prasad, now BA., the son of Kaja Jaya
Kishen Das, C. S. I., to read out to the audience the u S*ndhya" or the
Aryan book of common prayer, then perhaps in manusript.
"gwrh"
Afterwards, Moulvie Nizan-ud-din, now B. A., who always obtruded

his debating predilection, was asked by the Swamiji to tell what God was
But the learned Moulvie, instead of
in the opinion of the Mahonudans.
some Mahomedan authority, talked of the four attributes of God
quoting
ALLAHABAD.
DISCUSSION.
29
as explained in tho beginning of the first volume of Sir W. Hamilton s

The Swamiji took it for the Mahomedan belief. I regret
metaphysics.
to say, by the way, that his unacquaintance with the foreign languages of
India was always imposed upon, and so the ambiguous matter cf the
fashionable creeds escaped an examination by a religious philospher like

the Swkmiji.
When the learned Moulvie went to pray, the Swamiji icmarked that
the Mahoraedaiis broke the small idols of others, but preferred to worship
the gigantic idol of their own. This Mahomedan idol, to explain the
reference, is the Divine Black Stone htjur id aswad, richly enshrined in the
temple of Mecca, where tho Mahomedans annually resort to pay adora
Sucb a pilgrimage is u means of salva
tion from all p:i,rts of tlio world.
tion among the Moslems.
On the return from his prayers, the learned Moulvie as well as, some
of the Persianized and Anglicized Hindus mooted the subjeco ot the
transmigration of so uls. They maintained that the soul was born once,
so far as to persuade tie Swamiji
and, in the blindness of confidence, went
j
was a mistake of the ancients of
to abandon the doctrine, saying that it
India to believe in it, and that no civilized people would admit it in
But he gave cogent arguments in favor of it ; one of
moaern times
which was that of instinct, which, they said,,, was a quality or power given
by Grod to an animal to carry on work vc the outset in the world.
After a lonti speech on the transmigration of souls, he was told by
Pandit Jwala Prasad, B. A., that it was nearly b p. M., which was a high
time for his vespers. So he let t the hall ot assembly, and the people
dispersed.
>.
The next evening he delivered a lecture
at the hou* e of some

Bengalee
Nearly a thousand men flocked to hear it, He described the
ten qualities of virtue, which had no connection with the distinction of
caste, and which upheld its indestructibility against man s attacks of any
kind. He regretted at the wickedness of times which perpetuated the
custom of secluding women, who, consequently, could not take advantage
of public lectures to do away with their ignorance.
Among other things
he then mentioned was that Raja Nal used a car similar to the locomotive
engine when he took the king of Ayudhia to Damayantee s choice of hus
band.
Afterwards he started for Jabalpur, where also he delivered a
gentleman.
lecture.
Hii appearance and character,
His stature was nearly 6ft. high. His body was plump and somewhat
corpulent. He shaved all the hair.. A scarf formed his upper garment.
A sash passed round the waist, and between the legs. He sat on the folds
of a blanket.
It appeared from the long time he was engaged in con
versation that he used no stimulant drugs like other ascetics.
The colour
His eyes were of middle
of his body was light swarthy tending to fair.
size, calm and penetrating. Hie prefered to sit cross-legged upon the ground
The mouth was a little wide the voice sonorous pronunciation clear ac
centuation well marked, enunciation loud, distinct, and slow
the modulnition of tone very harmonious the delivery of speech fluent, eloquent, and
impressive the didactiye power highly persuasive reasoning convincing
arguments sound, concise, and logical; and judgments quick and decisive.
The recitation and quotation of long passages of poetry and prose without
any hitch or hesitation on the requirement of occasion, attested the wonder
ful retention of memory and readiness of knowledge.
His answers were
;
30
AUTOBIOGRAPHY.
CHARACTER.
The anger of opponents never disturbed and ruffled

point.
of
mind
and the gravity of features. Abusive epithets
placidity
alweys to the
the
never cilled from him corresponding ill names either explicitly or

The sweetness of the language called forth the admiration
suggestively.
of opposition.
The profundity of Sanscrit learning was astounding to
The acuteness of argumentation confounded even
the Indian scholars.
On all reformatory matters his decision
the Christians and Mahomed ans.
was marked with deliberation and uregnant with universal good. All
objections were silenced in anticipation. His language was easy, natural,
and well adapted to the communication of his thoughts with intalligibiHis method of
of hearers.
lity and in consonance with the capacity
was
and
and
so
uncommon
expressing things
agreeable to the
unique
nature of mind, that however long his lecture might* be, the audience
listened to it with breathless attention. Though his comments sometimes
produced smiles and laughters in the audience, yet no gust of pride
ever flushed upon his cheek.
Seriousness and earnestness were always
displayed in the expression of thoughts, o interest however dear caused
his deviation from truth.
His undivided attention enabled him to grasp
His affability
speedily and surely the import of speakers statements.
induced the most taciturn to talk with him. Politeness was the chief
characteristic of his conduct,
perfect equanimity pervaded all his actions.

and
decorum
his deportment.
He had no ambition to
adorned
Decency
shine in the world by the royal or popular favor. Being advised to
learn English^ he told the good intentioned counsellors that they should
accomplish what was deficient in him. He said that he was like one of
them, which proved tV.at no pride of knowledge, great as it was, puffed
him up so as to set up for a prophet, as was the case with some shallow
He further illustrated his satisfaction with Sanscrit alone, by
people.
what
had happened at his interview with Babu Keshub Chander
relating
Sen.
The illustrious teacher of the Brahmo Samaj expressed his regret
at the Swamiji s ignorance of the English tongue; for otherwise the
Vedic scholar would have formed a very desirable companion in his visit
to England.
But as vanity did not guild the character of the luminary
of ancient philosophy, he replied to the Indian orator of English that
he was equally sorry for the want of Sanscrit* knowledge in the Brahmo
leader, who professed to teach a civilized religion to the Indian people
by the medium of a foreign language which they did not commonly
understand ; Such was the effect of the Swamiji s lecture on some of
the Muir College pupils that they are members of the Arya Samaj in
1
different parts of India unto this day.

Discussion
at Chand. pur
In 1877 the Swamiji joined in a grand meeting of learned men held

the village,* called
Chandapur, of Munshi Piaray Lai Kayesth, a
follower of Kabir. This rich and pious man^ having obtained the per
mission of the local authorities to call a meeting there, gave a public
notice inviting theologians,
philosophers, and other learned men of the
country, whether Hindu, Aryan, Christian, or Mahomedan, to discuss
the different systems of religion. All tre comforts of hospitality and
the safety of honor and person
during the stay at the village was pro
mised by the liberal host. The invitation was largely responded to by
eminent men from various quarters of the North-Western Provinces.
The space at our disposal does not allow the insertion of the names of
at
CHANDAPUB.
DJSCUSSION
from Delhi, Luckmrv, CawnpOre,

persons who attended the congregation
Benares, and the like famous places of learning,
The date of discussion was fixed on the 19th and 20th of March,
Kules for its conduct and guidance wore formed by the must
1877.
Us object was the ascertainment
distinguished men of all religions.
of true religion frou* among the various
prominent faiths prevalent
The order
in India, vi z., the Hindu, tho Christian, and the Mahornedan.
of speakers was, 1st the missionaries, 2nd the Moulvies, or the Mahomedan priests, and 3rd f he Aryans. Ten minutes were allowed for asking,
;md thirty for answering questions put by parties in the course of
discussing the principal problems proposed by Munshi Piaray Lai and
The five questions given
agreed upon by all the persons concerned.
at length ia ths
Triumph of Truth formed the subject of discus
sion, which was to commence i rom 7-30 to 11 A. M. ai.d from 1 to 4 p. M.
At the appointment or duration of debate the missionaries
every day
urged want of more time than two days. When this was announced to
till
the guests, the Swamij said that he came- with the hope that the
meetings would last four days at tho least and eight days at the most; for,
in that time the real nature ofall
the current religions could be satis
The missionaries not agreeing to this reasonable
factorily determined.
Munshi
proposal, allwerj obliged to accept two days only f r uiscussion.
Indermani told the Swamiji that, since it could not be helped, it did
true
not matter much
religion could be found out in a day only.
Then five men i rom the Christians, five from tho Main medans, and
two from the Hindrs or Aryans were selected to conduct the debate.
But the Christians and the Aflahomedans insisted on five men being also
selected from the Hindus. The Swamiji told them that
they two alone, viz.
Munshi Inderrnam and himself, were quite sufficient to express the views
of the Hindus or Aryans. The Mahomedan doctors on their own
authoriiy
strongly pressed two missionaries to enroll Pandit Luxman Shastri,
among debaters on the side of the Hindus. The Swamjl told them that
:
had right to nominate persons for their own religion but

they
none fjr that of others. To avoid misunderstanding, he told the
pandit
aside that he w*s, perhaps, uuawfxre that those
gentlemen desired to
foment quarrel between them, and then to amuse themselves with
and l*ugh at it in the sleeve. Still a
moulvie, taking the pandit
by the hand, would have him g-t his name entered among the debaters
in spite of
the
The Swamiji then/ said that
opinions of others.
if all the Aryas present there would
give their consent, his name
could be put down in tho programme of the debate but their
(Mahomedan s) request alone would not suffice. A moulvi then
got up and
asked if all the Hindus agreed to tin nomination of the
Swamiji
and Munshi Indermani to represent their
The
told
party.
him that, as the Mahomedan debaters were not chosen Swamiji
by the Shiahs
and the like sects of the ]\losleras but by the Sun nis
only, and as the
missionaries were not appointed by the Roman Catholics
and the like
sects of the Christians but by the Protestants
only
so, in like manner,
Munshi Indermani and himself wera not rhe
delegates of all the sects
of the Hindus but of a few most
enlightened of them. It was improper
on the part of the M.ihome -Jam to create disturbance
in the Hindu
Munshi Indermani then arose and said that all the
party.
Hindus
acknowledged with the Swamiji the supreme authority of the Vedas
and the other sacred scriptures in consonance with them
but if there
:
AUTOBIOGRAPHY.
32
DISCUSSION.
was a Hindu in the assemblage who believed in a religion not based

upon the injunctions of the Yedas and the like scriptures, he should
come forward and name his religion, which would be considered as
the fourth among them already n presented, and given the chuice of
But as none came out, the matter
representation in the discussion.
of nomination
of debaters
was finally decided.
The motive of the moulvies in all this fuss, by the bye, was to
the sight of angry
set the Hindus together by the eir and
enjoy
The Aryas did not think it proper to admit
passions of disputants.
the pandit into the debate
Also, before discussion some of: the Mahomedans and the Hindus came over-night to the Swamiji to advise
him that they should unite together and refute the Christians. The
Swamiji told them thnt the meeting was called, not to refute or
defeat, any one, but to enquire into the truth of religion; ergo all
the three parties should impartially ami amicably join to distinguish
from falsehood. Victory or defeat formed no part of the subject
truth
under consideration.
As much discussion as took ptace in two days, is given at length
In the afternoon of the secondday, it was
in the Triumph of Truth
found from the progress, the discussion made in the three previous
sessions, that it was impossible to go through all the five questions
proposed for discussion. Hence, it was agreed on all hands that, in
the short time that was then left, tile question of salvation only
should be explained and discussed. The controversialists considered for
some time as to who should begin the debute. The Swamiji said that
But the Christi
the order of the previovs day should be followed.
ans and Mahomedans

consented to open it,
declining to broach the subject, the Swamiji

the other parties raised some objections
When
them ; but while he was yet

his doctrine, he began to answer
The
moulvies
said that there
the
clock
struck
four,
time
speaking,
Rev.
of prayer was come and therefore they could stav no longer.
Scot, telling the Swamiji that he wanted to say something to him
Thus the proceedings of the day were
in the
private, went away.
to
abruptly brought to a close.

A moulvie and a missionary behaved themselves very improperly.
When the people were yet not quite dispersed and most of them
the tabie of the assembly
were seated in their places, they movnte
with shoes on their feet, and began to harangue the people and
preach their respective religions each on one end of the table. When
the Swamiji saw disorder among the people, he asked the missionari,
es and the aryas what the case of the disturbance was.
They replied
>
and the meeting dissolved, The

discussion waa
over,
that
said
it
was
very strange that the meeting was dissolved
Swamiji
without the sanction of the members or the managers. When there
was no possibility of debating, he was advised by some gentlemen to
repair to his teat, where he most impressively discoursed upon truth.
At night Rev. Scot with two other missionaries came to the
Swamiji, who received them cordially and gave them seats before him.
After talking for some time with other missionaries, Rev. Scot asked
the
Swamiji if the transmigration was true in his opinion ; and if
The Swamiji replied that
so, what the proofs were in favor of it.
Some of the reasons which went to prove it, were as
is was true.
that
the
follow
LiHORf.
T*iMSMIGRATlON.
soul recaives the body at the hand of God in consideration

it obtains the human
If it does good works,
merits.
body,
wicked ones, tli.it of the bird or the like lower animals. I!
does better works, it is endowed with the body of a god, i. .,
The
of
its
if
and,
:i
soul
man or philosopher.
See, a child begins to suck as soon as it is born, because it
g lined the knowledge of it in some anterior life.
of life, happy and miserable, high and
(2) The different stations
low, rich and poor,
prove that they are the rewards and punishmo its of the actions ot previous existence, or else injustice would be
learned
(.1)
to God, who is just and equitable.

Merits or actions depend on the existence of the body for being
done; and the existence of the body in some prior state proves the
fact of transmigration.
it has neither a beginning nor an end of iti
(4) The soul is eternal
The influence of the previous material frame revives with
existence.
the soul.
Hence men and animals are of diverse tempers and dis
positions, which thus point to a state prior to their birth.
In the same manner, there are many reasons for the belief
(5)
of the transmigration.
But there is none, even a plausible one, for
man s one life of three score and ten years out of infinity. Had it
been so, events in the world would take a different turn among man
kind from what has been above described. But we see that they
do not so take place, i. e. uniformly, which is impossible.
Moreover, the belief that as soon as a person dies, he is secured
(C)
in custody ta await the day of judgment for the settlement of his
accaunt of actions performed in the world, is totally absurd.
The missionaries made no answer but departed silently. We have
described the subject at large at the end of the book, called the Triumph
of Truth.
charged
(3)
Visit to
A report
of $he
Swami
Lahore
Lahore Arya Samaj thus describes his
visit to
Lahore:
D.iyan ind Sarasvrati, when at Delhi in the year of 1877 on th

occision oi: the Imperial Assemblage, was put np in the tent of the
Muh;traj i of Indore. There he delivered lectures on religion, which
wore attended by thousands of people. As many gentlemen of Lahore
were also present there, one of them, Pandit Manfool, now deceased,
t)gjther with some other gentlemen, requested the Swamiji to honor
Lih jre with his visit. In compliance with this request, the Swamiji
(;un3 to L-ihore on the I9lh of April, 1877, visiting Ludhiana on the
way, and delivering lectures there at the house of Lala Jeth Mai
On th railway station he was received by Pandit Manfool
Cashier.
and Lila Harsukh Roy, Proprietor of the Koh-i-Noor Press. At first
he was lodged in the garden of Diwan Ratan Chand, where he deliver
ed lectures on the superstition of the Hindus and the true religion of
r
lie delivered his first public lecture in the city on the 25th
the \ edas.
IS 77, at the place, called Baoli Suhab:
It was very largely
of April,
attended by the people, who flocked there from all parts of the city.
Tno subject of the lecture was the Vedas and their religion. la hit
usual and inimitable way, he dwelled at large upon the advantages
of the Yajtia or the chemical purification of the air by burning many
kinds of drugs. He also explained the passages of the Vedas, which
)
gave
rise
%mong
the
people to mythological fables
of
Ahillya and
34
AUTOBIOGRAPHY.
LAHORE.
of his daughter.
In the
G-otam, and Brahma s cupidinous pursuit
the lecture he said that the Vedas had four tjpavedas and
1127 Shakhas, which contained many systems of science and art sucHe delivered his second lecture at the samo
cintly told in the Vedas.
Both times the concourse of people who came to he.ir the lecture,
place.
c onrse of
was immense.
He
then delivered two lectures at the premises of the Bi ahmo

whoso
membois thought that he would teach Brahrnoism there.
Samaj,
But they were sadly mistaken. In his second lecture he proved the
truth and revelation of the Vedas and the
transmigration of souls.
This leotir
wi.s groatly disliked by the Brahmo
and so he
S;imaj,
;n a
delivo^d
--jurcs there.
it the whole community of the Brahmins and
Thfso lec .1the
-M- îndus of
Their vitals were
fashion into great commotion.
.jhct! by ]][+
their
.jjy laying baiM
hypocrisy and selfishness,
which iVui icabul by the to please the depraved ignorant mind of the
superbnsitious Hindus, and gave out that the fables thus invented had
their
origin in the Vedas. A pandit of some repute, calied Shardha
Earn of Phillour, hastend to the relief of his tribesmen and delivered
lectures on the propriety of idolatry, which had bren condemned by
the Swamiji as having no foundation in the religion of tho Vedas and
no countenance in the exampls of the sagas of antiquity. For a time
they started up R society where pandits delivered lectures in support
of
idolatrous and superstitious rites, already
existing arnon/ the
../
>t
;,
The lecturers took great care to *"pov.r forth volleys of invec

people.
tives
on the name of Swain i Dayanand Saraswati to pander the
vitiated passions of the ignorant.
Their height of rage against the
Swamiji might be judged from an urticle in the Koh-i-Noor of the 19th of
May, 1877, which concluded in praying, Would God end tha excitement
The Brahmins cornof the enraged
populace in peace and quiet
plained that the^ Swamiji was ruining their livelihood of the whole life
although, if they acted on his advice, they would be respected in the
I
modern
Diwan Rat in
enlightenment of
They went
times.
to
Diw an Bhngwan Das,
whoso garden the Swamiji was

Chanel,
put up, and told him that the Swamiji disrespected the Brahmins and
reprobated the worship of images. The Diwan was then displeased
with tho Swamiji. It was therefore thought necessary to remove his
lodgings from the garden. Accordingly, he was loc.ited in the hou e of Dr.
Kahim Khan, who was very glad to offer it for the purpose. There the
Swam ji stopped a month, and a half. Before ho remo\r ed from the
told him to give up the refutation of the
garden, Pandit Manfool
of
as
the
worship
images,
people wero all much offended with him,
or
ratheri become his enemies.
Oil the ether
hand, if he did not
the king of
condemn mage-worship, not only the people but
Cashmere would Jbe much please i with him. Had the Swamiji been
a worldly man and wished to curry favor of the ignorant masses, he
would have accepted the pandit s advice. But he s-iid that he pre
ferred to obey the commandments of God as revealed in the Vedas
Ho was
to the precarious pleasure of a prince of terrestrial power.
bufc he never abandoned tho true
several times in peril of his life
the son of
in
als>
that ho
Kajnh* expressed their wish
but he did not care for their allurementshould not cemure idolatry
While n.t the house of Khan Bahadur Dr. Eahim Khan, it was his
custom to deliver lectures on alternate days, holding free debate in
religion oE
the
Veda?.
Soma
;
GOMEDH.
the interval.
Many
iiir.dus,
aid
question.",
Dr. hooper wont to
him with
Rev.
in
questions
-lh
How
Sanscrit
times
was
tho
Swamiji replied
nacrifico of tho
Million.
gol
art
liiin
mi
tho day
Tho one
d<-b.
went to
Ono day
and asked him two
na
sntisfutt -on.
.:.d
their
of
.{.,,
Ycdns sanctioned Aelnca-
did not tho people in

and Jum- dh
riliix-j,
horses
and cuw.s in sacrifices ? The other v.
Tho
caste to be observed in confo miry to tho Vedas?
that tho Ashwamtdh ;ind Gomedh diil not at. all moan tho
He then oxj/lainod
horse and of tho cow in the Vedas.
aeon-ding to tV comment? on them acceding to tho Yiya(
(horse-sacrifice)
ancient
35
LAIIOKI:.
kill
their true sense

karan and the Xirukt, the Yeuic
-lied
grammar and vocabulary.
the reverend gentleman.
In reply to the second question, ho said that the
ens to depended on tl.o personal qualities and actions of jndivi-xi:
Upon this Rev. Hooper askul it h^ having good qualities and ac
The Swamiji guid that he would bo
tions, could be call. d a Brahmin.
eo considered, if ho fulfilled the conditions.
A gentleman onco mentioned to the Swamiji that he read tho
English and Bengali translation of the Yedus, and so came to doubt
in their truth. As ho look several mantra^ (verses) of the Yedus with him,
the Swan-iji told him to ro id one, the^most objectionable possible in his
When he road one inant:; tho Swaniiji s-;id that it was
opinion.
When he expounded its n.e.iiiing- according to tho rules
mistranslated.
1
the Yedic gi ammar and the Vedic dictionary, it perfectly satisfied

tho gentleman.
One Bhai Dit Sin^h iVas discussing with tho Swainiji on tho teaching
of the Ved ant, when Pandit Sluo Narayan Agnihot ri cried out in tho
course of the talk tlr-t tho JSwamiji could not reply to him, at u was conse
quently defeated. The Swainiji askul Irm if lie could tell him what ho liRd
of
The Agniho*riaaH something. Tho Swamiji as-ked tlxe

if ho
it.
The Bh:ti s ml that IK; did not the Agnihotri did not
hoar it. The Swainiji r,g,iin sked the Agnihotri \\liat the Bh.ii s.iid.
llo
mnttored BOmethin g. The Sw.niiji askud tho uhai it he said it so. Tho
sid th;A he did not. Then the Swainiji told the Agaihotri that he
said.
j>hai
(the Swainiji) said
!s
"Bhai
should not pa^s remarks o:\ matters he neither heard no/ understood, which
greatly displeased the Agnil.otri.
Ou one occasion n iirahnun of L ihor-j read a
or Sanscrit couplet
and Sftid that the Institutes of Maun ordained the worship of inviges
Tho Swinniji enquired of him if he would give up the jingle, j inglo
of idolntrous
ceremonial, should that, verso nut belong to Mann s
Codr.
He then ordered the Manusmrili but the pandit said that he
di-l not
ho would himself .see it in
recognise his copy as gen nine
his own copy
at
home. The Swainiji consenting to it, the pandifc
skul him if
departed and r turned after three days. The Swainiji
he found out the p-..ss;*jv
but the pandit s sileuca answered it in
tho negative.
Oa another day a ISr.ihmin brought a
that tho
t
d
The Swamiji replied that though
Yjgivishisht i
idol.itry.
he did not take the b
as.an authority, yut the verse under con
sider,) tion AVas nob cntiivly o[ tho book. its
half being of the book
nnd the other h ill bbe .fabrication oi sjiut-body els,
On referring it,
it
turned out to ba true. Thus irdividuul di-.-ussions went on every
The
r.
day from morning to ever.in^ except r.t the time
result of all this di
and
establhhinc r.t of ;-.n
g the
Arya S:-i\ii:-ij at Lahore,
nh.1<.)l:a
>ler.itt
>ok
<
4-
MEERUT.
AUTOBIOGRAPHY.
Once after the Samaj was established, a gentleman proposed and

members agreed that the title of Guru (vicc-gerent o f God)
should be conferred on the Swamiji. When the Swamiji came to kno\y
the
all
he said that
was the object of
his mission to destroy the vicehimself and found a new sect of

i.e also said that the above kind of title might turn hi*
religion.
he was not uffected by it, his successors might be, and
or
if
head,
then new troubles would arise among them. Therefore it was useless
to think of such things.
Upon this the gentleman said that the
it,
it
gerency, and not to become a guru
members might
him pcnim
The Swamiji
helper
(-î promo
name
what
him,
asked,
by
they gave
they would call
the Almighty Lord, who was really the supreme hefper of all. At
last *he said that his
name, undignified with titles, should be put
if
that
call
saliayak
title
down simply among
the ordinary members or sympathises of the Samaj.

so easy
and fluent that when he delivered a
lecture in it at the Sumaj premises, it could be understood by persons
having slight knowledge of Sanscrit.
Once a pandit said that since the mantras of the Psalm Veda contained
the names of such sages as Bliaradwaj, it was evident that it was made by
sages in later times. Then the Swaniji recited many mantras containing the
name of Bharadwaj, and said that the wor4 did not mean there any indi
vidual; but it was a significant word. He expounded the meanings of these
mantras, and said that the sages were afterwards called by those word?.
Such mistakes were common occurrences, as the people took the apparent
meaning based upon secondary significations as prevalent among them.
His Sanscrit wns
Upon another occasion the members of the Brahmo Samaj with Pt.
Bhanu Dat as their spokesman went to the Swamiji and said that the Vedas
enjoined idolatry at several pi aces; they read a mantia, containing the names
Ganges and the Jamna, which, they said, were the objects of adoration
according to theVedas, The Swamiji replied that had they read tho
whole of the content, they would nob make such doubts and objec
tions.
He said that the words Ganges and Jamna meanly nerves there*
The passages referred to the exercise of Yog*. Tl?e words had rothing to do with those rivers. The attributes to those words plainlyindicated that they did not mean those rivers.
of the
He
once said that the propagation of

the Velic religion wni
great a work to be accomplished in his life time, seeing the
In his lecture
obstinacy of millions of ignorant and, sensual people.
on salvation, he said that the unlimited enjoyment of happintss in
reward of the limited works of a short term of earthly life was inip .ssible
and indicated injust.ce on the part of God.
too
When
the Swamiji expressed his wish to leave Lahore for other

a
gentleman got up and spoke at length with great impresplaces,
siveness and asked the Swamiji to stop some more days at Lahore.
The Swamiji replied that he could nob stick to one place other
;
places
as
much required
to preach tho
his presence
Vedic Religion.
So he
Lahore he liked to go abroad

Lahore for the down country.
as
left
Visit to Meerut.
The
time the Swamiji went to Meerut, he took up his lodging,

many people went to hear his dis
After a few
like that of monks.
On hia next visit, Babu Chhedi Lai
sojourn, he went away.
first
at Surajkund, where at evening

course on religion. His dress was
days
MIIRUT.
DISCUSSION.
37
Commissariat (jom:ishH, aiid others made arrangements for his accom"

Xath s bin -g.ilow i-i the Sadder Bazar. Ho
niodation in Pandit Jagan
delivered lectures for three days at Lala Gaucshi Lai s house in can
tonment and then at Lala Ham Siran Das Kais in the city^ many
peop e went to him for discussion in the morning and evening. During
the rest of dry ho usul to prcpaio bcnks, for which purpose ho had
two pamlit-
who worked
in a separate jrooxn.
Pandit Pali K am, Lain Gantshi Lai,
the sou of a Tohsi dar, Babu Anund Lul, Master
IJ),is
Ajudhia Prasad, Pandit Umba Sh unker, and o lier gentlemeu used to
go to him especially at overling. On one ojci.yion the Swamiji told
them that unless a Sana j was established thtiv, a set of rules for the
guidance madd, and a register for the admission of members opened,
no improvement in the morals of tie people could ever Ue expected.
The gentlemen consulted together and came to the resolution of open
It was
ing a Sarn;\j at Meorut.
accordingly opened with Master
Gaindun L-ii as President and B.ibu Anand Lai as Secretary. All
as
BiQanuBosds,
Kim Siran
Babu Hum Sar.m
Lala
Das
i-
gentlemen and many others, who fcuk interests

w Samaj established for the good of the people
t jrmed
members. As usual for the convenience of employes, the Samaj
held its meetings on Sundy at the houê of Lala Kain Sarun Das Kais.
Whenever ho paid a visit to Meerut, he always delivered lectures
at the splendid residence of the deceased Kais Lala Kain Saran Das, both
on Samaj und on
The people were delighted at his novel
other days
word u pope
use in vernacular of tli
for the
ignorant Brahmins.
After a
or so ^t Sis jidvice Lala
Rum Saran Das Knis and
others took the Brahimnicul sacrament of regeneration.
The ceremony
was performed an.id
crowd of people. The Vedic hymns were
chanted at the offering of
sacrifice. The neoph} tes were initiated into
the mysteries of Gnyetiy (a N edic verse). These rites were conducted
by the pandits with the Swamiji at the head of them.
The malignity of jealousy gave out that the members of the
AryaSamaj ate sweet porridge spit upon by the Swani^j:. As the Hindus
are forbiddeiP fioin eating tiie refuse of food, such false
reports spread
by the Bani-is, made outcasts of the four gentlemen initiated.
O ,co L via Kishin Sahay K iis desired to bring about a discus
sion between the Swamiji and the pandits of the
î ter a great
city,
deal of mutual c rrespondence, nothing
came out, as the rules for
f no pandits.
discussion met the approval
In 187S A. C. when the Swmiuji was at Meerut, the Mahomedans
weregrouly agitated on hearing the refutation of their religion. One
of the Moulvics or Ma honied an prio.-ts, named Mahomed
Abdulla, wrote
a letter on the 7th of September, 1878, to the
Swamiji, purporting to say
that since he picktd holes in the skirt of Mahomedanism and challenged
perÔ s to hold dis-cussiun, he would like to discuss with him, should
the following conditions m.-er, his
appro Vc.1
(i) Some gentleman should
be app inted the umpire.
He himself ihould not go away till the
(-I)
discussion ended.
None should interfere with tha speakers. (4)
(3)
the
in
above-mentioned
the welfare of the n
"
yei>r
h<mi:i
The discussion should proceed with perfect impartiality. If

any purty
was defeated, it should acknowledge its defeat.
(5) Some great noble
should take the responsibility of maintaining order
among people. (6)
The discussion should be held from
A. M. to
r. M., and it should
bo oral and nob written. The Swamiji replied to this letter that the
riter should make
preparation by the aid of the nobility of the city
-1.
38
MULT AN.
ROORKEE.
and the cantonment, and the discussion should be written, but not
The Moulvie ngain wrote that the discussion should be oral,
bhe Swamiji replied that all the conditions of the Moulvie could
Te accepted but the discussion must be written, as nobody could
afterwards tell different tales about it. The Moulvie did not accept
the condition, and the matter came to nothing.
oral.
Visit to Mool trui.
In
l78
the
members
of the Social Club assembled in the Govern

to consider the advisability of inviting the
ment School at Mooltan

Swamiji. Each member expressed
he had heard of him. Thereupon
his
own views and
all agi
eed
related whit
that subscription should
to meet the
expenses of his visit. It w^s accordingly
was
he
and
requested to como to Mooltan.
done^
He corrfplied with their request and put up in the garden of Begy by
station.
the city railway
Here he stayed a month, lecturing before
the people all the while.
A guard of the police was secured in foresight
of a quarrel arising from the divergence of opinions.
His lectures
commonly lasted from 4 to 7 P. M. From morning to afternoon, after
which the lectures commenced, the people in general caine to have their
doubts solved about religious matters. But no Mooltan pandit ever
came forward to a regular discussion with him. Several registered
letters were sent to him, to which he invariably replied that the writers
should personally come forth to discuss in public. Many modern
Vedantists went to him to talk in private* It is a custom of the
people at Mooltan to cast a piece of thread withî little cotton into a fire
Some men came to the Swafhiji to ay that the
in Saturnalia (Holi).
thread did nob burn at all. On this he said that he would go to the
be raised
5-
experiment done in his own presence or to

nobody ventured to agree to his proposal. Then
he briefly explained the customs of the Holi and Divali (festivals of:
vernal and autumnal equinoxes respectively), as they were observed
epofc
make
either to see the

it himself.
But
ancient times
according to the scriptuivs.

Afterwards an Arya Samaj was formed there, of, which many
Brahmos too became members. But some of them objected to accept
the principles of the Arya Samaj. They said they might be members,
but they would not net upon the rules. Many meetings were held
in the cantonment
but afterwards a liou&e was bought in the city,
where by the grace of God the Arya Samaj flourishes upto this day.
in
Visit to
Roorkee.
Thence the Swamiji went to Rooi kee, where as usual with his
a great agitation was produced among the inhabitant?.
visits
The
Mahotned a ns made bold to try conclusions with the Swamiji. When
some conditions of discussion were drawn up before the magistrate, the
limiting of the audience to four hundred only, and the writing down of the
arguments of both parties, the Mahomedap priest, Moulvi Mahomed
Kasim, who was to lead the riscussion, ai d who played an important
part in the discussion of Chandapur, turned tail and left the Mahomedan
community
in the lurch.
Many times the Mahornedan priests attempted to defend their

religion, but could never muster courage to come before the Swamiji
to plead the cause of the Arabian religion, which so much charmed
the lust and lucre of the Bedowins in the dark ages of the world.
The truth is that it is very difficult to help a lame dog over a style.
But there were some gentlemen among the Mahomedans who confessed
MAHOMEDAN
ROOKKEE.
39
OPINION.
that the (Swarniji s criticism was just and correct, and that the religion
which he preached, was pre-eminently superior to all others.
here
translate a lecture of a very
learned Mahornedan nobleman, Siddiq
Hussein by name, giving his opinion of the Swamiji and his religion:
We
il
"Learned,
Hindu
thomeclan opinion.
impartial and sensible gentlemen
was once a follower
I wish to ex
If
press my views concerning the preaching of Dayanand Saraswati.
wi lay aside prejudice which makes slaves of a great majority of onr
brethren, do justice which is the most precious of mental qualities
aud commit no partiality whicrfi is an opposite of justice; it will
indeed, be as plain as day that he is such a man that we can confi
dently say, although as Moslems we have nothing to do with his
of
the
religion,
he
is
the
meshwar
religion,
but abandoned
it
long since.
rather our creed is apparently antagonistic to his; tltet

class monotheist and acknowledges the unity of Parawhom we call Allah. He believes in tie God who is incor
or
first
poreal, immutable, and most holy.^ How he has come to this stage
it
has rather thrown
of knowledge, I am at a loss to account for
me overboard in to the sea of wonder. I am sure he has learnt all this
from his heart alone. He adores the one and non-dual God, in whose
;
Rj
unity and eternal existence he has firnf and uX: inching l.iief.
has fully realized that the existence of the make
this wor a L
--f
his
all descriptions of doubt.
He devotes the who
invalu.t^t:
time to the holy work of convincing the persons, ^Lo beb ^ e
in the
ô grace the
plurality of gods, of the unity^ of Godhead. It is his intenti<
head of everybody with a*chapiet of the fragrant fiowera of hi^ iranscendental doctrines. He draws the attention of his followers especially, and of the
public generally, to the mojt important fact of Divine unity. He does not
like bowing the head to stones. He charges the worshippers of idols with
the sin of idolatry. He looks upon all those books, which have been written
Mid circulated among the people by the infidelity of selfishness, as so many
of the four Veda-s, which have been accepted by all the philosophers of
India in the ligh^ of the books of divinity or the word of God, as the means
of salvation and what js against the Vedas as absurd and rejectable. He
thinks the efficacy of Gangetio bath in the remission of sins as illusive aa
the path on the surface of water or the power of mirage in quenching the
thirst
of travellers.
He does not take the worship of the Brahmins
as
that of
non-dual God. He repudiates with horror all lie and
hypocrisy. In his heart, the avarice of worldliness haa got no room.
Verily, he is an ocean of the science of divinity. Ho.w can a person
;
him, free from prejudice, liberal in opinion, and calm in judg

ment, be deceitful ? No
never, never. Had he been not sincere in
his avowal, that God is one, how could he have been consistent with
himself, and firm and inflexible in his belief in his long career of
the educated perions of
never, never. How could
preaching ? No
modern times who are endowed with reason and learning, have taken
his word on
trust, had there been neither truth nor sincerity in
his preaching ?
No never, never. How could he have accomplished
like
purpose in these days when gross ignorance stalks rampant all

over the country, had there been no light of
truth in it? No;
Can a wall of sand stand the fall of rain ? No; never,
never, never.
never.
Can hundreds of thousands of men live in the house whose
foundation is laid on water? No; never, never.
In my opinion such a
his
40
AUTOBIOGRAPHY,
MD.
house would have fallen down long long ago and

mates.
3ut the cautious architect
destroyed
of this fabric of
its
religion,
poor in
Dayanand
Saraswati, has laid its foundation

of
deep deep into the heart
nature. It cannot topple down from the overflowing of the mountain rills
of rainy season.
Had he had no belief, firm as rock in the unity
of the Sovereign of the universe, he would have
long lost his foot
wise man, he cannot be scared away from
ing. As he is n really
his benevolent purpose by the jackal-like
howlings of ignorance. The
leading world recognizes and subscribes to his wisdom and learning.
That he destroys the Hindu religion, or looks to his own interests
as the pandits have done, is entirely unworthy of credence. But on
the contrary, he shows the way even* to those who are led
astray,
and prevents the blind from falling into the ditcli of ignorance. He acts
to.allîntentsand purposes on the precepts of the Vedas strictly. It is not
his desire that persons may
give him something, or allot him a fee on
the occasion of any important work i.mong the Hindus. He does not
want to impose a tax on everything like the pandit?. But he is
rather displeased, with the Brahmins.- on account of these very habits.
The wonder is that he himself is a Brahmin, bi.t not like his contem
poraries. I weep ever the sense of those who accuse him, enlighten
ed and religious as he is, of falsehood and infidelity: who call bsad
names to so pious and holy a man as he is
who say that he is a
Christian at heart; who say that he îs in pay of the Government to
convert the Hindus to Christianity; and who say that he dines with the
English. Good God, all this talk is sheerc calumny. This recalls to my
mind an apposite saying of th.3 Sadi Cho hu^ jat an manad jafa juy ra,
Ba purkhash durham kashad ruy ra
i.e. when a bigot is unable to maintain his
ground by an aigument, he flies
to arms. And
ths fact is well known
that of all the pundits of
none
can
his
dare
mouth
in
argument with him. The
India,
open
ma-n, who has been at his study Inlf his life and acquired proficiency in
learning, may perhaps merely understand the sense of his teaching
much loss he can .confront him in reisoning. Those who have not seen
the Vedic Vyas-*, should go to sae D.iyanand Saraswati. The knowledge
of other sciences and arts than theology, gnd tfye delivery of speech of
this matchless m\n are surpassing strange.
Guod heavens, whence can
such
persons geb1
systematic argurnentativeness and power of impressivess
to face him for discussion.
Even
If any one so hopes, it is all in vain.
some of his pupils are so learned that there would be no first class pandit
of Benares equal to them.
He is like the sun, in whose light the sight
of bats disappear. How can any one come to him to argue? Can the moon
be covered by throwing dust at it ? In like manner, how can any
one, sunk up to the nose in the quagmire of selfishness, self-interest, selfaggrandizement, and self-glorification stand before him ?
Is it reasonable to think that bathing jn the Ganges, worshipping
the cow, giving ahm to a nominal Brahmin can form the principles
of a religion? The principle is that which is accepted by the reason and
holds good everywhere. Can the Mahomedans who bathe in the Ganges
become Hindus ?
Can those Moliamedans who give charity to a
Brahmin, come within the pale of Hinduism? No; not at all, njt
that they can if
at fill. If any worshipper of the Bmliinins s.i,ys
a
how
then
have
can
we
thing under
faith,
ask,
particular
they
heavens have any concern with it ? The old adage is true, that faith
When
looks upon the liquid of a pot as the water of the Ganges.
the salvation depends upon faith, ary rivulet will be qu.its enough
-
MD. OPINION
AJMERE.
41
To be brief so as not to lose the object of our discourse, look

Is God
the Brahmins enormously aggrandized themselves
partial to one sect of people? It was iheir own tunguo and pen, that
have legalized the appropriation of all useful thirds to themselves.
Knowledge which is the main menus of knowing God, they have
reserved to themselves alone and forbidden others fiom acquiring it.
They have gone co 1 a.r as to say that hearing the scriptures from
the mouth of the Brahmins alone, is conducive to spiritual welfare.
But whoever he may be, he ci.n acquire merit, provided that he
put a couple of pices on the sacrtd palm of a Brahmin. Behold the number
of sacred places and tho Brahminical immurement of thorn See this, see
hat, give pice they chat. Gramercy, thanks to Dayanai.d Saraswati, who
has exposed the hrmbug of this dronish tribe to his Hindu
brethren.
to giro
it.
how have
of the cunninghe says, as it were, to them,

Beware, beware
the forests of
in
will
in
open dny
Reynards! They
plunder you
Rindrabun and the plains of Nimkhar near Ayudhia. O ye, doves!
fly from the talons of these human birds of prey." Still many peo
ple do not desist from doing respect to the Brahmins, and do not
follow the path shown by this apostle of truth.
They will repent
afterwards, if they lose this gulden opportunity. I and persons of my
opinion offer athousnd thanks to Dayauand Sar.uswati, praise to those
Hindus who are grateful to the noble efforts of such a philanthropic
man as Dayanand Saraswati, Hid good-will to all those who have
thrown themselves heart and eoul into the wake of his heavenly
and happy message.
u
*
"
"
Visit to
Ajmere
1878, he v&ited Ajmere and delivered lectures on Vedic

The first lecture was on the existence and nature of God; the
religion.
second on the excellence of the Yedas. They were largely attended by
tho people of Ajmere.
Rev. Grey and Dr. Husband, who were the most
learned Christian gentlemen at Ajmere, were also preset t there.
The
lectures that the only divine
S.wamiji conclusively proved in liis
book on earth could be the Veda alone and no other. To dispose
of the claims
books of western religions, he read out a lorg
of^tho
list of errors of the New
ard Old Testaments and of the Koran.
To avoid misapprehension, ho said that it was not his object to
offend the feelings of any people by publicly declaring their weak
points; but he only meant that they should reflect on *,hem and
think themselves if such books could be at all called divine. Upon
Row told the Swarniji that, if he sent the list to him, he
this, Rov.
would furnish an explanation. Tlve Swamiji replied that he wished it
heartily that learned men like him should come to ascertain truth.
The Rev. gentleman said that truth or error could then be found
out when he forwarded the
list of the errors to him, and he would
The Swamiji remarked that a written communication
reply to it.
would take a long time, and tho people in general would not be
It would be better if he took trouble to come there, when
profited.
he would put him questions to answer. The Rev gentleman then said
that the list should be first sent to him, and when he had considered
it for
two or throe days, he would come and answer it. The Swa
miji said that he could not give the whole list for fear of mishap
but he would send a few questions out of it, and when he ht-danswerd
them, he would like to ask certain questions relative to them, and so
forth. This being agreed, the Reverend
gentleman went away. The next
In Nov.
42
AUTOBIOGRAPHY.
DISCUSSION.
day the Swamiji sent through Pandit Bhagram, an Extra Assistant

Commissioner, some 60 questions. After ten days, when the. lectures
intended for Ajmere were come to an end, and when Rev. Row finished his
consideration of the questions, a d*y was appointed for their answer.
As the notme of the mealing was given to the public, a great mul
titude of people came together to hear
the answers of the mission
aries.
The respectable gentlemen of the city were Sirdar Bahadur
Munshi Ami Chand, Judge, Pt. Bhagrara, E. A, C., Sirdar Bhagat,
Singh, Executive Engineer, and other Raises and Bankers of the to*n, At
the appointed time the Swamiji arrived with
the four volumes of
the Tda, and the missionaries came accompanied by Doctor Husband,
The Swamiji said that he had had several discussions, before with the
Ckrisfciau missioaries, but met with no disturbance, and he hoped that
the similar calm temper would be maintained in that meeting. The
Rev. gentleman agreed to keep order and control of passions through
out the discussion. The Rev. missionary said that the questions were
many, and the tini9 of two hours atvd a half at their disposal wai short,
so only two or three questions and answers could be made on them.
Then writers were employed to note down the questions and answers
word by word as dictated by the parties.
The earth was without
Swamiji. Genesis, Chapter I, Verse 2, says
form and void". Now, G-od is omniscient. His knowledge is perfect.
The work he has dene with his knowledge, can not be imperfect or
void and without form. Man s knowledge is limited, his works are
therefore without any form or order.
But ouch can never be said of
the works of God.
The phrase without form does not mean imperfect, but
Missionary.
it means uninhabited.
As, for instance, the book of Ayub (Job) Ch. II,
V. 24: They shall have to wander in trackless wilderness. The word
which signifies without form here, means wilderness there.
in the
In the verse previous to it, it is said that
S.
beginning
God ereated the* heaven and the earth. And the earth was without
form and void; and darkness was upon the face of the deep." This
passage shows thut the word can not mefan uninhabited; for it says,
it was void, not uninhabited. If the
phrase meant uninhabited, there
was no necessity of using the word void or uninhabited again. If
God alone created the world, could he not create it out of his know
ledge -from the beginning with some kind of form?
M. All languages have synonymous words generally coming one
after another
as, lood-o-bash in Persian, which are all synonymous
in like manner, it is right to say in Urdu that the earth was barren
"
"
and waste.
Observation.
The Swamiji was going to say something more; but
the missionary said that only two questions f.nd answers could be made
on one point or else the questions being many would not be finished
that day. Upon this the Swamiji said -that it was riot necessary that
one day ; some should be
all the questions should be
disposed of in
some should be settled that day, and others
diiposed of in one day
in two, three, or as many days following as would take to go through
;
them. The missionaries did not consent to more questions than two
being made about their answers. The Swamiji tried much, saying
that since many men were assembled there they were waiting to hear
something. If nothing worth so much trouble occurred, then they
4&
DISCUSSION,
AJMEHE.
but all was to no purpose. The mis

Would go homo disappointed
would not yit M a sec nd more than before.
-Gen. 1. 2. u And the spirit of God moved upon the face of
th
waters
Ti.i first verse tells us that God created heaven and earth
but the creation of water was not mentioned. Whence, then, did water
come to exist ? Is God of the form of spirit, or is he corporeal like ui ?
If he has a body, ho can have no
power to create the heaven and
earth; for, the sitons are more delicate than the limbs of the body,
and, consequently, it is impossible for limbs to hold and unite them
sionaries
S>
"
to create
When
was
his
spirit
body
be omnipresent or all-pervading
Also, he can not
was swimming on the surface of the waters, where
When
M.
is
things.
his
he created the earth, water was included in it. Gpd

spirit, and so is he called in the Bible from beginning to end.
8.
The account of G *d in the Old and tho New Testament makes
him corporeal
Adam
in
many
places
for,
his
coming down
to
Eden
to
his talking with Moses,

descending on the Mt. -Senai
Abraham, and his wifa Sarah; his going into their tent his wrestling
with Jacob
and thn liko adventures of his si ow that he must possess
some or other kind of body, or he assumes it on such occisions.
AT.
These things do not concern the verse, and are told from
his
ignorance.
Christians,
nimous
in
S.
to
Suffice it
say in
reply to them, that the Jews, th
and the Mahometans, who aecept the Bible, are all una
declaring that
Gen.
I.
God
2h*
"Aucj
after our
likeness."
This
is-
Ged
versi>
spirit.
said,
let
us
clearly proves
make man
that God
in our image,
is
like Adam
to this verse.
form. He had body and eoul like Ad-im according

could he make Adam after his likeness, if he had no form ?
M. This verse hag no mention of body. God created Adam holy,
He is holy, intelligent, and happy himself, and
intelligent, and happy.
made Adam like himself. When Adam sinned, hn fell from the
likeness of God, as is manifest from the 24th and 30th
questions of
the First Catechisnf.
III. 9 and 10:
Don t
Epistle to Corinthians,
speak lies among you, fr yofi have c; st off the old Adam with his
works, and put on a new life, which is liko your creator s in knowledge.
This shows that man was made like God in knowledge and holiness.
We are mido anew Corinbhiung Til. 17, 19, God is spir.t God is
Wherever tho spirit of God is, there is peace. We distinctly see
spirit.
the glory of God, and change into his form from ^lory to
glory by means
of his Spirit.
This shows that the faithful or believers are changed
in
How
the likeness of Gud, i ?., in knowledge, holiness, and

happiness
being endowed with certain qualifies, man s body is never changed.
The creation of Adam after the image of God proves the
made Adam holy and happy, how
Had G
corporeality of God.
could ha hare broken the command of God? If he broke the
law,
it is
proved that he was not wise or had no knowledge. His account
that when he taste i of
the fruit of the tree of knowledgp, his eyes
were opened, proves thnt he got knowledge afterwards. If he had
knowledge before his tasting of the fruit, it is improper to say that
he also got knowledge after ifc
God at first blessed him with pros
But when he broke the divine law by eating the forbidden
perity.
endowed with knowledge, and knew that ke was
fruit, he became
into
for,
P$.
>(i
AUTOBIOGRAPHY.
44
DISCUSSION.
He
covered his bo ly with the leaves of 4t goolar." Here think

a little that if ho was like God in knowledge and holiness, is it not
strange that ha could not know whether he was naked or covered?
Was he so ignorant? If he was like God in knowledge, holiness
and happiness, he should have been omniscient and happy for ever,
and should have got no pain whatever-, for, he was like God in the
d.
Ho could not have fallen from tiis state.
qualities abova men/,ioii
It:
he fell, he could not be like God
for, God never falls off from
Since Adam, being like
his knowledge and the like divine attributes.
naked.
in those throe quality s, fell from tuuui, the believers will suffer
the same fate, unless they have nxore knowledge than
Adam, and,
consequently, God. It they have equal knowledge with Adam, they will
u
God in those rospocts.
fall, as he fell who was like
God
The first answer will suffice most 01 tho objections. As

the
disobedience oi Adain, ho was holy before, but became
regards
is incorrect to
he disobeyed God.
It
pinful after
say that he ac
quired knowledge afterwards because when he tasted of the forbidden
fruit, ho simply came to know evil, which he did not know beforo.
That his eyes were opened and ho knew that he was naked, means
that being sinful he became ashamed. As for the assertion, that had
he been like God, he woulv*. not have fallen, I say that he was uridrt
Hai he beeat
after the image of God, but he wastnot equal to him.
*
not
fallen
into
ha
have
would
sin.
for
the questio
As
to
God,
equal
I
is
than
were
more
if the believers
say that the question
holy
Acjam,
not about more or less holiness, but about form or likeness, whether the
image of God was material or not. it* Uiat imago under discussion
was material, the believers, when regenerated by the grace of God, would
change their corporeal frame.
M.
And God blessed the seventh d*y, and sanctified it,

he had rested from all his work which God created and
God can get no fatigue in creating the world, being almighty
made,"
all pervading, U-uth, intelligence, and happiness.
Then, how can he have
If he rested cat all, he must have
the necessity to rest On the seventh day?
worked very hard in previous six d;tys. Jf lie, blessed the seventh day,
c innot say that it takes
what did he do with the foregoing days?
God a moment to create the world, or that he is fatigued.
S.
because
Gen.
IE. 3:
"
in it
We
When this question was asked by the Swamiji, the missionaries said
that the time was over, and that they could stay no longer. Also, it took
long to dictate answers. They di4 not like to dictate when speaking.
If more questions were to be askel, they should be sent to them for
answers. Upon Dr. Husband s motion Sirdar Ami Gband said that the
to
question should be made in writing by means of tetters. If they were
be dictated like that day, they would never come t an end even in six
months. Tin Swamiji said that there would be a great botherat on in not
no ing down the questions and answers; for, persons could gainsay what
they once affirmed. Tuey could get them printed in any way they likoJ.
If tho questions and answers wore made by epistles, he public would not
ba benefited: whereas they now hoir.l what passed before them. However,
tho missionaries did not agroo to have the answers noted down the next
was cub short, and the people dispersed to their
day, an. I so the discuss i
the three p ljr TS were du y signed by
Afterwards
homes.
respective
>
<n
ARYA SAMAJ
VEPIC TRIUMPH
45
tho parties, confirmed by the president, and deposited wilh tliem sepnrtely.
\Ve are unable lo give all the discussions of the Swamiji with the
most renowned priests and advocates of the various denomii atk us of
faith and superstition th:it pKcvail 11 over the world, and that are suffi
In his missionary life of over twenty years
ciently represented in India.
without
seine or other kind of religious discussion.
not a single
passed
To refute the hypocrisy of all SUperst tioiiB, he travelled thousaiids of
;
dy
miles in his missionaiy jonrr.eys from town to t-wn and province to pro
We heartily
vince in the vast and densely pop o a ted continent of India.
of means in describing to tie reader
regret to plead oar inability and waul
some of the most charming scenes of the Swamiji s heroism and successful
temptation he met witli in his journey of life.
struggle against all danger
Suffice it to say that his stupendous efforts to bring the demon of super
stition down to the ground, to apply the axe to the root of hypocrisy, and to
propagate the me st beneficial doctrines of the Holy Vedas,were crowned with
the most remarkable success, HS w;;S never achieved by the enthusiasm
and self-saen (icing seal of any religious reformer. What contributed to
his wonderful success was his indissoluble alliance with the invincible
His victory over all kinds of paganism is ir.nrked all over
force of truth
the country by the establishment of a religious society, called the Arya
of Vedic triumph, erected
f}amaj, which is, as it were, the monr merit
by the
of
truth
of public good in commemoration
and
thu
sense
^>ular recognition
oi his restoring the Yedic religioji to the modern vorld. It will not be
incompatible with the tenor of the subject in hand to offer a few remaiks
of our own on the Arya Saoinj, with the view to explain it to those who
may have hnd no opportunity
to
know
or hear of
it.
Aiya Sam. ij
The Arya Samnj,
as
everybody is uware,
fundamental object of which
is
purely
philanthropic
the propagation of the
most ancient religion of the world, revealed at the time of creation in the
form of the Vedas for the righteous conduct of man upon the earth. But as
the things acquired from without, unlike those inherent in the human
nature, are only retained with unremitting toil and sacrifice of worldly
a circumstance, which, for instance, is exemplified in the attain
comforts,
ment of secular knowledge, and which, bat for constant, practice and appli
this extraneous
cation, would soon escape from the hold of memory,
communication of God s commandments was almost lost by the luxuiiuus
Man s attempt to mpply
indolence of man iu the long march of time.
the case, the ruinous
its place did nothing but spoil
consequences of
which brought woe into the world in ten thousand hideous forms. The
to the
^disappearance of true divine knowledge afforded ample
association, the
selfishness of designing
men
is
opportunity
to
frame laws for their own glorification
ai.d
introduce them under the specious pretext, that the corruption iof times
justified the improving wisdom of God to annul his previous orders.
The blindness of ignorance rallied round them. The strength of union
was rewarded with the worldly pleasures, which gagged tho sceptical
doubt in the enthusiastic breast. The success of one excited emu
f love,
lation in others, and then the^sordid desires
fame and wealth
came into full play, and produced a host of hypocrites as time rolled
on. The natural result of all their laws was simply confusion ard
contention, which folly looks upon as so many addenda and corrigenda
<
of
lh
law of Gpd.
AUTOBIOGRAPHY.
46
DECALOGUE.
of religion throws the thoughtful mind into

ocean of uncertainties, from which the soundness of
the science of
for, inasmuch as it is
philosophy alono can save it
in their
causes
effects, it gradually leads the mind from apparent
But as it is not in the power of average
variety to substantial unity.
distracted
by tin pressing necessity of sloalready
understanding,
maohical servitude, to cultivate knowledge independently and reap
Now,
this
the vortex
of
diversity
an
fruit
the
of
happing;
fchsrefroqa^.
the
universal
of
good-will
Swami
Dayanand Saraswati lias established the Arya Samaj, where people in

ganer.il can freely participate with the learned in the enjoyment of
divine ku nvlddê, whic ultim itely tends to the salvation of man; for, it is
a wall-known maxim, that there can be no salvation without knowledge,
Be i!m na
or as Sidi pubs it, that none can know God without it.
tawan Khud r i shinikhb. It is a great pity that such a rare advantage
of acquiring virtue, knowledge, lawful pleasures and happiness, should be
suffered to pass unheeded through the engrossment of
fleeting senaunl
c
larirh
of
which
have
the
overturned
the natural
bewitching
pleasures,
order oE things.
Though prejudice will never allow, n.n impartial examination of its
i
principles, yet the duty toward his country requires of every man, who
out its prominent features for the consideration
lisp or scribble, to point
With this object in view, we here translate its
of the general public.
principles for the kind consideration of the impartial reader.
cm
ARYAN DECALOGUE,
God is the original cause of all true .knowledge and of the things
made kuown by it.
The Supreme Being is true, intelligent, holy, h>ppy, unbeginning,
2
1.
infinite, unchangeable, eternal, inc an

all-governing,
all-supporting,
all-pervading, omniscient, undocayparable,
He
ing, immortal, fearless, incorporeal, and the maker of the universe.
almighty, just, imrciful, unborn,
alone
is to
be worshipped.
The Vodas are the books of true knowledge.

the Aryas to read teach, hear, and recite them.
3.
It is the
duty
of all
All ought to be ever ready to accept truth and reject untruth.

All actions ought to be done cornforuiribly to virtue, i. e , after the
thorough consideration of right ai.d wrong.
The principal object of the Aryi Semaj is to do good to the world,
G.
e.. to contribute to the physical, mental, and social improvement of all.
t
All ought to be treated with love, justice, and due regard to their
7.
4.
5.
t*
merits.
Ignorance ought to be dispelled and knowledge diffused.

No one ought to be contented with his own gcod alone but everyr
one ought to regard his prosperity as included in that of others.
All ought to be subject to laws beneficial to the society at large
10.
but in personal matters they may act with freedom.
The universality of the principles is co-extensive with the human
race.
They can be followed by all men from the equator to the
8.
9.
They ascribe the authorship of the Veda divine knowledge par

poles
and Nature to the all-pervading Supreme, Intellect and im
excellence
partial
Judge of all, and ordain the acquisition and practice of
knowledge us the sole an 1 proper duty of man on earth. They point to truth
:is
our guiding star in the perilous path frcm life to eternity. They
all mediums or mediators between man nnd his Maker.
They
inculcate the heavenly virtues of justice, benevolence, sincerity, mercy,
d iscard
47
C.,NFJCKENCE OF PANDITS,
CALCUTTA,
and gcueral peace with
all croutsros.
Hence, their superiority over
other- religions lioa in the
liberty of conscience, the immediate
worship of the Deity, the unimpeded action of free-will, the equa
cultivation of mercy, the universality of friendship,
lity of rights, tha
the enjoyment ot h-irmless pleasures, the honest acquisition of wealth,
the respect of learn d men, tho practice of virtue, and the tranquillity
nil
of mind.
This truly catholic religion which Swarai Dayanand Saivswati had the
to preach to the welfare of the whole world, is entirely free from
national prejudices, racial partujity, human shivery, carnal pleasures,
honor
worldly vanity, especial providence, cruelty, oppression, plunder, debauchery,
and ten thousand other vices, that are the foundationinjustice, indolence,
stones, as it were, of other religions, now darkening tho fair face -of t*he
r
\ edjc
world. Therefore the
religion, for such is its original name
for all persons without regard to color or climate.
pre-eminently tit
Ths impartial reader of the Vedas will notice that their religion is
dostined to overspread the enlightened world. And tliis is the caub-e
why the institution of tins Ary.i Samaj, which is the organ for the
propagation of the Vedic religion, is becoming popular with the
advancement of education in India. All the old religions, Hindu,
Jaini, Christian and Mahomedan. which reigned supreme in the dark
ages of ignorance, are shaken to the foundation by the preaching of
Swami Dayanand Saraswati. They are tottering to fall and so lo-. k grim
and very terrible. Their advocates and professo s make desperate attempts
to maintain them-. but th0ir very efforts tend to expose their weak
Innumerable societies and assemblies are
ness and hasten their down-fall.
held to stop the progress of the Arya Samaj. But how can darkness
As far as false learning of
resist the path -of the rays of th sun ?
and
as
far
as
the
can
external
prove,
power of millionaires
hypocrites
can effect anything, the professors of these religions have left no s one
unturned to nip in the bud the eternal dispensation of the Vedic religion
taught by the founder of the Arya Samaj.
reader an example ot the numerous efforts made to
To give th
frustrate the object of thS Arya Sannj, an account of the proceedings
will
It
of a grand assembly convened at Calcutt i is here inserted.
is
show the magnitude

gigantic preparatio
is
of
to
the
effect
thwart
it.
of
the
Swamiji
preachjng by
its
It is as follow?:
Conference of F,m
iits.
great convocation of pandits from Gaunda, Navodipa, and Kashi

was held on Saturday evening, the 22nd of January, 1881, A. C., in the
Senate Hall of Calcutta, to discuss the orthodoxy of certain religious
From the Pioneer s report and
usages, which the Swamiji had assailed.
the account given in the Arya Darpan of Shahjehanpur, it
apptnrs
that Pandit Tarana<h Tarkvachaspati, Pandit Jeewanand Vidyasagar,
B. A., Pandit Bhuan Chandra
Vidyaratna, and the like, about 8
from Calcutta, Navolipa, Bhatpara, Vikrampore, Je?sore,

Burdwan, and the other parts of the country were present on the
The following native gentlemen and noblemen also attended
occasion.
the meeting
Jotendro Mohan Tagore Bahndur, C. S. I.,
The Hon ble M*haraj
Maharajah Komoul Krishna Bahadur, Raj.ih Rajendra Narr\yan Deb
Bahadur, Rajah Haremlro, KHshnn Bahadur, Rajah Rupendro Ltl Malik,
K nnwai Doveud ro Mahal, Kunwar Devendro ^[ulik. Dr. Horendro
Mohan Tagore, C. S. I., the Hon b e Roy Kristo Das Pal Bahadur,
pandits
<h
48
AUTOBIOGRAPHY,
CONFERINCE.
C. I. E., Babu Joy Kihen

Mookerjee, M. Jamana Narayan Tewari and
M. Bank a Behari Bajpyi of Cawnpore, Pandit Sudarehanacharya of
Bindraban (Mathura Ram Subrahma Shastri alias Ram Suba Shastri of
Tanjore MaU ras),Seth Narayan Das, Rai Badri Das Baladur, Seth Naher
Mai of Calcutta, Seth Jogal Kishore, Seth Mohan Lai, Seth Hansraj, Lala
,
Grhura Mai, and some 400 other?, Although Pandit Ishwara Chandra
Vidyasagar (a very learned pandit of Bengal^ and Babu Rajendro Lai
Mitra, L. L. D. were not present, yet they accepted the decision of the
assembly.
Pandit Mahesh Chandra Nyayaratnrt, Principal, Sanscrit College, was
appointed Secretary to the meeting. He explained the objects and then
proposed the following questions
*lsf Question*
Whether or not the Brahmana Bhag is r.s valid and
authoritative as the Mantra Bhag Sanhita of the ^Vt das; and whether
the other Srnriti-j are as valid and authoritative as the Manusmriti.
Pandit Ram Suba Shastri of Tanjore g^ve the following answer to
the above question;
The text of the Yajur Veda, viz^
:
Manu has faid, is true, establishes the validity and au

Code.
The word kinchin meaning whatever invalidates
the assumption of a part of the Code as an authority. The inadmission of
the validity of the complete Manusmriti does away with the authority of
the Veda, which enjoins the necessity of recogni/ing the authority of
the Code.
Hence, the admission of tfoa authority of the Vedas is
contradicted by the non-acceptance of the validity of the Manusmriti
in its entirety.
Dayanand Saraswati, recognizing the authority of the
on the 32nd page of his Satyarth Prakash
writes
Manusmriti,
meaning, whatever
thority of
Manu
which proves his acceptance of the Manusmriti.

The six chapter of the Manusmriti has
meaning, let a Brahmin hermit follow \hese and others as well a
various Upanishads and Vedas for his spiritual welfare,
which provse
the validity of the Upanishads besides that of the Brahmanas.
The 2nd chapter of the first book of the Yajurveda Ai-anyak says:
meaning,
Srariti
all
that
system will be known

(evidence), Aitihaiya (history), Anuman
exists
the
in
solar
Pratyaksh
ference), according to which
<law),
by
(in
all the codes are as valid as the

Veda,
the word vidhasyate means prainiyate, i. e. what gives true know
Pandit Taranath
This meaning is given by the commentator.
ledge.
on
writes
thus:
it
Vachaspati
for,
i.
e.
roots of religion, and so are the Smritis. This

Brahmanas equally valid with the Vedas,
the
arguments prove
the other Smritis with the Manusmriti. In this all the pandits are
the Vedas
are the
similar
and
unanimous.
2nd Question. Whether or uot the worship of the images of Vishnu,
Shiva, Durga, and other Hindu deities; the performance of shradh ceremoney after the death of persons bathing in the Ganges and visiting
sacrad nlacea. are sanctinnad bv the Shastras.
;
CALCUTTA,
49
CONFERENCE,"
The Pandit gavo the following answer
to the
For
All these arosanctianel

sanctianel by the Shastars.
above question
ins .ance, the Rig Voda
:
which the worship of the images of the Shiva s phattas

and tha like is meritorious. Its commentary is, U
Rudra! as your birth
depends upon your will, your birth and lif o aro wonderful, that is, you
are not subject to the influence of actions
hence, the gods erect and
worship your plultas for their good and felicity." Erection or placing is
Hence the worship
impossible without tJie images of ph illas and the like.
of images.
In the Ramtapni Upanishat Ramoluindra says to Shiva :
am present in the image of stone at your piece, called Kashi, Sor* the
salvation of all.
They who worship me in a stone image are liberated
from the sin of the slaughter of a Brahman, and the like. There is not tha
least doubt at all in
The Brahjwal Upanishat clearly establishes the imnga worship by
ordering, "Worship Shiva s phallas thrice a day."
The second chapter of the Manusmriti has "Purify by daily baths
and
worship (tarpan) tho gods and goddesses, th e sage, and the father
perform fire-sacrifices."
In like manner, many other
books prove the propriety of the
of
and
the like. Their non-worship
Shiva
worship
Vishun, Durga,,
brings
on sin, as is shown in the passage of Gotam s Dharam Shastra. It means
u He who dors not
worship images, will go to hell till the sun, moon, and
stars shine in the sky.
If a person does not worship one day, he shall
undergo Brahma Krachh penance; if one month, Parah Kracbh penance;
if one
That house is like a cernetry
year, Udambar Krachh penunce.
which has no image of Saligram and a conch. He is irreligious who does
not worship
Though the Swamiji doas not accept; the authority .of the Ramtapn
Upanishat and Bmhjwal, which clearly inculcate the worship of images,
because they are not enumerated among the ten Upanishats which
he
recognizes; yet lie pr .ves his object by the quotation of the Kaivalya
Upanishat, which is not among the ten Upanishats on the 3rd page of the
says,
according
to
"I
it."
it."
S-ityarth Prakash.
Since he accepts the authority of the said Upanishat which is not

the ten Upanishats,
he must accept the Ramtapni, Brahjwal,
and the other Upanishats, which aro equally valid with it. It is said
that the worship of images can not be proper, for it is not laid down in
the Shruti and the Smriti. But it is not right, for it is clearly written
in the Sam i Veda, 36bh Patham, 5th Anuwak, 10th Khand,
Sa parandivam anwa .vartante atha yada sya yuktani yani
pravartanta devata yatanani karma te devata pratima hasanti rudanti
This proves the imgaes and temples of gods. But Dayanand
gayanti.
Baraswati says that it refers to u Brahmalok
which shows that he has not
consulted tha whole context.
If the word parandiva means Brahmalok,
how can the word anveti, which means to see, be proper here ? For both
words would then mean to get quietude by seeing Brahmalok, which is
The word parandiva can never mean Brahmalok,
impossible on the earth.
Hence, it means Vishnu of this world, which is only suitable here.
Mann s Code says, It is proper to make a temple of gods between
two villages. If any body does not place a stone image in ît, he should be
fined Rs, 590."
With regard to this Swami Dayanand* says that the
among
"
"
"
"
50
AUTOBIOGRAPHY.
CONFERENCE.
word pratitm means weights, which shows thai; he has not read the
Mimansa, which has ruled down that the primary meaning should not
be taken where the secondary is proper. Therefore no meaning besides
If the primary meaning be taken
that of stone images can be proper.
in place of the secondary, ^TT ^ TS ^f?nsi?r. would have fire mean
Indra and the like gols. Hence, all tha scriptures ordian the images of
gods and the worship thereof.
t
The Yajur Veda
says of the shradh that it should be perforaed

on the right shoulder. The plural form of
the
s-acrd
thread
by placing
of forefathera
Accordingly, the
pitri in the Veda denotes the manes
Vedas ordain the shradh of the dead. Manu also says, ct Erery man
should* perform the shradh of his father on every amavas (the 15th of a
Atri says that if anybody does not perform shradh, he
month).
becomes sinful. Hence, it is plain that the shradh is sanctioned by both
the Shruti and the S:nriti.
c
S^WT ^TT
^
The Rig Veda says of pligrimage,
^ SfRT^te^^ft,
which shows by the words Gang* and Jamuna,
that bathing in the
Ganges and Jamuna procure^ heaven and liberation from sin.
To be freed from the taint of sin, one should bathe in
Manu says,
the Granges and live in Kurukhetra*. The Ramayan and the Mahubharat contain many confirmations of pilgrimage
teerath and kshetra.
Therefore bathing in the Ganges and Ivving in Kurukshetra and the
like holy places are sanctioned by the Veda^ and the Laws.
Then Pandit Taranath Tarkvachaspati began his speech in proof of
the worship of images. But as it was a long one, Pandit Maheshchandra
Nyayaratna told him that though he could go on several days with the
subject, yet there was no time that d-ty, and there was much work to be
done.
Pandit Taranath said that he had much to say on it. However,
he stopped short and brought his speech to a close.
3rd Questiorf. Whether the words *rf*rftef in the Rig Veda mean
"
"
"
God
or
"
fire.
The Pandit gave the following answer*:

The word u agni occurring in the mantra means fire, otherwise it,
will contradict the rule of the Purava Mimansa,
Hence, the mantras
really mean fire only.
4bh Question. Whether the Yagnas are performed to purify the air
and water, or to secure salvation.
The Pandit thus answered it
"
and the
like
mantras of the
Y&jurVeda prove
that the u agnihotra
&c
secure heaven.
5th Question.
Whether the denying of the authority of the Brahmans.
a part of the Vedas, brings on sin or not.
The Pandit gave the following answer
have said above that the Brahmanas are a portion of the Vedas
to
Hence,
deny the authority of the Brahmanas is to deny that of the
Vedas. Manu says of the reviler of the Vedas, tl the reviling of the
Vedas produces the same sin as the drinking of wine.
Then the Pandit Ram Suba Shastri read to the audience a book
of his own composition, called Day an and Kantkodharan. At the end, all
the pandits subscribed their names in confirmation of what was proved iu
:
We
thia eitraodinarv
EK, ARYA
GO-KAKSHNI SABHA.
51
The vain dispUy of learning on thj part of tho meating produced

on the movement of the Arya S;im ij, The pandit s answers are
imprinted which sophistry on faca. nis adistortion or meaning and insist
ing more on tho authority of modern idolatrous liter ture of the Brahmius
than on that of the Vedas, which form tho foundation of tho Arya Samaj,
were soon detected and ably refuted by our brother, Lala Suin Das,
Ek Arya, v
President, Arya Samaj, Lahore, in. a pamphlet;, called the
to which tho reader is referred, if he is confounded by the fallacious
arguments of loaned folly. He will perceive that despite all their
pedantry the pandits durst not arguo with the Swamiji, who, had he
been invited to the meeting, would havo removed their doubts.
.
no
effect
"
Go-rnkshni Sabha.
which the tender-heartedness of our Swamiji inau

a society for the protection of
Go-rakshni
Sabha,
gurated,
animals, and especially the cow. fie published a pamphlet, called the
Go-karuna-niohi,
setting forth numerous unheard-of arguments, based
Another
is
society
the
"
"
"
upon the science of true political economy and of theology. The truth
of tho fact, the cogency of arguments, th eloquence of language, and the
1
pathetic appeal to the inherent^mercy of human mirr , soon laid hold oa
the tender Inart of the Hindus* who, though outside the pale of the Arya
Samaj, now chiefly carry on this propaganda of merciful utility. The
first practical measure suggested .by the originator was to memorialize
the British Government
the enormous daily
slaughter of cows,
enforced by the existing laws, but it proved abortive, as the required
number of signatures could not be procured before the Swamiji s death,
which gave a. serious blow to the infant movement. To show the reader
tli3 liberal aims of the plan, a translation of its rules is herein inserted.
The object of the society is to afford the whole world all kinds of
1.
comforts and to do harm to none.
2.
The duty of the society is to utilize all things by proper means,
according to t3e laws of nature, for the good of all.
3.
It is not thetluty o f the society to bo engaged in a work of little
>n
profit
and great
The
loss.
the persons who spend thejr time and

or otherwise assist in its beneficent work.
5,
It expects aid from all the people of tho world, as its work
concerns the good of all.
6.
It considers all other societies of the world whose
object is gene
ral benevolence as its helpmates.
4.
society will honor
money
It has no connection with persons who act

7.
against the desire of
the law and the people, who are selfish, subject to
passions and the pride
of ignorance, and who do improper work for the ruler and the ruled.
The disinterestedness of these societies could not be
long hidden
from the scrutinising public. When they saw that all the mental and
physical labor of the Swamiji was devoted to the ultimate good of them
themselves in these societies. The result was
all, they began to enlist
that the Arya Samaj begin to spread
rapidly among the people.
But tho sensible gentlemen siw that tho lectures and discussions of
the Swamiji would be forgotten in the
lapse of time, and then ignorance
and superstition might invade the mind of
people.
They, therefore,
thought it advisable to request the Swamiji to make a commentary on
the Vedas* according to the
interpretation of them by ancient sages,
and prepare other books that he
thought useful and auxiliary to the
52
MR. HUME.
AUTOBIOGRAPHY,
#
study of the Vedas. On his comp] iance with their request, an amanuensis
was employed under him, and a press was placed at his disposal. Since
then his commentary is being published at Prayag every month, and
the Vedic Press, for so it is called, is occupied in printing his volumin
ous works.
When his commentary began to be. published and circulated among

the people, some Sanscrit scholars attacked^ it on literary and doctrinal
All these were fully answered
points.
by the Swamiji either in
pamphlets or in articles in Vernacular newspapers. The objections of
Pt.
Maheschandra Nyayaratna, the Principal of Sanscrit College iu
Calcutta, were answered in a pamphlet, called the Bhrantinivaran,
which is too long to be noticed in this book. But the objections of Mr.
Hume and his coadjutors were answered in a letter, which is thus
translated into English
In the recent issue of the Bharat Mitra, dated 8th of the bright
fortnight of Ashadha, 1940, somebody published an attack on the Vedas.
The object of the writer seems ^ to show that the Vedas are not the
But he has simply expressed
word of God and are not infallible.
his opinion of the Vedas, and advanced no arguments whatever to sup
Had he raised objections to any passage in the
port them.
Vedas, they would have been instantly answered. But his assertions,
as they now stand, are Lot amenable to refutation.
For example, if
anybody says that a certain bag contains 1,000 counterfeit rupees, the
only thing that can be said, is that as long as the rupees within cannofc
be shown to be spurious, we cannot believe his assertion. The same is
the cuse with Mr. A. 0. Hume and the person who has published the
It was proper for these two personages
letter in the Bharat Mitra.
to give their own version of any Vedic mantras ( marking their number
and chapter in ihe Vedas ), and then to prove that the Vedas were not
the word of God and were fallible. Their objections thea would have
been considered amenable to refutation. If they are, evan now desirous
of getting an answer to their objections, they should do it
otherwise
their objections amount to nothing.
There is one thing, however, which
deserves consideration, viz,.
are there different doctrines in the
*
"
Why
Vedas ? Now, mark this objection is also somewhat vague. Where,

in what mantra, and of what kind the different doctrines are, is not
mentioned. The different doctrines, on account of different kinds of
knowledge in the Vedas, are not to be deprecated. Grammar, Nirukta
(philology), poetry, astronomy, medicine, politics, music, mechanics and
other sciences treating of all things from the earth to God, have their
germs in the Vedas. Their technical terms and, descriptions are different.
As the technicalities of the knowledge imparted in astronomy are quite
different from those of grammar, there are separate mantras treating of
those subjects. If by different doctrines is meant what I have said, the
objection falls to the ground; if the writer means any thing else, this
!
assertion is quite wrong,

Therefore it is proper for the objectors to
publish in a journal any mantra of the Vedas, which they consider fallble,
with their comments thereon. An answer to their objections will be given
at a proper time through the same paper. If they are truly desirous of
understanding the doctrine of the infallibility of the Vedas, they can
advantagously consult the Rig Veda Bhashya Bhumika, published by me

if they do not have it, they can send for it from the Vedic Press,
Prayag,
In case they are not fully acquainted with the Arya Bhasha [Hindi), they
;
53
ODEYPORB.
VDIC COMMENTARY
should get it read to them -by a truthful person familiar with the two
If they are not quite satisfied
languages, Arya Bahsha and English.
after reading it, they should remove thoir doubts in personal interview with
me because much time is required for discussion through papers, and the
leaves very little time at my disposal*
publication of the Veda Uhashy.i
As for their assertion that my Veda Bliashya can be infallible, if I be
God, or inspired by him, I only say that I am not God but his servant, and
;
that God has revealed the Vedas for the benefit of mankind, showing to
what extent human knowledge, reason and exertion can go. I write the
commentary on them according to the extent of my knowledge and reason,
and in an unbiased spirit. It Jias undergone the scrutinsing perusal of the
to find fault with it, and yet the
public, and no one has como forward
doubts of some* persons about the Veda are not removed! Such unfounded
doubts can do no harm. The infallibility oE the Vedas is manifest. from
the fact that they contain truth and truth only. If Mr. Hume has any
objection against the Vedas, he should publish
from
my Veda Bhashya any mantra which
I shall then send
my answer
to
i>
to
the
it
is
in a paper,
the
pointing out
mark
of his criticism ;
If the chiefs of the
same paper-
Theosophical Society raise a mere groundless doubt, there is no help for it.
They are atheists and Buddhists, believing in spirits and witches. It is
deeply regretted that they proclaim themselves as reformers and teachers
atheism and belief in spirits, witches, &c. They love atheism without
concomitant disbelief in **6/n*fo," &c. It is true that those who leave
one true God, will fall into superstition, deception, and belief in imaginary
beings, such as Kut Hoofni Lai Singh, &c. Newspapers publish reports
if
of Colonel Olcott s^ innumerable cures
they are trne, why does
he not cure sick persons befora me and thus convince me of the
I shall thank the
chief of the Theosophical
truths of these reports ?
Society, if he heals any sick person whom I tell him to restore to health.
I fully believe that in my presence his case would be like Chela at Lahore,
whose boasts procured hiai the amputation of his finger his occult powers
I challenge the society to show me their spiritual
will be of no avail.
of Yoga
powers or Yoga Vidya. What I hava seen of their
siddhis,
What new things can they ba said to have
is nol to be Regarded as such.
learned now ? I oonsidOr all these as imaginary dreams."
The triumph of Vedic religion and the fame of the Swamiji s learning
spread not only in India, but in all other countries, and attracted the
attention of the Hajabs or king3. who are the last to join* in a good work
but the first to take advantage of it. Accordingly, he was called by some
o the kings of Kajputana, whence our Swarniji never came out.
We now
proceed to mention a few events of his life in the land of the Rajputs.
of
its
"
Odeypore.
On
Tuesday, the llth of August, 1882, ho went to Odeypore, the

Kajputana, and was lodged in a splendid royal
capital of Mewar,
residence in the King s garden. The news of his arrival spread like wild
Hundreds of poople poured forth to see him from the different
fire.
avenues of the town. The prince or Maharana himself followed by a long
retinue of his courtiers, cam3 out on foot to pay respect to him. The
interview so much pleased the princa that ha used to attend his lectures
on Vedic religion with the great grandees of his court.
The effect of tli3sa lectures on the mind ol: the chief may be judged
from his at once commencing the study of Sanscrit with the Swamiji,
which he so ardently pursued, that in a comparatively short inter val of
seven months he mustered as much useful knowledge as could be acquired
54
PAEOPKAENI SABHA.
AUTOBIOGRAPHY.
by an average man in two or three years When the prince was some
what indisposed, tlis Swamiji drove to his palace in a royal car placed at
his disposal.
He was respected and feared as spiritual teacher by tho
who several times expressed his sense of deepest obligation he layunder by the attention and kind visits of tho Swamiji. Tho influence of
the Swamiji s preaching went so far that tho Maharana gave up his
habit of daily attending the musical party of dancing girls, without which
kings can not live on earth with happiness, and ordered altars to be erected
.both in palaces inside, and in gardens outside the city for the sacrificial
purpose of ihawan, or burning drugs of peculiar chemical composition
chief
common
to pvrify the air, the
receptacle of breathing.
His lectures and sermons in the royal court wore attended by a vast
crowd o people, whom nothing but the intense interest of the subjert
could hold in order. His master mind endowed with heavenly knowledge
and accompanied with extraordinary power of oratory, pulled down to
pieces the hoary structures of superstition, viz
Hinduism, Jain ism,
Christianity and Mahomeianisin. Although it was announced everyday
that the professors of taose
religions should come forward to defend
them, yet none ever thought of speaking a word in favor of those monum
,
ents of anthropomorphism.
Paroukarui Sabha.,
On the eve of his departure from Odeypore, the Swamiji established

a benevolent society, called Paropkarni Sabba in vernacular, to do the
work of general good after him. The document ; by which he empowered
the said society was read and comnrmr -d in fflio, Court c f the King of
Marwar. It is, in fact, the will of the Swamiji. It bears the signatures
of thirteen great
feudatory barons of t ae Odeypore Court. Before we
translate it here for the information of the reader, it is necessary to say
that the property of the
Swamiji consisted of old books, the press (now at
Allahabad) to publish his books, and the casual free-will offerings of
kings and nobles. The press was started for him by t .e liberality of
his rich disciples and
placed at his disposal. Before the establishment
of the press, he used to refuse presents, but since then he directed what
was offered to him to be forwarded to the press," All ohis was made over
to the above mentioned
society by his will, which can be obtained fro en
any big Arya Samaj. Its fourteen articles specifying the duties of the
Sabha are as follow
The Society should protect me and my property in adversity
(1)
and manage and apply the snid property to benevolent purposes both iu
:
life-time and after my death, viz

The printing and publishing
(a)
of the Vedas and the books
supplimentary to their study [b] The preach
missionaries to the different countries
ing of Vedic religion by
my
sending
people may reject falsehood and accept truth (c)
The supporting and educating of orphans and paupers.
The Society should delegate one of its members quarterly or
(2)
half-yearly to examine and check the accounts, and to inspect the
management of the Vedic press at Prayag (Allahabad). A report on the
preas of such an inspection should be sent to each of the members. It should
of the world, so that
distinctly state any shortcoming, mismanagement, or any kind of bungling

the inspector notices in the working of the press. The inspector should
It will then be the duty of the
also point out remedies for the same.
members to express their opinions and forward them to the president of the
ITS RULES.
ITS CONSTITUTION.
55
Society, who will tike necessary steps to correct the evils in conformity
The members are requested
to the opinions of the majority of members.
not to be unmindful of their duty in any way.
It is proper and necessary for the Society that it should do this
(3)
most beneficent and virtuous duty with zeal, prsoverance, seriousness, and
magnanimity, equal to the importance of the task before it.
The Society which consists ot 23 Aryas, should be considered
(4)
in place of me after my death
that is to say, it should have the same
powers over my property as I have in my life. If any of the said 23
members, either out of selfishness* or any other cause, attempt at solo
powers, he shall be, thought as having no right to do it.
;
As the Society, in virtue of its authority, has power in my

(5)
life-time to protect me and my property and to make improvement tipoh
it
so it shall have the power of performing the obsequies of my corpse ;
that is to say, when my spirit departs from the body, it should not allow
the corpse to be interred, drowned, jor thrown away in tjie torest ; but it
shou d burn it on a sandal pyre. If it be impossible, it should take
;
maunds of sandal wood, 4 maunds of clarified butter, 5 seers of

tabernsemontana
camphor, 2 seers and a half of Bgallophum and
(fragrant roots) and 10 mnunds of wood, to consume my body, according
to the precepts of the Vedas laid doivn in the
Sanârlidhi^ on an altar
with the chanting of the Vedic mantras as in a sacrifice. It should not
do any thing else against the precepts of the Vedas. If the members be
not present on the occasion^ anybody then present may peform the said
ceremony, and he shoulfl. recover as much as he spends on it from the
Society, which should pay the expenses.
I have power in my life-time, and the Society has it after my
(0)
2
"
death, to strike off the name of any member I or it likeo, a ld appoint

his substitute, \\ho must bo a competent Arya.
But no member can be
removed from the Society until his acts are proved to be inconsistent
with the rules.
The Society like myself should always try to adopt those means
(7)
and measures which have hees voted for and agread upon by all members,
in the execution of the will, in the fulfillment of its provisions, in the
removal of a member and substitution of another in his stead, or in the
But if there be disagreement
protection of me in the time of misfortune.
as to the adoption of these means
among tho members, the opinion of the
and the vote of tho president should be
majority should be followed
considered equal to two votes.
;
The Society should never remove more than throa members ou
their examination of the faults uutil their substitutes are appointed.

If a member dies, does
9
not observe the foregoing rules,
or
abandons Vedic religion, the ,preo id en t should ask the consent of all to
remove him and appoint another competent Aryu gentleman of Vedic
persuasion in his stead; but till then no new, except the usual routine,
work should be done.
10 The Society shall always have tho
power of managemraent and
adoption uf now plans. Ifit have no certainty of tha correctness of its
roeolution?, it should take tho opinions of the Aya, S.miajos at some
appointed time through correspondence, and should act on the opinion of
the majority.
11
The president should annually or h ilf-yearly publish and send

member? of any increase or reduction of the establishment,
letters to the
56
AUTOBIOGKAPHY.
SflAHPURA.
the acceptation or rejection of any thing, the removal or appointment of

members, the examiaation and audit of accounts of receipts and disburse
ments, of assests and liabilities, and of profit and loss.
12
No quarrel or dispute in connection with this will should be
sent to the government courts of the time boing,
The Society should
decide it itself according to the law. But if it be out of its power, it
may be taken to the court for decision,
13 If I wish to appoint pension or give donation to any deserving Arya
in my life-time, and got it registered, the Society should accept and give it.
14 I, and the Society after my death, always and in every respect
reserve to ourselves the power of ame acting the above rules in consideration
of any especial advantage,
public good.
improvement,
benevolenceôr
Shahpura.
cDflring his sojourn at Odeypore, the Swarniji receive! several letters

of Shahpura, inviting him to honor the place with his
visit.
Accordingly, he started for Sliahpura on the 3rd of March, 1883.
Chief being informed of the date of
for convey
^hts departure, arranged
ance at the place, called Chittoarh, whore the Swamiji stopped for three
On the 7th of
daya to despatch sone work which had fallen into arrears,
March he reached Shahpura, where he was cordially received by the
Chief and his courtier/. Aftfer the ceremony of reception was over, the
Swamiji delivered lectures on religion ?.nd morality. The truth of his
preaching won the hearts of all, who, as the report goes, embraced the
Vedic religion en misse.
While he was hero, ha was earnestly solicited by
the Maharajah of Jodhpore to favor him with his visit. He, therefore, left
Shahpura and reached Ajinere en route to Jbdb-pore on the 27th of May.
<
from the Chief
Jodhpore.
On
the next day he travelled by railway fo the city of Jodhpore, where

the Chief with all his relations and courtiers gave bun the most cordial
On the interview the Chief presented him with five gold aud
reception.
five
silver
coins, and accommodated him in a splendid building,
twenty
which was especially furnished for his residence, ilere the Swamiji
delivered lectures on true religion, the duties of the king and the
The Sensible people of
subjects, an-1 pleasures of virtuous conduct.
and discussions
lectures
his
became
Besides
followers.
daily
Jodhpur
with the votaries of other religions, the Swamiji also continued his
wonderful exegesis of the Holy Vedas. Thus he spent four months at
Jodhpore; but in the fifth month he suddenly fell sick and was removed
for treatment to Aimere, where he died on t ne 30th of October, 1883,
A. C, corresponding to Tuesday, the 15th of the d irk fortnight of Kartic,
1940, A, V.
The account of his sickness
"
is
thus given
by a correspondent
of
tha
"
Arya Magazine.
His
Illness.
His death, which has baen deeply deplored by all papers in Inidu, is
thus stated to have occurred. On the 26th ot: September Swamiji Dayanand
Saraswati was seized with catarrh, and on the 29th he suffered from
extreme pains in the stomach, to vain ve which he repeatedly filled it
with water< and emptied it by vomiting; but with no success. On the
was boiled, which
30th he took some watar iu which some
ajwan
news
of hig ill- health
the
tho
some
notions.
On
of
1st
October
him
gave
reached His Highness the Maharajah of Jodhpore, by whom Dr, Ali
Mardan Khan was engaged to attend the Swamiji.
"
JODHPOEE.
His ILLNESS
&
DEATH.
57,
Upto the 3rd the treatment was slow, but on the 4th the full dose
the case became considerably worse.
He now
pills was given, and
suffered from tho constant looseness of the bowels, which caused extreme
weakness in his hitherto robust body, Blisters came out on the face, in
the mouth and throat, so tlrt it was not without much effort and trouble
Ho not only lost puwer to raise himself in his
that he could t.ilk now.
bed, -hut required the ussistace of several men to change his sides.
Upto
the 16th, however, the treatment of Dr. AH Mardan Khan was continued,
daring whioh period Dr. Suruj Mai was also consulted. No relief was
felt, but on the contrary, hicoouu;]i began to torment in addition.
Upon
this Dr. Adam was consulted, who advised the Swarniji s removal to
Mount Abu lor change of climate. The Maharajah of Jodhpore declined
when the, Swamiji
to send him away in that precarious state; but
insisted upon going to the mountain, His Highness could not help giving
of;
his assent.
The Maharajah presented Rs. 2,000 to the Swamiji, who instantly

remitted them to the Arya Samaj
Bombay. Koyal tents, six camels,
three Ruthas, one phaston, four palanquin bearers, and some ot the
courtiers were sent with the Swamiji, and the Maharajah, by way of
respect, went afoot some two hundred pace# with the palanquiu in which
the Swamiji was carried. The Maharajah also advertised a reward of
Its. 2 000 to any medical man wiio could cure the Swamiji.
When tho Swamiji reached Mount Abu, Doctor Lachm am Das, a
Panjabi gentlman, undertook* the treatment, and was so far successful
and the looseness of the bowels removed
that the hiccough
stopped-^
within a couple of days when he was transferred to Ajmere, and was
ordered to proceed thither at once without any objection.
Finding himself successful in his treatment, Dr. Lachman Das was
anxious to continue it till the cure of the Swamiji was effected; but ho
was not allowed a day s stay there, nor was his resignation, which he
tendered on that very day, accepted. Ho was therefore obliged to leave
Abu for Ajmere; but before he did so, he requested the Swamiji to come
to Ajmere, to which he did not agree.
His attendants,
marking the
progress he had made towards recovery under the treatment of Doctor
t>t
Lachman Das, brought him, though against his will, to Ajmere, where
the disease, in spite of every means which tho best medical, authorities
could devise, took an alarming aspect, and proved fatal on the evening
of the 30th of October, 1883.
His DEATH.
A little more than an hour before his death, he raised himself in
his bed, and declared himself free from the disease and its
consequent
sufferings, and while in that posture he went into the contemplation of
the Deity for some time, and then stretching himself on the bed ordered
every one present to retire behind him, so that his mind might not be
detracted by the sight of any one present; and when this was
done, he
began to sing praise to God in Hindi, and to recount his attribute s in
his glory.
After this he cited certain Vedic mantras, and then
reading
the
Gayatree mantra" stretched his arms at their length, and clasping
his hands in adoration to tho Most High, and
turning his body on the
right he gave up his holy ghost.
He died at the age of 59. He was in full possession of his senses
till tho last hour.
His body was wrapped up in a
shawl
coloured in
v
u
and was carried to the cremation-ground on a wooden
gairu,
platform,
on the sides of which small flags were, let loose with branches of
pUtntaiu
"
"
"
58
AUTOBIOGRAPHY.
COL.
OLCOTT.
The funeral procession was attended by ail.elasses of

Marwaris, chanting hymns from the
people.
Bengalis, Hindustanis,
Vedas. Two maunds of sandal wood, eight nuiunds of common fuel,
four maunds of ghi (butter), and two and a half seers of cammphor, were
here and there.
used in his cremation.

In order to give an idea of the general grief felt o i his lamentable
death, I here subjoin a few excerpts in testimony of his learning and
"
greatness.
master spirit hus passed away .from India. Pandit Dayanand

Saraswati, the founder and supreme chief of the Arya Samaj of Aryavarta, is gone; the irrepressible, energetic reformer, whuse mighty voice
and pnss,ionata eloquence for the last few years raised thousands of
people in India- from lethargic indifferenca and stupor into active patri
He has passed out of this plane of strife and suffering
otism, is no more.
and more perfect state of being.

special telegram from Ajmere* brought to many Arya Samajes
the melancholy news that their master Swami Dayanand Saraswati brea
thed his last at 6 p. M. on 30th October. u De mortuis nil nisi bonum.
All our differences have been tburnt with the body, and with its now
into a higher
"
We
sacred ashes they are for ever scattered to the four winds.
remember
the grand virtues and noble qualities of our former colleague,
bear in mind but his life-long devotion
teacher, and late antagonist.
to the cause of Aryan regeneration; his ardfcnt love for the grand phi
losophy of his forefathers; his relentless untiring êal in the work of the
only
We
projected social and religious reforms; and it is with unfeigned sorrow

In him
that we now hasten to join the ranks of his many mourners.
the
of
in
true
sense
India has lost one of her noblest sons.
patriot
the word, Swami D yanand laboured from his earliest years fo* the
recovery of the lost treasures of Indian intellect. His zeal for the
reformation of his mother-land was exceeded only by his unbounded
Whatever might be said as to his interpretation of the sacred
learning.
writings, there can be but one opinion as to his knowledge of Sanskrit,
and the impetus to the study of both received at his hands. There are
few towns and bnt one province we believe nimely, Madras that Pandit
Dayanand ,did not visit in furtherance of his missionary work, and fewer
still where he has not left the impress of his remarkable mind behind
him. He threw, as it were, a bomb-shell in the midst of the stagnant
masses of degenerated Hinduism, and fired with love for the teachings
of the Bishees and Vedic learning the hearts of all who were drawn
within the influence of his elopuent oratory. Certainly there was no
better Or grander orator in Hindi and Sanskrit than Swami Dayanand
throughout the length and breadth of this land.
As soon as the sad rumour was confirmed, Colonel Olcott, who was
then at Cuwnpore, paid a public tribute to the Swamiji s memory. He
said that whatever might have been our rights or wrongs in the contro
versy, and whatever other pandits or orientalists could say against the
Swamiji, there was room for no two opinions as to his eneregetic patristism of the nationalising influence exerted upon his followers. In Pandit
Dayanand Saraswati there was a total absence of anything like degrad
ing sycophancy and toady inn towards foreigners from interested motives.
At Bora Bunki, Lucknow, our president repeated the ame ideas to an
immense audience in the Palace-Garden (Kaisar-bag) of the ex-king of
Oude, and the sentiment was warmly acknowledged.
OPINIONS.
59
NjswsrAi
Truly, however hontical ani blashomous might hiro appeared his

religious radicalism in thu sight of old orthodox Brahminiam, still hia
teachings and Vedic doctrines propagated by him were a thousaud times
more consonant with Shruti or even Smriti than tlio doctrines taught
by all other native Samajes put together. If he merged the old idols
into One -Living Being Ishwara, as bjing only the attributes and powers
of the latter, ho yet had never ^ttomptod tlio folly of forcing down the
throats of his followers the hybrid
compound of a Durg.i, Moses, Christ,"
& Ko an & Buddha Cliair.aiiya mixture of the modern reformers. The Arya
Samaj rites certainly make the nearest approach to the real Vedic na
And now, on the death of the Swamiji, there is no ono
tional religion.
we know of in India capable of taking his place. The Arya Samajes, &s
far as we could ascertain, are all conducted by men who can as little fill
the vacant place as a cardboard tree of a dramatical stago can ber;omo
a substitute for the strong cedar, tho king of the Himalayan forests.
Loving old Aryavarta, as we do, for its own sake, it is -with sincere
sadness and faar, and with a deep seoaa of sympathy for bereaved India,
the death of Pandit Dayanand Saraswati is an
that we say once more
At the,/ present chaotic stage of
irreparable loss to tho whole country.
its reformatory progress, it is simply a national calamity.
In connection with the above sad event we may take this op
portunity to make a few remarks in answer to a certain surprise expressed
by several correspondents. They<aro at a loss to realize, they state, that
a "yogi," credited with sjme psychological powers, such as Swarni
Dayanand, was unable to fdresee the great loss his death would cause to
India was he then no ci yogi," no
Brahma-Rishi," as the organ of tho
Lahore Samaj called him, that he knew it not ?
To this we answer that we can swear that ho had foreseen his death,
and so far back as two years ago. The two copies of his will sent by him
at tho time to Colonel Olcott and to the editor of the Theosophist respec
both of which are preserved by us as a memorial sf his by-gono
tively
are a gftod proof of it.
He told us repeatedly at Meerut ho
friendship
would never see 1884. I\ut even had lie not foreseen his death, we do
not 863 what bearing it can have upon the tl yogi, 1 powers of the
A Theosophist s letter in the Ar-ya Magazine.
defunct?"
Indian newspapers thus noticed his death
It would be a mistake to suppose that the work set on foot by the
lamentable deceased is confined within the four corners of the Arya Samaj.
The principles he preached spread far and wide, and created a revolution
in men s opinions
/The Tribune, Nov, 3 and 19, 1883.
It is our painful duty to record the death of Sawami Dayanand
Saraswati, the distinguished founder of the Arya Samaj and the foromosb
Hindu reformer of his generation. This melancholy event took place at
Ajmere on Tuesday last. His vast scholarship, remarkable powers of debate,
and unimpeachable independence of character will be proudly remember
ed bj his mourning conutrymen.
The Indian Empire, Calcutta Nov. 4.
India has lost one of her foremost religious reformers of the old
school
a rationalistic advocatj of vtdic revelation
by tho close of a
of
life
useful
our
now
historical
Saraswati
Pandit
really
Swami,
Dayanand
who breathed hia last, with the dying spasm of the year 1939, The
difference may occur as to the preciseness or correctness of his exegetical
exposition of the Vedic Scriptures, yet who will not miss on our public
platform the de^p fervour of his preachings, the great force of hia
"
"
AUTOBIOGRAPHY.
60
His WORKS,
language, the unopposable artillery of the forensic eloquence, the honesty

of the purpose, the firmness of his resove, the frankness and straight
forwardness of his motives, his independence of character and action, and
his genuinely patriotic ardent zeal to lift up his country from the depth of
superstition and priestcraft, idolatry and unmeaning ostentatious ritualism?
H{ S \vorks.
Gujrat Mtlra, Suiat, Nov. 11.
The following are the most important of his bojks available at the
Vedic Press, Allahabad, or any Arya Samaj in India
1.
Veda Bhishya BhumikaJ? an introduction to his commentary
on the Holy Vedas. It Is an excellent compendium of their leading
Its perusal silences the objections of the persons unacquainted
doctrines.
with their philosophy. In short, it is, as it weê, the key to the right
interpretations of the otherwise sibylline books of the Holy Vedas.
a Veda
his
on the
Vedas.
2.
:
"
Holy
commentary
BhashyaJ*
Veda
his
on the Kig Veda.
Rig
Bhashya,"
commentary
(a)
V Yajur Veda Bhashy?" his commentary on the Yajur Veda.
(6)
These commentaries are appreciated by those alone who know a little
It gives tho prose order of the mantras, the meaning of
of Sanscrit.
words, the literal translatsion of the Vedic verses, and their purport in the
It is supported all throughout with
easiest possible Sanscrit and Hindi.
It is written in two languages,
the autorities of ancient divine sages.
Sanscrit and Bhasha or Indian vernacular.
3
Satyarth Prakaih" an exposition of the monotheism and
Its first. ten chapters treat of divine
civilization of the ancient Aryans.
the
four-fold
mode of life and the constitution of
nomenclature, education,
and the remaining four chapters give an intensely
the Aryan society
interesting brief account of all the religions with -their refutation. The
study of this book will give clear insight into all the multifarious systems
of theology that aro spread on the surface of the earth.
u
"
4.
^Fedank Prakash," a splendid illustrated translation and
methodical arrangement of the wonderful Sanscrit grammar of Panini. It
is published in the following 16 parts
:
1 Varnocharan Shikeha, orthcepy2 Sanscrit Vakya Probodh, colloquial.

3 Vyahar Bhanu, a primer.
4 Sandhi Vishvyv, coalecenco of letters and orthography.
5 Namika, declension.
6 Karikea, cases.
7 Samaxiha, compound words.
8 Strain Taddhita, genders.
9 Avyartha, indeclinables.
10 Akhyaatika, the verb.
1 1 Sowvar, accentuation and prosody.
12 Paribhashika, technicalities.
13 Dhatupatha, roots14 G-anapatlia, conjugation.
15 Unadhikosh, words-making.
16 NighaiUu-i Vedic vocabulary.
5.-
inula) of
Panch Maha Yajna Vidhi, an Aryan Liturgy, containing the

five rites of worship, which are as follow
:
for.
OCEAN OP MERCY,
His WOBKS.
61
Meditation of God.
1.
Purification of the air.

Performance of filial duties.
Donation of alms.
4.
Maintenance of the learned.
5.
6.
Sawcar Vid hi, a ritualistic treatise
2.
ceremonies
on the following
16
Aryan
Garlhadhan
1.
conception.
on perceiving the signs of life in the
foetus held in the second or third month of pregnancy.
Simantonayun purificatory rite held in the fourth, sixtii, or
eighth month or pregnancy.
Jat Karm
festivity of birth.
Nam Karn naming the child on the llth, 10th, or anniver
Pumavan
2.
3.
4.
5.
ti.
7.
8.
9.
10.
.festival
sary day from its birth.

Nishkraman taking the child out of the house in the fourthmonth from its birth.
Anna Prashan feeding the child when six months old.
Chura Karan tonsure at the age of one or three years.
Kama Vedh boring the ear or the nose by way of vacci
nation at the age pf three of five years.
Upanayan and Vedwambha sacrament of regeneration by
11.
the investiture of the sacred thread at 8 for the Brahm in,

at 11 for the Kshatriya, at 12 for the Vaishya, as an
emblem of the vow to study the Holy Vedas or the whole
circle of knowledge.
Samavartan the student s return on the completion of
12.
Vu afo
Vedic study from an academy.

marriage at the minimum ago of 15 for the bride and
25 fcsr the bridegroom.

Grihasth&shram-r- entering the world or betaking one s self to
a profession.
14.
Vauupraxthashram retirement on the birth of the son s son
or appearance of old age.
15.
Sannyas renunciation of all for exclusive devotion to preach
ing truth or the propagation of divine knowledge.
16.
Antyeshthy Kanna cremation.
N.B. The moral splendour of such a virtuous course of
life requires no comment or description.
Aryoddesh Ratna Mala, a vocabulary of 100 religious words of
13.
7.
disputable signification.
8.
G-o Caruna Nidhi, a vegetarian treatise
n the utility of the
lower animals, translated into English in the book, called the Ocean of
Mercy.
9.
10.
Aryabhivinaya, litany or selection of vedic mantras for prayer.
Sawami Narayan Mat Khandaii,
refutation of
Sawami
./Varayan s
religion.
Besides these, there are other pamphletes, and debates, which can be
the Arya Samaj, but which can not be all noticed here.
known from
Such waa the great man that lived among us teaching, persuading, and
His premature and sudden death cast a gloorn ot melancholy on
leading.
the fair prospect of India s regeneration. But his Samajes soon recovered
from the discouraging damper thus thrown upon their mind, debaiinff
AUTOBIOGRAPHY.
62
His CHARACTER.
the progress of reformation so rightly commenced by the master genius of

When our ignorance of the past had blind
ed us to the innate defects of modern education and civilization whose
pernicious effects worked secretly in our hearts and corroded into our
very spiritual and physical vitals it was tho shrewd penetration and clear
u
greater mm," who was much more veraed in the
sightedness of this
the superficiality of modern
of
the
remotest
learning
antiquity than i
His
culture, that opened our oyes to the most effulgent glory of truth.
Swami Dayanand Saras wati.
thundering and falsehood-condemning voice, proceeding from the since

rity of hedrt and the purity of love for all, went ip.to the heart of the
chijdren of knowledge and the friends of virtue. His friendly and dis
Their conviction of the truth of in
interested call was obeyed by them.
preaching still actuates their philanthropic actions, enables them to work
even more energetically than in his presence, and consoles their heart
that they have thrown off slough of sin and sorrow, which hold in the
bondage of supeistition the greatest portion of mankind, whose generation
has, therefore, naturally passed into their hands.
The object of the Sawanviji was only to inaugurate the true reform, and
since ic waa more than inaugurated even long before his career of piety
and righterusness was abrupty brought to a close, his life was well spent
and lagted only as long as it was sorely nee Jed, thus reminding us of the
well-known law of nature s economy, thai* she never works uselessly and to
no end, and the equally well-known adage^that all is well that ends well."
That the societies to work out the religious Reform were already estab
is avowed
Arya Samaj
lished in the Swamiji slife,
well-known
in the
in the following translation of a
song
Planted he the tree of knowledge

In the land of Aryas,
Preaching to us nature s privilege,
And
religion true that was.
Yedas had long gone
to disuse
of
this land
the
Mong
people
But he preached their doctrines abstruse,
t-
Proving them as God s command.

Smami truly loved the people,
And he was a pious man
;
He obtained the Heaven s temple

By good works he here began.
All his books him prove philos pher

In this selfiish time of strife.
Don t forget, Brother ever
!
What
We
he taught you in his
His Character.
to describe his virtues
life.
and the favours he did us and

days of bustle and strife, the ideal
he presented to us, is quite efficient to remove our evils, if we are bold
enough to copy it in oar conduct in the world, Until this is done, it is
hopeless to get out of the present slough of despond.
Look to his purity of character. From the time reason dawned upon
him to the end of his religious life, he was always engaged either in study,
asceticism, preaching, or in publishing books for the right information of
the world. Day and night he was surrounded by peisons either enquiring
of him about the truth of religion or discussing with him on the conti
nuance of modern superstition, His friends and foes all unanimously
all
are unable
the world in us.
In these
selfish
THMPERANCK.
63
SIMPLICITY OP LIFE.
to the spotless character

opportunity amid his incessant
he presented
testify
work
to
to
the world.
allure his
mind
to
Evil got no
the ease of
and indulgence in pleasures.

His perseverance enabled him to surmount all difficulties. Having early
broken all cjnneccion, he would be a sorry m-ui, h-id ho not beon persever
Ho carel for no obstacles that came across his way. Mountains and
ing.
foresta offered no impediments to stop him from visiting learned men in
search of truth. Oppsitions of men and hardships o? travels did not deter
him from pursuing tha grand object he had set before his mind of the
restoration* of Vedic religion.
leisure
Temperance marked
his entire
life.
The disadvantage
of
vyine
a*id
other beverages he learned from books and experience of others. The

of his coarse meal was never disturbed by the
simplicity and homliness
variegated favour of savory dishes. The prominent result of this life
f
long temperance was exhibited in ,he great muscular development of
his physique.
Except the mortal disease that attacked him in the cause
of falsehood, and to which he succumbed to our great misfortune, he was
almost stranger to any dangerous illness originating from the disturbed
state of body.
The self-imposed hardship served him for physical exercise. Constant
travelling mostly on foot, frequently attending the assemblies ot sages
and philosophers held at distance from the ham and clatier of town bustle,
and daily meditation of the upreme Being in a retired and calm place,
generally away in deep recesses of woods and dales, were enough to
require of him an active and energetic constitution that knew bub little
rest.
He not only displayed the unremitted and sustained activity of the

body, but presented to the wonder of the Indian world the extraordinary
of mental application.
Lactures and debates, books and
persistency
all full of arguments founded upon logic and philosophy, and
from the flitî of fables, are unquestionable proofs of the gigantic
work of his ever active mind.
The regularity of all his actions might well might put the automaton
Never did nature demand of him any kind of
of machines in shade.
pamphlets,
free
relaxity in the usual routine of useful work.
works that he prepared
how scrupulously every moment
The vo uminousness
of his
are sufficient to show

was employed to effect the purpose of his
in the last
decade of
life,
mission.
It is quite needless to speak of his eloquence, oratory, and debating
powers, as their effects are till almost fresh in the mind of his contem
The music of tho east and the logic of the west,
poraries and survivors.
all vanished from before the convincing truth of his
philosophical religion.
The boisterous learning of the moulvies, the shallow reasoning of the
missionaries, and the foolish gabbling of the pandits were all exposed and
held up to deserved ridicule of sensible people by his searching and
scrutinizing force of invincible truth.

Though in his last days he was respected by rich nobles aud chiefs,
who yrere willing to offer him money and other means of luxury, yet he
was never tempted by avarice. He kept himself aloof from such surroudings as might destroy his philosophical simplicity and create in him
a liking for vanity. His indifference to such worldly objects can only
be admired by the appreciating sense of persons who are awake to the
deteriorating effects of vanity and indulgence in vices.
AUTOBIOGRAPHY,
64.
His EXAMPLE
The readiness of his knowledge was one great cause of his uncommon
success in preaching and his always overcoming antagonists in discussions.
He was a living example of the envious perfection of educational system
of ancient Aryas.
Instead of the constant possession of books for consult
ation or reference as is the case with the literati of modern times, he had
almost all that was valuable on the tip of his tongue. And it was not
The idea of his vast knowledge, both linguistic and objective,
little.
can only be conceived by those who have either seen him in discussions
or heard his lectures. The mosh learned men, both Asiatic and "European,
failed to maintain their ground before him.
In the first place.
migerajply
doubtless in the wrong. But, above all, their inability of
were
they
reproduction and the defect of their knowledge combined to encompass
their defeat.
Notwithstanding his invariable triumph in debates and his acknowl
edged superiority in knowledge to others, he was never puffed up with
His absence of anger, his openness of heart, his familiarity of
pride.
conversation, his amiabilty of manners, his attention to persons of all
ranks, his regard and sympathy for the rich and the poor, all testify to
the humbleness of his spirit. Never did he pretend to assume an impos
ing character. He frankly admitted in public meetings that he was
He never blushed to acknowledge his short
like one of his audience.
his
life pervaded the sincere lore for the interests
comings. Throughout
of humanity, the intense desire for the alleviation of human sufferings,
and the ardent zeal for the diffusion of knowledge. All his virtues and
qualities from the time we heard of him as a preacher of Vedic religion,
were such as constitute a perfect ideal of human character for
If we heartily wish for our improvement and advance
knowledge and true civilization, we have but one course open
to us; and that is the imitation of the Swamiji s character in our life on
earth. Do we wish to lead our countrymen from the darkness of ignorance
Then lefc us devote our days and nights to
to the light of knowledge ?
Do we
the study of S mscrit, the mother of languages and religions.
wish to act on benevolence towards God s creatures ? Then let us learn
contentment from his great resignation to the will of God. Do we wish
Then let us take lesson from his
to live a godly life in the world ?
our imitation,
ment
in
all worldliness.
Do we wish to pass our life
with
our
wife
?
Then let us obey the
and
children
peace
the advice he gave
he
for
conduct
of
married
laid
the
and
life,
precepts
us in his works on the treatment of family members. Do we wish to
means for our fellow-being s benefit ?
acquire wealth by virtuous
Then let us adopt the professions and skills he chose for us. Do we wish
to secure a good name ? Then let us regulate our life ia accordance with
the commandments of the word of God, which the Swamiji so well ex
pounded. Keep, therefore, O Brothers, the model of Swamiji s character
always before your mind in your thought, speech, and action, if you really
have your good at heart.
entire
renunciation of
happily and
in
REFA
SALUTATION TU TUB LuiurGon, wuo j- TIIUTLI,

UK COXS IOUSNKSS, AND HAPPINESS
I
HEN
the
brought out the first edition of this book, called
xl !,
not
familiar
the
Hindi
I was
with
much
Prakt
Matyartlia
id loin; for, my mother tongue was Gajrati,and the language I used to speak
in the time of study, was Sinscrit.
Consequently many mist ikes crept
But as the most frequent use ol Hindi in the coarse
into that edition.
oi. my
preaching hu now obtained me great facility and practice in
speaking and writing it, I think it proper to publish the second edition of
tho book, after correcting its expressions according to tho rules of Bhasha
grammar. This revised and enlarged c liti-m presents a slight difference
iu its wording, phraseology, structure of sentences and
the general
I
uii of the subject-in .ittev, for, without this necessary alteration

hard to express tlvo liinii idiom, But there is no doctrinal differ
ence o- any 8 igni fiance in itMoriover, the typographical errors of the
first edition have been corrected in tho present one.
.
it
Wets
c mtain^ fourteen chapters and is divided into two parts.

ten chapters form the first pa t and tli-3 last four, the second.
first eiition did not contain tli3 last two chapters and the one on
my
beliefs ior certain reasons fiat need not bo mentioned ho:-e.
This bjok
The
The
first
The
the siguific ition and explanation of the names

an 1 rhi likj; the sônd, of the education of
Supreme Bjin^,
children: tho thir 1, of th.3 stu lent life (brahmicharya), the rules of instruc
tion, a list of authentic an 1 spurioa? bo^ks and the curriculum of studies
the fourth, of the institution of
\rrifige and tho duties of the family
the fifth, of tlu retired life ({/auaprastka) and the mis
life [grihctstha)
the seventh,
sionary lifj (winy as thi) ; the sixth, of the duties of kinga
of the Vddas and God the eighth, of the creation, preservation and destruc
tion of the world: the ninth, of knowledge, ignorance, damnation and salva
tion
the tenth, oc moral and immoral conduct, ordained and forbidden
food th^ eleventh, of the exposition and refutation of the faiths of India ;
the twelfth, of initerialhm, Buddhism (rationalism), atheism, and Jainism
or idolatry: the thirbe nth, ^f Christianity
and the fourteenth, of
ihom.3tanism.
The bo )k concludes with a summary of the ancient
Aryan religion as taught in the Veda s which I believe in entirety.
first chaptp.r treats
of tho
a->
ol:
Om
The
chief object of writing;
this
book
is to
bring the correct interpre
It proves what is true and
vogue.
exposes what is false. It is no truth wherein falsehood is substituted for j,ruth
and truth for untruth; but, on the contrary, truth consists in t 11 ing, Avr.iting
tation
of
the
Yedic Scriptures
in
nnd believing things

his untruth
to
as they aiv. The man who is partial, is ready to prove

be truth, and the truth of other religion.^ oppoae.4 to
hi->
MERIT OF THE BOOK.
66
PKBFACE.
to be falsehood.
He, therefore, cannot obtain true religion. Hence
the duty of virtuous and Learned men to acquaint all the people with
what is truth and what is falsehood, by means either of writing or of
preaching in the public. They will then judge for themselves what is good
and what is evil, and perchance choose truth and reject falsehood to
their great ease and felicity.
Though the power of the recognition of
truth and falsehood is inherent in the soul of man, yet the promptings
of motives, bigotry, prejudice, ignorance, and the lik^ passions keop him
away from truth and incline him towards ur truth. But this book is free
from all these defects. Also, there is not th remotest object to hurt the
but, on the contrary,
feelings of any person either directly or indirectly
the book proposes that men should distinguish tru<jh from falsehood.
Thus*- alone can the human race steadily advance on tho path of happiness ;
since none but the preaching of truth is the cause of the improvement of
Own,
it is
the
human
family.
ide ii^ this book either unconsciously or in

correcting the proofs in printing, shull bn immediately attended to when
but the voice of prejudice and cavilation with
pointed out in good faith
the view *of injuring the cause of truth shall be passed over unheeded
However, if a person informs us of something for the good of all men. his
onca accepted. Since there are
opinion when found correct shall be
the common people can
in
all the
men
learned
bodies,
religious
many
obtain and enjoy comfort and pleasure, provided th&t they give up
tneir partiality *nd acknowledge the truth of universal maxims, which hold
good in all times and are beneficial to all people*, arid that tht*y reject what
is prejudicial to their good and live in peace with one another
for, the
dissensi .us of learned men kindle thu fiimos of the mutual antipathy of
the vulgar, which tend to the increase of various kinds of distress and to
the decrease of e.;se and comfort. This loss which is liked by the selfish,
has launched all the people upon the se of sorrow. If a,ny person sets
about a beneficial undertaking for the good of all, he is embarrassed
with many troubles thrown in his way by the vicious for his obstr action.
Whatever mistakes are

;
&
But the
old saying is.
truth paves the

the firm belief in this adage, the learned and
virtuous never waver from revealing the truth of things, nor do they even
grow indifferent io benevolence, It is one of tiie settled truth, n ^..
Truth always triumphs, but not filsehood
path of thd learned,
From
which is said in the Git*. It means that all the efforts for the acquisition
of knowledge and virtue are like poison at first, but turn nectar in the
Simifar considerations actuated mo to write this book. The reader

the
in iy act on what he likes after its c;ireful and attentive perusal and
whole merit of this book is that it
The
of its purporc.
comprehension
in all religions that does not conflict with others
accepts whatever is truth
and it discards all sectarian views which are false and selfish. Ai.other
merit of this b:jok is that it has laid bare the secret and open wickedness,
of all religious sects for the information of both learned and unlearned
their differences, become
man, 8 J that they may think over them, settle
Just as I, being
true
one
and
follow
religion.
friands to on ? another,
false views of the
tho
tj
am
not;
and
in
b-jni
partial
living there,
Arydvaria
of this laud, but advocate the truth only, GO I am neither
various
end.
religious
AUTHORITIES FOE JAINISM.
to, nor prepossess.

their religions witu -i
friend of those who
-r
who work
and
r.
<!
ainst,
rl
for other
ii.ds,
67
but treat the people of other countries

I am as much
to right and justice.
>rd
Mie improvement ol this country, as of those

the same should, 1 think, all virtuous
-wards ,ny religion, 1 wou d have become
Had I
pejjiK fo.
ii
11
of modern times, who aro ready to extol,
like one of those
su ;vrt and spread thei .,wn creeds, and sland<. r, censure, obstruct, and
But these things are below the dignity of
persecute those of others.
man. .Because it is the characteristic of tho lower nnimals that the
strong afflict tmd prey upon the -/oak. And if a person takes advantage of
t
;<>ntL
machinery of the human body to perpetrate similar acts, verily

he is not endowed with tho godly virtue of humanity, and there is no
That per-soa
reason why he should not be called a, human beast.
a
But he who
true man who protects the weak in tho time of his strengh.
injures the interests of others out of his selfishness, is closely akin to
his efficient
is"
brutes, so to speak.
But to return.
Now, the first "eleven chapters of this book dwell

upon tho religious manners and customs of the eople of Aryavarta.
The religion they propound is based upon and enjoined by the Holy
Vedas and has accordingly ever commanded my belief in it; but tho
teachings of the modern Puranas (mythoL gical and cosmological books)
and Tantraa (ritualistic and demonological books) herein exposed and
j
refuted should always bo rejected with righteous contempt,

The religion of Charavak*a materialism given in the 12th chapter,
has now almost disappeared ;*it greatly resembles Buddhism and Jainism
in respect of atheism and the like, only that Charavakism is greater
Its propaganda should of
atheism than both put together.
necessity be
suffered
to pass without restraint, the
if
false
ideas
be
checked; for,
wcK ld will soon come to grief. Charavakism is one with Jainism and
Buddhism and is th .Tefore succinctly described in the 12th chapter. The
Jainism
points wherein it differs from the latter are also touched upon.
)
agreas with Charavakism and Buddhism in many, and differs from them
but in a few, things; hence, it is looked upon as a distinct sect. The
details of its divergence from* the former will be correctly learnt from
the perusal of the 12th chapter, which also gives the principal tenets of
Buddhism and Jainism. The account of Buddhism is taken, from, the
tl
and other books, which give an abridgement of Buddhism.
Dipabansha
The following authorities on Jainiam are consulted in the preparation of
"
this
bcok
(1) Abashyaka Sutra, (2j Vishesha Abashyaka Sutra,

Dashavaikalika Sutra, and (4) Pakshika Sutra.
11 Angas
Than(1) Aclmrangi Sutra, (2) Suyandanga Sutra, (3)
anga Subr.i, (4) Sam ivayanofii Sutra, (5) Bhagawati Sutra, (6) Jnata
dharma katha Sutra, (7) Ujiasaka dasha Sutra, (8) Antagarha dasha
Prashna
Sutra, 9) Anuttarovavai $utra,
10) Vipaka Sutra, and 11
vyakarana Sutra.
12 Upangaa
1
Upav.d Sutra, 2 Ravapseni Sutra, 3) Jivabhigama Sutra, (4) Pannagana Sutra, (5) J mbudwipapannati Sutra, (6)
4 Mool Sutras
(i)
Chandapamuiti Sufcra, (7) Surapannati Sutra, (8) Niriyavali Sutra, (9)

11
Kapyiya Sutra, 10) Kapabarhisaya Sutra,
Puppyyia Sutras and
(
TapyachuUya Sutra.
5 Kulpa Sutras:
(1) Utta -adhyayana Sutra,
2) Kishiiha Sutra,
Kalpa Sutra, (4) Vyavahara Sutra, and (5} Jitakalpa Sutra.
(11)
(3)
RULES FOB UNDERSTANDING.
6*8
6 Chhedas
nisliitlialaghu
Maha
nishitha brihad "bacliana Sutra, (2) Maha

3 Madhyama bachana Sutra, (.4) Pinda
nirukti Sutra, and 6 Paryushaua Sutra.
1
Chatus sarana Sutra, 2 Panclia khans
bachana Sutra,
nirukti Sutra, (5
10
(I)
Pay anna
Ougha
PfiEl AOE.
Sutras
Sutra, (o) Tadulavaiyalika Sutra, (4) Bhakti parijnana Sutra, (5) Maha
Grani vijaya Sutra,
7
pratya khyana Sutm, 6 Clianda vijaya Sutra,
3 ) Marana samadhi Sutra, (9) Devendra stavana Sutra, (10) Sansar
Sutra; and Nandi Sutra, Yogoddhara Sutra are also considered authentic,
5 Paftchingaa
(1) Commentaries on all the above mentioned books*
These are called parts, and these
(~) Nirukti, (3) Charani, (4) Bhashya.
with the texb are called Panchangas. Of these, the Dhundhiyas do not
recognize the parts. Besides these, there are several b.-oks of the Jain
faith.
The 12th chapter of this book gives their doctrines and articles
of rtith.
The Jain books labor under the fault of hundreds of thousands
of repetitions
It is a custom with them that they consider a book to
be spurious, if it is in the hands of persjns of different religions, or if it
is a printed copy.
This belief of theirs is ridiculous enough; for, a book
cannot be without the pale of Jaini>m, if a sect of theirs ever believed in
it.
Of course, that book cannot be called theirs, which neither is rior
was ever believed in by any of them. But there is no such book in the
above list that hns not been believed in by some or other person of Jain
f
denomination. Hence, the believer of a book alone is involved in the
But there are some among
refutation or confirmation ol its doctrines.
them who, whc-m in a meeting or discussion, Change their belief in a book
which they otherwise believe in. So they are* obliged to keep their books
secret.
They donot give r,hem, read them or teach them to their oppo
nents in religion.
The reason is that they contain so many abstird things
The abandoning of a lie is its
as cannot be niniutîned by the Jainls.
(
proper answer.
The 13th chnpter describes the religion of tho Christians. These
All their especial and
people hold the Bible to be their religious bi ok
said
in
been
the
have
treated
of
doctrines
chapter.
important
Tno 14th chapter deals with .he religion of the Mahometans. These
people uphold the Koran to be the book of their religion, the chief doc
trines of which have boon as well explained and convassed as was consistent
with brevity.
The book concludes with a synopsis of the important doctrines of
Vedic religion. The perusal of the book that dots not enter into the
spirit of the author or his intention will not at all elicit the real purport
for, there are four conditions for the right understanding of a subject,*
;
2) yogyta: fitness, (o) afatfi: usage, and

lie
the
grasps the right meat ing of a subject who
(3) tatparya:
object,
reads it in conformity with these four essentials. I Expressiveness (the
power of conveying thoughts) is the correlation between the speaker and
the words of the language he employs with reference to their signification.
2 Fitness (propriety) is the suitability , of the expressions used, just
3 Usage (idiom) is the
tho same away as water is suitable for sprinkling.
with one another.
their
collocation
which
words
of
order
regulates
proper
4 The object is the purpose for which the writer has written a book or
speaker has made a speech. This purpose should always be kept
uppermost in the mind in the consideration of the subject. There are
nuny prejudiced persons who throw out conjectures quite contrary to the
intention of the writer ov speaker. Those gentlemen arc generally
viz., (I)
akonltslia: expressiveness,
G9
ALTR
8
heir intellect is destroyed by tho darkness of
ignoranc
from
But
I
about
sectarianism.
tho
do
not
very beginning
by
brought
view tho Purunas, tho Jam books, the Bible, and the Koran with the eye
of prejudice, and therefore I accept what is good and reject what is faulty
1 try for tho advancement of the Hindus as well as for that
in them.
A few
I think other people should also do the same.
of other nations.
Haws of those religions have been here put forth. Sensible people can themsolve- judgo whi .-h is a true and which is a false relig- ou by comparing
them, and accordingly form their opinion as to tho acceptance of truth
and rejection of falsehood. It is jquite foreign to the sincere wish of the
truly learned to incite any people to prejudice them against each other
to set them together by the ear, and thus to work out their ruin.
Though
ignorant persona will think otherwise on perusing this book, ye$ Ijear&ed
and wise men alone will comprehend the true and real object of it. With
this settled
conviction and a
sanguine hope of my labours being
successful, I lay my object before the judgment of all good men.
They
may favor it with an impartia reading to make my labours useful to
them, in like manner, it is the most important duty of mine and of
r
sectarian.
virtuous people to reveal
who
and truth only.
the trnth
May
tho
Infinite
all-truth, all-intelligence, allfhappiness, and the innermost

spirit of all, out of his grace, give success and permanence to this object
of mine
VerLiun sat sapientia ft word is enough for the wise.
(rod,
is
ODEYPOEE, BHADRAPAD,^
Uright Fortinght
1939, A. V.
),
DAYANAND SARASWATI.
*
NOTE BY THE TRANSLATOR.

Transposition of Sanscrit verses.
In the translation of the book the Sanscrit authorities of the tex*

placed over the translation, though they rue given in tho original a long
way before it, which makes it somewhat inconvenient for an enquirer to
In the beginning the Sanscrit
teat the correctness of tho translation.
versos, not being explained there, aro transposed to tho place of their
In like m mner, the verses of Mann, which ure often grouped
translation.
together, aro interposed in the translation for the facility of reference,
Abbreviations used in Translation
The book is replete with Sanscrit quotations from numerous
Hence the
Sanscrit books, to repeat full names of which is very tedious.
fire
initials of their
below
names are often used,
Rig. for Rig Veda.

Yaj.
Yajur Veda.
for
Varg
Mantras.
Addhyaya,
An u vak.
Prapathak.
,,
Kand.
Archika.
70
PREFACE.
ABBREVIATIONS.
Br
fo r
Brahdaranya Upanishat
O. T,
for
Old Testament.
SATYARTH PRAKASH.
CHAPTER
I.
Aum!
Explanation of Aiim.
word Aum-kara* is the best name of God

for, the three letters
w, which compose the word Aum, denote many of his attri
For instance, a signifies Virat: the Ruler of the universe,
butes.
Omniscient
the
Being, Visdwai the Omnipresent Being, and the
Agni
u implies Riranija Garbha: the Upholder of
like divine appellatives
the
stars and planets, Vayu:
Omnipotent Being, Tejah the Self-glorious
anc? m expresses Ishwar the Lord
like Gud s opithtts
such
and
Being,
God, Aditya the Eternal Boin<, Prajna, the Universal Intellect, and
Thus tho Divine Names are clearly and dis
similar name^ of the Daity.
in the Vedas and oth:3r philosophical books, and the
described
tinctly
context of tho passngos of alPthe books these names occur in, refers them
to the Supremo Being al^ne.
Why should not Virat and the like words be tnken to mean
Question
Do they not mean the universe, the earth, and
?
objects ruther than God
and ginger and the
Indra and the like gods
the similar creations
like drugs in medicine ?
Answer Yes; they do. But they also mean the Infinite Spirit.
Don t you take them to mean gods only ?
Q,
A. -No. What is the authority for your taking them to mean
:
exclusively so ?*
()
Gois are well-known muT are also considered the best of all; hence
I take these words to mean them.
Is there anybody better
Is not God well-known ?
A.
than he ?
to
mean
them
God
?
also
take
How
t
doa
can
you
Then, why
anything
be better than God, when he is well known, arid there is nono equi~l to
him ? Therefore your objection is untenable for, it contains many in
consistencies
as, for instance,
}
^qfe?cj qftai^Tgufelrf 91^* ^frf snfarfÎTa:a man having got food *eady, goes about asking for it, he
meaning,
cannot be looked upon as a wise man
for, he trins for things rather few
and far between than those ne^r at hand. In like manner, your assertion
The
is as unreasonable as the wisdom of that person is uncommendable.
reason is evident that thero is no authority for your taking the words,
if
Virat, &c.,
universe,
(which plainly and decidedly imply the Supreme Beinf, the

the like objects of nature, to mean gods and other
and
imaginary beings only.

*
Kara
simply
a,
is a termination ad. led to letters to m;xke them nouns and clcclinablcs, as akara means
So here num-kara is simply Aum, whl h is an indeclinable particle.
SATYARTH PRAKASH
CHAPTER
I.
CONTEXT HIVES MEANING.
You
would, perhaps, say that the occasion should determine the mean
For instance, a gentleman says to his servant,
ings of words,
meaning, O butler, bring

occasion; for, saindhava
me saindhava.} Here the man should think of the

means two things, 1. a horse, 2. salt. If it is his
he should bring his horso; and if IIB is at dinner, he
master s time to go out,

should bring him salt but if, on the contrary, he brings salt on the occasion
of going out and the horse at the time of dinner, his roaster will get angry
and say, a Thou art a fool. What is tlra use of bringing me salt i.t the
time of going out and the horse at that of dinner? Thou dost not think of
Thou didst
occasions, otherwise thou wouldst bring what was then needed.
not think what the occasion required so thou art a blockhead. Get thee
gone from me.
Well, what does this dialogue prove ? It goes to prove that that signifi
cation alone should be accepted, which is most appropriate and suitable
and th is is what wo should all do and
to the occasion requiring
scrupulously observe at all times.
EXAMPLES.
Let it, therefore, be borne iu mind that Om* and similar other words
mean the Supreme Being in the Vedas in such passages as are quoted
below* The object of these quotations is to show 1) that Aum and the
no name
that
like words in them signify the Infinite Spirit
(2)
of God is meaningless, as in the vulgar dialect a pauper is called dhanpati:
a master of riches, and so forth. Moreover, tKey prove that these words
denote either qualities, actions, bearings, or natures of things in different
;
it",
places.
Now, Aum and the other

follow are significant, as,
âî
*t
1.
names
of
God occurring
in the
verses
that
meaning, God 19 called Aum from affording us protection, Kham from per
vading all things like the^ky, & Brahma, from being greater^than all things,
(
2.
He
alone
but none
who
is
Chh.
else.
Aum, and who
called
is
immortal, should be adored
Up.
3.
A um
in the
is
importance.
4-
specific, connotative and most

arid other scriptures, and his other
the
Vedas
?&sf
important name of God

of secondary
names are
Mandukya Upanishat,
t^T gm^Tfl
n
He is called Aum who is sung in all the Vedas, invoked in all

the acts of devotion and austerity, and sought for obtainment in the vows
of
celebaoy,Kath,
5.
usnfarTK
II, 12.
s^mîw^fa
ww
fwrcT
*
Om and Aum are optional SpelliDgs,0
fl
au,
INDKA &e, MAEN GOD,
AUTHORITIES
73
He should be regarded as the Supremo l*eing, who is the teacher.

who is more subtle ih;m moms, who is self-glorious, and who is
known only in the intelkvb composed in trance, or abstracted from all
of nil,
Msuiu, XII, 112
influence of matter.
6-
called
(Jiul is
J.-////
incarnate knowledgj
Almighty Lord ot all:

Brahman, because ho is
7-
he is self -glorious
Mann, because he is
Jwlra, becm.o he is the protector of all and the
Pran, because lie is the fountain of life of all; and
the all-pervading principle of the universe. i6, 123
l>e<;
uts->
^: s fajcr.
* 3iTnfrr, 3 ^W.ll
*r vw>*
**%:
in
called
fa<*g:
*r
RU^<:
qw
*r
^mz:
Kaivalya UpanishatBrahma, for he makes all the world Vishnu, for he

pervades all; Rudra, for he afflicts the wicked by punishing them; Shiva,
for he is happy and is the dispenser of good toall
Akshar, for he is
everywhere and immort.il; S war at for lie is self glorious; and Kalagni, for he
destroys all during the time of cataclysm and is, as it were, the destroyer of
He
death, being the purifying
8-
fire of eternity.
<
finr
T
i?^r
^^^
*j
fTTrfM^rm^:
Indra nnd the similar other words are the names of the Deity who is n. on
Rig I, cixiv,46
dual, self-existent, and khe all-encompassiug substance.
He
called Indra, for he pervades the most wonderful empire of

for his protection is best
the objects therein
(2) Suparna,
his actions perfect; (8) Garut-man, for his glory is. universal
& (4)
(1)
nature and
and
is
all
more powerful than the air.

Thus
Divya, Suparna, Garntman and Matrishwd are the names of God. The
rcnialuiug names will be explained hereafter.
for,
Matrishiva,
9.
he
is
infinitely
*ufa wfa^ferfT*fcft*3qraT ftsa^r vf^^r

C\
fr>
3*35.
God
names
of
is
^fa^f ?n^T iftT^ ^T f%U^\:
ll
called Bhumih, for all the creatures exist in

in this verse will be explained hereafter.
Yaj, XIII. 18him.
The
other,
God
10.
Indra is a name of Go 1 in this verse

hence,
an authority. Psalm Veda Pr 7, A. 8, 8. 8,
;
it
is
given here as
11.
n
God
controls the whole world
ot the body.
Atharva Veda, Kand
as
the respiration
11,
Adhyaya
2,
does
Sukta
2,
the
senses
Mantra,
1.
SATYARTH PRAKASH.
74
CHAPTER
I.
PRIMARY MEANINGS OF- AGNI, &c.

The right interpretation of the above authorities establishes the fact,
that the abjve names belong to God only, for Aura, A^ni and the like
names, properly speaking, denote God, as is shown by the Vyakarana or
Grammar, Nirukta or philology, Brahmanas or Yedic commentaries, Satras
or aphorisms & the exoositions of scriptures by sages & philosophers. Hence,
these meanings should be accepted by all only that Aiim is exclusively the
of God, but Agni and others mean God, when the subjects and the
epithets indicate prayer, praise, meditation.
Wherefore, it is established
that when these names, are modified and accompanied by such words as
;
name
omniscient, omnipresent, holy, eternal, thev maker
mean God.
like words, they
SECONDARY MEANINGS OP AGNI, &c.

<
Bu^
and the
of the world,
*
in such passages as,
3t*i*fwrft ^\ Yajar
XXXC
sn^Tîg: îqufrr/i *nf m: ^su:

i
sfa^ft
Tait.Brahmanand Balli, 1st An., the words virat, purnsha, deva, akasha,
vayu, agni,jala, ~bhumij&c. denote terresbrialôbjects; for. wherever creation^
preservation, destruction, partial knowledge, non-sentient, visible and the
The reason is that
like epithets are mentioned, they do not signify God
God is above creation and similar othcz^ actions, which in the above
authorities are natural actions.
Hence, not b ing the names of God, the
Bat when they are used along with
virat &c. denote natural objects.
such adjectives as omni-snent, &c., they signify he Great God and when
they are qualified by such words us imply daire,eninity, exertion, pleasure,
human soul. This
pain, partial knowledge, and tue like, they mean the
holds good everywhere, for the birth and death of God never happen
Hence birth &c. make virat and other words mean material
at all.
and mental creations, but not God.
Now to show how virat and other words rnpan God derivatively.
JOO NAMES OF GOD
Om, Daivya, Suparna, Garutman, and Matrishwa are the 5 names
previously explained, see paga 73 and 95, names ar@ here enumerated.
;
1.
Virat
The word virat fan illumer) is derived from the root raj*: to illume
He who illumes and
or shine, with the prefix vi and kvipa termination.
manifests the world in various forms, ia called Virat. Hence it means
2.
Agni
::
The word agni (wor^hipfui) is dariêd fro:u the root cwc/w to

more or to worship or the roots agi and ina, which signify motion. J Agn.
:
*The letters which are elided in roots, prefixes and affixes, are hre dropped out,
They nre signi for vowel elongation and classes of roots Ed.
fThe word OATI whiuu is the meaning of the root AG, hns three meanings, viz. .knowledge
These are denoted by AGNI when it means God,
ridea*, raovemtat, acquisition.
J In the opinion of some, the English word
contraction of Good*
God
is
also derived
from
go; others
say
it is
100
VISHWA-PRAJNA,
is the name of God, because he

and worth knowing Mid acquiring.
NAMES
OF GOD.
incarnate
is
75
knowledge,
omniscient,
Vishwu
3.
The word rid/if/ H derived from the root wy/i: to enter, with va as
meaning an agent OP a placa. G?d is called Vislura, because he
in the asylum of tho heavens with all thecreation, or he pervades &oxista in
them all. The above names aro connoted by the lotter A in the word Aum.
fr**4 AiUurGf a & Sbat.
4.1iiranya Qarbba wfifluTft^l
an
affix,
ft*>ir
*3TfHt
path gtY;qTTTTi
?T5ffrt
^$^fafaft*i*rft*^Ni 8 f%Tnn*w:
so called Eirunya Garbha (the womb of light), because the sun

God
and other heavenly bodies are produced by and oxist in him. The follow
ing verse of the Yajur Veda, XIII. 4, supports this meaning
is
There are many other verses which m;ike Haranya
(rarltl* a
namoof God
Vayu ^
5.
from the root va, to move to kilb

vaya, (a, niovcr} w is derived
Vayu, bscûse Ue moves, quiok-jns, supports and destroys all
the movable and immovsfble creatures and is the moot powerful of all.
The word
God
is called.
IVjah
f>.
Mi3 word tfjih

i
li
time,
and
uiillunvr)
is
Y<>
Tvjah, becTue abov

bodies.
aa^nes are
<fc
i.idi
i-i
it
!lu>
iLJ.l
from the root tij-. to shine or

nominal suffix. God is called
the sun and the like refulgent
C
by the letter U in the word Aum.
ed
fr
Is!,
7.
l.y as from tin same

ia e h- ia self-gloriuud
from the root ish-i to rule or to bo

(a ruler) comes
God is called Uhwar a
a
with
var
as
suffix, meaning an agent.
wealthy,
because his nature, knowledge and wealth are infinite.
The word ishwzra
Adita
8.
The word aditya (unscatheable or immortal)
is
derived from the root
a suffix, meaning an agent,

cut, with a privative as a prefix, and
and o changes into e, which makes aditi, and with u nominal termination
it becomes aditya.
Aditya is the name of God, because he never dies.
do
to
ti>
9.
Prajna
snTiffl
^r
qî:
flf *HS>Î *T.

i
^^r
?3
nr^r:
The word prajna (aknower)
fl!?IQT ^T(^T^f
5T3fT?ft
SZT^^TT
is derived from
therootyna: to know, with
becomes prajna with a nominal termination. Prajm is the
name of God, inasmuch as ha rightly knows the actions of all the
morablo and immovable creatures of the world, and whose knowledge is clear
and free from all manner of doubt. These names are expressed by the
pra, a prefix,
-ettsr
in
it
the word Aum.-
SATYAETH PKAKASH.
CHAPTER
I.
Here only throe attributes are mentioned tbat are implied by each
word Aum. In the same way other names are inferred there
letter of the
from.
frnr: *f *wir:
ww
srft<*nfa
srsff
*u
^cH sf^sufa
i
*a?
*r*
<qfsnf*r:
sjif^r:^ ifcr:
11
11
The names in the above verse, such as mitra and others, all belong
to God
for, as has already been said, invocation, prayer and worship
are only due to the Shreshta (Best) or Supreme Be ng, who excels
other* in attributes, character, nature and right ways.
He who is
;
exceedingly superior to even the best, is called the Lord God.

None was, is, or will be equal to him. When there is none equal to
him, how can any one be greater than he ? Truth, justice, mercy,
omnipotence, omniscience, and other* infinite attributes cannot be so
well and rightly predicated of any material object as of the Supreme
Euler of the universe. The Being which is true or real, can also have
true attributes, character and nature. Hence, men should invoke,
supplicate and worship none but God
for, ancient learned sages, whose
names were Brahma, Vishnu, Mahadeva, n&y, even the Titans, giants, and
other low castes and common people, believed in God only and praised,
The
glorified and asked blessings o him alone, an-i not any other being.
same we all should do. This subject will Ire particularly described at
large in the chapter on salvation and devotion.
;
If it be urged that the words mitra and others should bo taken

Q.
in their popular sense of earthly friends, Indra and other divinities, as
their actions are well-known,
it is replied that those significations
will
not do here
who is a friend to one, is an
for, the
person
generally seen to be indifferent to a third indivi
dual.
Hence, human companions and other popular meanings cannot be
their primary significations.
But as God is the undoubted friend of all,
and is neither ill-disposed, nor indifferent to any one, which a human
being cannot be, those names can mean God only in such passages. Of
course, in their secondary sense, mitra and other words mean earthly
;
enemy
to another,
friends,
and so
and
is
forth.
10.
Mitra fafa^T
% ?Wf?r feflfff f^jS *n * ftnr,
The word mitra (afriend) is derived from the root imid to love
with ktra as a termination. God is called Mitra, because he loves all
and deserves to beloved by all.
i
11.
Varuna
The word varuna is derived from the root vri to choose,

with a saffix unan. God is called Varuna, because he accepts or ia
accepted by a metayhysician, a clairvoyant, the learned, an aspirant
of
salvation,
12
the saved, and the righteous.
Aryama^
irfhnrawft
*sn*nift*ni
100
ABYAMA-BUAUMA
NAUE
77
or GOD.
com us from arya and i/ta to respect, with an, an

aryuin"
from ri to go, to obtain, and IJH an atlix. God is
dorivod
\and
ailix,
is
equitable and just,
called aryama because he honors them that do what
and vicious.
virtuous
the
of
and
evil
actions
the
and rightly judges
good
The word
ar>/i
Indra *f^ TO&W1

comes from the vU: root to have almighty power
Tho word
btcau^c he has almighty power.
and the atlix ra. God is called
11 Vrihaspeti W^HTWRTII^rtti ^fa* *3T*Tt qT\fgfU *T "B^^ffa:
13.
\n.<tn
ln<lr,
Tho word
as a prefix the
added.
and
is
f roin
theroofcjW to protect, with rlha.
rritii^pif is dorivoVl
Then the affix Li is
..f Irith at is dropped and s is inserted.
:
/.
God is cMUU jFr///^)a/v because he is the greatest of the great

the Lord of the heaven and earth and the vast universe.
,
Vishnu ^fiz
15-
The word
oETi^tf^
vishuii cornea
^*U^H
si*lcT
f^^j;
from the root ri*h to perv ade and na anaffix

called Yishtu, because he pervades the mov
:
moaning an agent. God is

able and immovable objects of the world.
Urukrarna ^^W^T*(
iO.
R:
qrT^T4Tt
^^1 H
^f^îfl:
account of infinite power, God is called Urukramah.

The verso means: May ibhavatu) the Infinite Spirit (Parinatma) who is
omnipotent Urukr&mah who is the friend of all Alitra, who is the dispenser
of bappiness Sham, who is t ae best of all (Varnna), who is the fountain ot
haupiness (Shaw), who is tAe common judge uf ail (Aryama), who is allpu.verl ul lutlra, who i,b tho giver of all wealth (Sham) who is the support
aciiur of knowledge (Sham), who
/,(/.
of all
y^ //), ihc
pervades all
<>a
[>
(Vishnu,} bless (eharn)
i.
(nah]
Brahma
Th* word brahma is derived Irom the iwALrih: or ^rx//t to increase wi li

We s.ilute the Great God
the sutiix v/irt of an agent, ^leaninir of the verse.
all, who encompasses. 11, ai.d who is iniiiutely

power
hty Lord, thou alone art the soarch* r of the luart and evidently
the ruler ot all! I own thoe as my Lord, and ijcii.g prescia every where, thou
I shall act on and preach to others what is
art ever accessible to all.
thy
commandment in the Vedas. I shall follow truth in thought, speech and
LVd Protect me, righteous and veracious as I am
Protect me,
action.
so that my mind may hold fast to it
for, thy commandment is religion and
its opposite is irreligion
The repetition of the last phrase marks the fervour of prayer and
For instanco, when a person
the commencement of study.
says to an
the repetition of the verb u
other,
Go, go to the village
marks
go"
i. c.. Go
to tho village quickly.
In the same
<|uirkness,
manner, in the
former sentence, it denotes emphasis i.e., Protect me,
Lord, protect; me
do thou so that I may be firm and without any doubt whatever in
O Loid. do mo this favour, I shall ever own
religion and hate irreligion.
thy grace!"
Hrahmji,
ful.
who
JL-above
Ahi.iii
"
",
The object of repeating the word shanli (peace) thrice is to show

that there are three kinds of pain in the \\orld, mental,
corporal and
natural. 1 Adhyatmic, i, ., ignorance. aiTection, enmity, and
folly belong- to
and lever and the similar evils to^the body. 2 J^//i//7//,;^./ c {
the mind
coin*; fiviu uu enemy, at the tiger, the
o\ils
earthly
serpent, and tbe like, 3
-
c<
GHAITEK
SATYARTH PKAKASH
78
i c., natural evils nre produced by the excess of rain, cold, heat,
t:
nnd the disquietude of the mind i:nd M*o senses.
So
inc.
Keep us
all, O Lord, away from t l.vse three kinds of pnin, lUsd. always L
ploy us in die
Adhidaivic
i<~
f
he benefactor or
L-.DJK
the wholo woild. and tho dispo
-s to the right
sac Jio soakers
of salvation.
-t in the hear Is of ail the persurs
Iiuru.
O
Therefore,
ô..
out of thy sheer g r ice, so til?* .!v y
y ^ actise reli on and
ui
from
all
of
ids
be
free
d
obtain
pa...
everlasting
irie.igion,
acts of benevolence, fur thoa ar; the

s
"
*>
"
<
18-
Surya
^BuW
t>s,
*n<flT;
^TlrT^H^^
Surya, in this verso of the Yajur Veda,

is the innermost ooul of all that is
glorious,
til-) sentient creatures and other losomotive beings, and all that
mi>vtxb lj,
r
non-sentient trees, materials, such as earth and the like.
is immovable,
Th- Supreme
for he
illuinas
is self
H)
is c.-ilKjd
Panimatim
^rf
all, arid
^T?{^^[^
mSrffa omHlfrf B
The word akna is de-rived from the root at to pervade. God is called
Paramatma, the Suprdnio Spirit, b-C:iuse he enrjroly pervades all the
animals and ot er creatures, and because lie is the best of all creatures,
and finer than the atjins of matter, the so;il and the sky, and is the life or
:
inner self of
20
all
so
Is.
Parmeshwar
*J
îg
*% m&; ^g:
q^q^cj^:
*?
He who is the ruler of ruler

TJie mighty is c tiled Ithawara, the lord.
and who has none equal to him, is called Parameshwara^ the Supreme Ruler
SaviU g^r ^jfH^
^si^Sn^H ^^^1^^ ITc[
21
The word
nai Ua
is
^^Vlfri
^f^lrfl
derived from the root su

to produce, with
Being the pro Jucer of all the
:
a suffix, before which su become savi.

world, (Sod is called Savita.
ici
Clcqiâfrf
22 Dova
The word deuais derived from the
root, die, in sailing
play, desire,
conquer, work, glory, praise joy, dream, bûty. motion. God is called
Der-a, because of affording pleasure to the innocent, of willing the triumph
of the righteous, of being the dispenser of means and measures of all
to
efforts and movements, of being self -glorious and

giving light to all, of
others, of
deserving all praise, of being happiness hSmsef & giving it
being the curber of tho proud, of being the maker of night a-nd cataclysm
for trie rest ui all,
of being the object of the desire of all, and of
the
fountain
ot
knowledge. In other words, the Supreme Being
being
is called DCLYI, because he deligh s in the
happiness of himself and in-ikea
all the worlds by virtue of his nature and without the
help of any other
being, and is tho source of tho pleasure of all, because he overcomes
till and is himself
invulnerable and unconquerable, because he knows and
t>
100 NAMES OF GOD.
KUVKK-KODKA.
79
MUSO he gives light to till, because he is

teaches right ami wro
is
tt the
happiness
praise of all aud the censure of none, beeiuso ho
in himself, & gives it t
others an has n tra -j of p:iin whatever, because
ho is ever happy, is beyond pain, is joyful and koopd others away from
tlvj misery of pain,
gives rust to all the creatures in the time
of cataclysm, because his will is based u
truth, and he is sought by
all virtuous p<jr.vms, and bcw.uso he pervades all and is worth knowing.
entitlud
>
>m
Kuver
Tho W
ro
to COV-T,
by virtue of
g;
ic
his
33
moompisser) is derived from the roo

U a died SuVdra, b^cms-j he encompasses
npaas.
o vu presence everywhere.
kn
rd
"r-i.
(an
God
21
Prichwi 3: R^S sJ smf^â^lfh fl Sfa^t
Th \vonl prifli-irl is derived
lii
t
pririi-n:
much as God spreads or makes the world, he is c. lied
all
fr<>m
2j
spread.
t:>
r<>
a3
Ill
vlavT^r^^r^^fn^,J(?T^îrl^r^^^^q^Rl^^
word jala comes from tho rojb j
is
(jlol
called
to kill,
he ;unishes the wicked and composes and decon- poses atom-
TiiM
":
Jain, bec-atiso
or invisible m-d
-culi s.
Akash
2u
q\ ^^PT:
The word rtA-.i-v/i (a

Aku*h i, boca us
r
culled
\nna, 28
27
sill
bharik or
and
i
U-pnh
shim-.r) comes from the root bash: to shiue.

ho is tlie light of the world in every way.
"\nnatl
^^sf^ ^
comes from ad:
by St \ y;isv.
fumlam-Mitiil support of
is t :o
AH-H--"!
a.nd Atta,
iy of parexccllen.ee.
like the virmin in the fruit of u
-
tt
>
much
n^rngffT H *rr3n*r.
Vedmt
called Aiwn,
is
^rnrr
fl^Tl^^
*JfTff5f
a^rS
God
II
\\
Atta
2:)
The word amit

of the
H^
to
e.t. Trie
last
is
the aphorism of
As ho
contains, holds and sustains

nil that is and all that
moves,
The treble repetition of Ann* in the
All the
Q-ufar"
world exists in God very

which uro born and des
(iig)
troyed therein.
30
V;isu gqf*rT
^(fsT ^feT^?I^T ? *ViJ êfr? q arâei^:

.
The word vasu comes the
fioai root
As all the eavens aid the other creatures

them all, the Supreme lluler is called
live in
with the suffix u:

him, and he resides in
to live,
vet*:
Rudni ^f? ^^f^JVt^^f lf

rudra is derived from the root null?
word
to shed tears imd the
The
which becomes a
Lord is called Rudra, because he brings
affix
the wicked to grief and causes them to weep.
31
?<//
J"ie
from tho l-ralnn;:ii:i of the Yajar Veda. It

rju-.t-itiosi
hat he
ilinks in mind.
He puts in
expresses in S
lie bo.irs the consequences of
execution what he expresses in word-?.
what he carries out in action. This proves that man reaps what he sow*.
This
is
Man
When
Qvil doers
receive
punishment for their
sins
from the equitable
V
SATYARTH
80
PJIAKASIT,
CUAHTER"!.
God, they weep and lament. And

Hence, the propriety of Bud re. being
justice of
this
weep.
his
32.
*n*ft *HTT ^fa qt^frTT *Mifr
Narayan
Low God makes
is
S W?*3;
fr\
^HfWUi
?T
thorn
name.
*fa
<J3
^Hiq^r:
Manu
**???: u
1-10.
soul.
Since God pervades
water and jura
the name of jala
water and other elements as well as all the souls, which aro his temples,
sj to speak, he is rightly called Narayanan
Ay ana means residence.
JVara
is
Chandra g^fff ^^gfrf
33.
3T
The word chandra (happy) is derived from the root

happy. As God is the source of happiness and gives it to
is
culled
Maagal
m wifrf
The word miu j

motion with rl a
nude
is
il
Buddha
35
all
gj3
*ft
the primitive word maiig, implying

by aature holy and happy and also
others, he is called Manyala.
of
As God
sulrix.
the source of happiness cf
The word luldhi
is
STwqfa
Sukra
knowledge
37
to know.
God is s
and is the cause of
"
yrtor& Vrihclfpatilia& Ic-een
u: scj^fri
vTH^m
3!
H ^R;
The word sukr
God
others intelligence*
The meaning of the
36
*p*:
co nes from the root Inidh

is the
absolute intellect
called Buddha* because he
suffix.
bo
he
Chandr&.
34
all
to
others,
cJiadl
all
i
comas from tlu root
called Shukra^ as he is most holy
of hir^, the soul is puriiied.
.s-/t
^*
îfriw^niQi:
The word
virit y with AT a a
his -grace or the
t>
and by
is
Shanaishchar
ulrcady explained.
9! sj^^Tfrf
ff
^^T:
shiniisfichzr cuni3s fr )m the root cha,r: to move and to ea t

wit.h sh in nit, an ndvorbiil prefix. Sirica G-od
by virtue of hij nature per
vades all and is mjst forbearing or mjrciful, lu is nani3d Shiitiishch ira.
38
JRahu q\ ^^qftf^Jifa^tzi^Tf qffl^fmirfil^T
The word
God
is
is
dorivtd
from the rout
ra/i-w
in whom LO other substance

forsakes sinners and saves othern, he
one and only,
non-dual,
39
ra/izt
who
Kt-tu
faafwS
is
is
^Tifi>nif:
abandon. As
intermixed or is
to
called Raliu.
flJTicj^^Trîgf^fticB^rrT r^f^^f^qlîlgrtiiT:
to live and to remove diseases

The word kclu comes from kit
As God is free from all diseases, relieves all of all ills, in salvation that
:
pant after
40.
it
and
is
the resting place of
all,
he
is
culled Ketti.
irffifa^fafcOTfalMTT
is
derived from the root y
to worship, accom
The word
pany and give in charity. It is a quotation from a Brahman. God is
called Yaiua, s he is omnipresent, makes all the things in the world, was
adored by all the i.ncient sag s from Brahma downwards, is now
worshipped by all the learned men and wM ever bo so in time without
Yajna
3^3^TS>fa3R<!r^T^nirt9
y<ijiM
bounels,
>j
100 NAMES OFGOD.
HOTA-AJA,
Hot* ^ ^*n^rm:, *T^T*i%?2f $
41
at sjftfa
hola comos from the root hu

to give
only in tho opinion of some, with the affix la,
Tl.o
to tako
word
as ho gives
from
81
all
what
and
worth giving
is
God
to
take, alao
called Hota,
is
and takes away what deserves taking
to
people.
Bandhu
12.
Tho word bandhu corner from Jho root landh: to bind, with an affix u.
called Bandhu, fur he holds tho worlds and stars in his power, well
regulated by his la^v, so that they do not trespass their respective orbits
and violate his immutable law, and is the help of all creatures li^ke. tho
brother* by the same parents, giving ease and support to all the worlds
and all that exist in them,
God
is
wi
Pita QT TOnr u: tuft
4,3.
Tho word
omcs
* fam
from the root
pit
protect, with the affix ta.
pot
called Pita, as he is the protector of all, and wishes all souls success
and prosperity out of his grace and mercy like a kind and generous father
to his sons and daughters.
God
to
is
God
ft^t fam S fqam*:
Pita raaha g;
41.
is
46.
called Pita inulia, because he
Prapita
malm
Q-od is called Prapita

fathers of fathers.
Mata
46.
is
9>fqrlTfl*15Tt
the father of fathers,
ufaflm^!
fdril
vuha because Le
t
is
the father of
the fore
iff
Mrta, because he has at his heart the amelioration of all

and
benevolent mother wishes her children ease and cornfor
as
a
kind
just
It is uerived from ma: to
in right good earnest.
respect a nd ta an affix.
God
is
47.
called
Acbaryn
g
*rsn<
irfflW3Wft:
^T^qfrf q*\ ft^t ^T vt^^fei
The
ÎI^T^T
4>:
derived from the root char to eat and to

word achinja
and
a
a
with
ya an affix. As ho is pleased with virtuous
move,
prefix
conduct and, being the fountain of knowledge, gives it to mankind
God is called Acharya.
48.
is
Guru
JT
U^
*ft
VjwiTI
^^l
Wl<SMlft*lff!
u
The word guru
Yoa.
to sound.
God is
Yedas, describing true religion and
because hd is the teacher even of Agni, Vayu,
derived from
is
^ 3^:
the
root gri
called G-urU) bacause he teaches tho
containing all knowledge

Adittyn, Angira, Brahma and the like teachers of antiquity in the
beginning of the creation, and because his death never takes place.
;
49.
Aja
The word aja
is
derived from
to be manifest or revealed.
the root nja: to move or to throw, fa:

is called
Aja, because ho joins
The Lord God
CHAPTER
SATYARTH PBAKASH.
82
the atoms or the elements of ether and the like, and unites the
the soul to bring them into existence, and is himself never born,
50. Brabraa
gf% git
sfhfa^r smftrijfat*
body and
^ *fa*%afa 1 a^T
God
derived from lrih, to increase, to be great.

the world or brings
is called Brahma, because he improves, develops
after creating it.
perfection
The word bâhma
It
Beirg
is
Brahman
a quotation from Taitteriya Upanishat.
is
is
Sana
Gorl
*^^t g *W,
ffufifa
called
is
or the
to
it
Snpreme
Jnan and Anivnt.
called Satya,
51.
I.
bccauso ho
Sffti/a^
is
*i^:
*cB<sm
conversant with
all objects,
which
are called sat in Sanscrit.

52. Jnann QfflHmf* ^?l^pf ^TimsT Tn*TCl
God is called Jnana, because he knows ell (derived frofn jna: to know.)
I
foreff$3?ftelfaST^T g^j fl^?f?rT

God is called Anant, becanse he has ro end, or hound, dimension, that
to say, length, breidth, and depth or volume (a: no, ant-, end).
is
53.
Anaiit
54.
Anadi W^r^Tsr. ^T^ ^WT?TN
*\
fff^T
TjfS
The word anadi

Crod
prefixes.
is
derived from the ro t ./o: to give with a ai d no^â^Muiibeginninr^ bccalJê there is nothing
beyond all, that is, he is not preceded by any but
is
called
prior to him and he

followed by all.
is
Anand
55
The word ancwd

itself,
lire
and
from
derived
is
thrive with a prefixed.
is
all the elects e it joy
called
the root
beatitude in
nad
bo
or to
increase
because he is happiness
inand^
t.im,
and he blesses
all
tnat
righteous with happiness.
Sat
fi6.
because
lie
^R
â^
qfa
f^
is
<7.
of time, viz., past, present,
^H
The word
is
c/r//
9^1 mlf a
wufo
derived from the root chif: to
called G /M /, because ho
8a<
and future.
Chit fcffa *rgi%
57.
^!W
3I3TO 5T
Ufji^f
??IR^
derived from e to be. God ij called
(Being),
exists for ever ni.d is not hi.mpeied by the three-fold divisions
The word
know
well.
Absolute lutclloct, gives intelligence to

them
enables
to discriminate truth from falsehood.
and
souls,
Satcbidannnd:
58.
^f^R^r
God
all
is
the
^^!IJ
these three words

gatchit&a/ch\danand,
three
of
are
groat divine
expressive
being, knowing, delighting,
God
nano!
^s
is
because
called
attributes.
%
59-
God
Nitya
is
*ft
called
Pî>S^^^fiintft
Nitijcij as
he
is
* faar
eternal, unchangeable
and immortal.
100 NANES UF Gun
SHUDDHA-SHAKIT.
83
SUuddha
60.
God is called
to purify.
n shndh
The word aitwllka comes
taint
of impurities,
from
all
free
and
ho
is
hinisult
holy
SltKddlia, becmso
:
ir<>
and ho
the purifier of
is
Buddhi a* ^nq*i m5WT**twrmsf^*5itî?faw**.
01.-
The word
God
till.
is
5 ukta
62,
ludk
from the root

is derived
called Buildlm., because ho over
l>n<1>Ut.
ûffix:.
rimnr
g^
releases all the aspirants of
Hence, Gol
is
the holy, the wiso,
f
.
t<
all.
m g4fa^sfa*iHfl^ *S
N
The word fWJ&ta & derived frum the rujfc

God is called iM"kfn. bocanse ho is
ufHxed.
know, with
to
knows
fi"fai
i5faw
to release, with to,

from all impuritie s and
salvation from the bonds of pain.
nun-Ii
free
called Nifcya, ShudSha, Buddha, Mukti

and the absolute.
the eternal,
G3.
The word
"
rcun
f?/.
vt
--K-
In-
d. wit-u
to mi.
take ua
/**>
and
nor doe^ he
liesh.
Niraajui
-q^f
H derived from the root a;*/: to bo

manifest, to
move, and the prefix nir of privntiuii and an affixed
ôd is called Niraujtui, inasmuch as he is beyond the sphere of the
objects
^ f the
sensed, and froj from co-poreivlity, evil actions, and evil desires.
word
Tiia
dicato, to
iiiran.j
i/i
t-o
desire,
Ganesh. 06-
65.
The words
and
which with
.?
<//,/.
<^/i
iQA-;tor of hosts,
/r/Yt
(.lol is
G.mp vti
ir
and ga-ipHl
cjme from the
and protector of all things, both matorial and

up the empire of nature.
Vish\vrsh\v;\r sf
07.
Gjd
is
universe.
culled
Vwhw<-s]tn -ti\
(FiW/v
K
i
:t\>
ti.
.v u:
because he
univer^j, tVi
Td
root
to count,
the
lord or
Ganpati,
because he is the lord
that go to make
>terial,
</a>i
tfives G^nesli and

cilled (rin.t*h or (r ui.put^
affixed
is
i<nm
the
ir
:jfco
/fT^^yxir^
Supreme Ruler
an
of
the
affix.
t *
c -m^cs hib nund,

call d /v i//6^//Vt, booauso
nêv.er
although
!1 aoti
or ch tntf.!-;, nnd beiilg h-* cauaf) .^ ,ill those actions.
Lo sb iy,-=dwollin^; in
and tfca
olMnoiUiry iib^l mi-
>d
is
>iis
matter.)
>,
G J.
(
Devi
The word
Tho names of
Jf/
/has as
in
my Meanings
as tho
word
JI-L
mentioned above.
The word deva is used when it

and
ci when it ([ii.difies CYit/t
Conjunlifies litJiir.-t.r.i: Knler masculine
is a name of God.*
sciuusness, (feminine). Hence
G.ul are of tlir-c Bonders.
.
D>
God pervades :ill (Jr:immrir, ns he does all science-!. HOIIL-U he is present

gndcrs. la Arabic and Kngl-sh God s names are uiasculiue only. God s mother
hood, bis most endearing relation to humanity, is absent from Christianity and Isiam.
In Sanscrit
to three
SATYARTH PRAKASH.
84
The
I.
Slmkti
70.
called
CHAPTER
sha^ti
nl
Shri frn*
71.
fr
G-iina*
bec.mse he
ShMi,
is
39T3m
tiie
>m
able to
l
to be
tihulc:
the whole world.
root;
make
God
able.
is
iff
The word shri is derived from sfori: to serve. God is called

e ineffable beauty, because he is served by the whole world, the learned.
and the ascetics included.
7:.
The word
G -d
is
n 3g
Lak<
JTîti*Tgt:
sft
from the
Likshmi(ih* we\iui of a
lakthtni is deriv
ciile
root,
lik*h
b-c>iu*e
),
to see ard to ui irk.

no sees -Jl t e mov-
aole and im r uov ble wurl i, giv s it a shupe n

form, couf. rring iv.on
he uosu in tue human
it the dl-tinguishino; in irks, su ii ns the e^yes,
body; tta leavo*, fioêr.s, 1 uitr,H,na roots in tne trjes the black, red,
white colours
ikv,:ntoue \n laud and water; the sun, moon and the
and he is the Ever-Wakeful Eye of
like features of ti material world
the cynosure of the Vedas
the universe he is the beauty of beauties
and similar scriptures, ihe religious and the learned.
i
73. Saraswati
Wt fafW
fl3 q
fa$\
*R^?ft
The word saraswati comes from the root srt: to go, which becomes saras,
wat-and i suffixes. God is called Saraswati (the mother of speech), because
he possesses immense knowledge and has correct notions of words and
their significations, relations, and applications,
JTflV
3n*f
74.
God
is
75.
works h e
immeasur
called SarvashaJdiman (the Almighty), because in Lis
stands in no need of another, and because ho completes

able works by his own power.
Niaa
kari
^flniq%
Wtnkgaft^
all his
5^m:
kari is derived from the root ni: to obtain, am

with in affixed. The above is a quotation from Vutsayana com
is what is proved to be
righ
tnentary on the aphorism of logic. Justice
virtuous
conduct free from par
it
is
the
or
of
the
sense?,
by the evidence
God is called Nyayahari, because it is his nature to do justice.
tiality.
The word n*yaya
eft to do,
76.
Dayalu
dayalu is derived from the root dnya: to give, to move,

God is called Dayalu, becaus
to receive, and lu affixed.
to
kill,
protect,
the
of
knower
of right and wrong and a
the
conferrer
is
fearlessness,
he
kinds of sciences, the protector oE all gcoi people, and the just punish
of the wicked.
The word
3
1
ADWAITA-DHABMA
85
100 NAMIS OP GOD.
77-
Godiacilled Adwaita (non-dual), because he ia the only one Great

free from duality, or co-partnership in his divine being, having
no like, as man has another man fur his likeness, having no opposite
or antagonist, as man has trees, stones, and other material objtcti for
hiw opposites of his thinking nature, and having no susceptibility of
God
division in himself or corporeal distinction of lineament in his spiritual

nature, as the eye, the ear, and the other limbs in the body of man.
,
Hence, the Supreme* Being is distinguished for Divine Unity, non-duality, or

having nc second hostile divinity or variety of gods in his divine godhead.
78.
Nirguna
God is called Mrguna, because hp is fr^ from tlie properties of

matter, such HS aativa (visible existence), iaja (action), tama (inertin),
:vnA from the qualities of the
light, taste, touch, a^j ;11, and the like
human mind, such n a ignorance, imperfect knowledge, affection, enmity,
and the similar passior.s and suffewngs.
The authorities of the Upanishats support this view, as, for instance
;
*ro5*r*ro *nwsj JH Kath

Meaning
say, God is far from having
.
to
souud, touch, form, &c.
Saguna q\
79,
the properties of
(Nir: not, guna: qualities of matter.)
^:
*?
W^ H wy*:
matter, as
God
is called Saguna, because his attributes are omniscience, all-holi

and the similar qualities of infinite character.
ATTRIBUTIVENESS OR UNATTRIBUTIVBNESS OP GÔD.
Just as the egirth is said to be both saguna, i. e., possessed of the pro
perties of matter, as smell, &c.,*and nirguna, i e., devoid of mental qualities,
as desire, &c.; so is God called both NirguTia, inasmuch as he is not reached
by the qualities of mind and matter, and Saguna, because he possesses the
qualities of omniscience and the like infinite powers. In other words, there
is nothing that is altogether devoid of the possession or non-possession of
Just as the matter is nirguna, i. e., without qualities, from
qualities.
the absence of the qualities of the mind and is saguna, i. e, with quali
so is the soul titrgtma, from
ties, from the possession of its own qualities
and Saguna, from the pre
the absence of the qualities of the matter
sence in it of the qualities of desires and the like mental powers. The
same is the case with God.
ness,
80.
Autaryami YRTQig faq^
if)tf
q^r qfr QRUrafrft
God
called Anttiryami^ Inner Controller) because, he has under his
control all the worlds, both animate and inanimate, from his
presence in
is
them
all.
Dharma Raja
81.
God
in
is
called
ift
w ?jim H w
Dharma Raja
Tli:
king of justice), because he glories

jutice and upholds pa-feet equity without the least alloy of partiality
or injustice*,
(the
00
fcATYAP.TH rARKASH.
Yarn*
82.
The word yami
is
sq*tf
because he U rhe .InJi^.of the iaw pi

iioej LM inoEti
creature and
otna,
a.)
*rsfi* flifrpft fsTq-^rfK
from the root win:
rlerivei
HIT.
God
to control.
rewards
riie
is
railed
The actions
i<
83.
Bimgvvan
The word bhagwan
Gthe
root
"bhaj
bee- use he
Lord
the
is
derived from bhag, which is again derived from

and the termination wan. God is called Bhagwan,
is
to serve,
tho
of
wealth and
univeisal
the object of
is
adoration.
84,
The word imnu comes from the root man

to think.
Gjd is
called Manu, because hia knowledge is his glory, and he is the only being
i
to wiioiii
86.
worship
is
Punish*
due.
IT
The word purusJia comes from the root pri to protect and to fil
or pur the body or tho world -^nd shi to
ide, meaning Indweller of th
God is called Pwnska^RS he fills all the world.
world.
:
ut>
86-
VisUwa
The word
nbh.u-
ri.Jiw imbn .-:.?
i.
.-
K-ilfi oRsf
^/i-r*
^
^>
^^91% ^sf?r
^^rrfflr
to
tho w.rl
rfs
r.-.gt
i)
87.
from th^
om.-a
t:
nourish, with th- w.r,
for he ho:ds and su
to
hold and to
God
it.
is
called
i.
H^^T
tr^ttif^f
The world fcaZa comes from leal to count, and rt atiixed, God
called Kala because he count-} all the souls and objects of the world.
:
Hhesli a
88.
God
and
q;
called Shesha (Omega).

destruction of the worlds.
remains nfter the creation
is
>b"
89
is
Apia îgîiat
rectify, to. remairi.
J^H vrfan
^T
aaa thd ?;ffix ia,

apfo.c-jines from tLo root ap: t- [ezv^de.
all knowl
called Apta, because
is the true
pre
t u-a
is obtained by and arcecsible to all rf.-iigii
-.-r^jus, and is
The word
God
is
edge,
from
"f
h>
all
dissimulation, fraud, and other
90
Shankar ^|l^r
^?.
afK%
?i:
^^ ^T^ ^8
^dff! S sif ^:
to do with sham: good

shar.kar comes from the root hri
und a affixed. G )d is called Shankar, because he does good and
dispenses joy and ease to all,
The word
as a prefix
91.
God
Mahadeva
The word mahadeva is formed from deva with mahat prefixed to it.
s name is Mahadeva, because he is the Great God of gods, i. e., the
87
EXOEDIUM.
PBIYA-SHIVA.
most learned of tho learned, gives light even to the sun

ous objpcN.
i3.
v^ru
Tlic
(iod
name
I rij
is
and the good,
,v<
/,/
^fQW
eoiries
3UW^
from
.1
21
^wifr: utoS
and other lumin
3f>
fug.
ba beautified.
aspirants of salvation
tht
Priyii, as he pleases all tlio saints,

and ho is the object of desire o1 all.
tfcifa S
^RJ, *J HrTT3T *T.
^wJftlSV.
^
the
bhu
to be with the prefix
from
root
com
Tlio
ttir:iijii-inl
exists by himself, and he
wayam: self. God s name is Sivayambhu, as ho
is not born of another.
93.
Svvayambhu
word
hii
Kavi
94,
ff
sj^
si^gft
g: sRTfrf
fasu:
*<n
H *rfadw.
The word lead comes from kn to sound or to teach. Kavi fs a name

of God, as he is the teacher of all branches of knowledge by means of ihe
:
Vedaa a-nd knows them all.

Shiva fa^ ^*TI% 5ff^rTf^[^1T^
95
The word shira cumes from shir: to l)e happy. Also, shi: to repose,
and ra affixed, i. e., 0110 in whom the universe reposes. God s name is
Shiva, who is the embodiment of happiness and dispenses happineas to all
1
the people.
Thus are the hundred
names
of
God
described.
Bnt there are
still
innumerable n;irnes of Go.l besides them. For, as God s attributes,

HIM his names indicating them are
actions and nature are infinite,
number. Qt ti.em, each denotes an attribute, action or a
infinite in
the names of God above mentioned by
phase of his nutur-.
mo tir- iik- a u;-..p compared \vir!i an ocean; for, the Vedas and other
s.>
scripture j,-ive innu ndr

Their study or
i
^nliir-
ributes, actions and modes of his nature.

^ the mind. They alone can get the correct
---
Vedas & other scriptures.

EXORDIUM.
Like other authors, why have you not "written a mangalaQuestion.
chafoi: auspicious oxordiun;, either in tha beginning, middle or at the
end of the book ?
Answer. It is not fit for us; for, he who writes what is auspicious in
the beginning, middle or end, will have his writing inauspicious between
the beginning middle, and end. Therefore it is an aphorism, of the Sankhya
knowledge
of
ot.li
>r
\v!i--
a1
,idy the
PiiAYfaii
philosophy
It purports to moan that the manglacharam (lit: right conduct) is the
constant practice of justice without partiality, truth, and obedience to
God
commandments
in entirety everywhere and at all time.

Writing
right and true from the beginning to the end of a book, is
But it is not good to write what is good in
called the rti iuij tlwhuran
some places and what is evil at other. Soe the writings of great seers and
thinkers
s
what
is
a quotation from the Taiterlya Upanishat, Prapathak 7, Anuvak,

Meaning: O dear children! You should do what is irreproach able and
unblamable or righteous works, but nob unrighteous ones. Henoe such
expressions as *found in in modern books, are considered by the wise to be
false from* their being opposed to the Vedas and scriptturea for no
It
11.
is
CHAPTER II
SATYARTH PARKASH.
88
writing is found in the Vedas and the writings of sage *. But the
books by the Rishies (Vedic seers) contain the words Om and Atha OGod!
and Of." See
initial
"
Mahabhashya.
Mim.
*rcn?f)
;
r.
San- ^sjirft aTRfafTPBT
Chh. *hftraf
^faH ^
Vai
Ved.
?TOt<rani3n9Ttt
Man.
Th esO
are the commencing words of those

In the same
scriptures.
the
other
way,
sages and writers works begin with Om and Atha, The
beginning of all the four Vedas have the words, Agni, It, &c.,but nowhere
are found the expressions
^T^C
^*r;
FTTTHÎ^
JTR:
Those men who read the Vedas by pronouncing or writing Hari Orn;
have learnt them from the false belief of the mythologists ôr followers of
the Pouranas and ritualistic scriptures. The nord Hari never occurs in
other scriptures. Hence the word Om or Atha should be written at the
commencement of a book. So much in brief with regard to the subject,
entitled God.
We take up primary education in the next chapter.
SUMMARY.
Th^ monosyllable Om is the most sacred name of God. 2. The

1.
words Agni, Indra, &c. mean God on the occasions of prayer and other
religious purposes but they signify common objects in natural sciences and
the ordinary affairs of life, The context determines their
right iense.
For instance, saindhara means a horse and salt. At the time of journey
it means a
horse, and at that of dinner salt only. 3.
Therefore 100
examples are given of the right meanings of the words, which signify God
In case of others the occasion will give the
in religion.
right snge. 4.
Books should begin with Om and Ath as of eld, and not with a
prayerful
invocation, as Salutation to the Lord of hosts
;
CHAPTER
II
OF HOME EDUCATION
It is a fact that a per
is a quotation i rom the Shatapath Brahmaua.
son becomes learn-ed and wise* when blessed with three good instruc
and (3) the teacher. Blessed ia
tors, viz., (1) the mother, (2) the father,
the family, fortunate* ia the child, whose mother and father are righteous
Children do not receive so much good and benefit of educa
and learned
None loves to do
tion Iroin any other person as they do from the mother.
Hence the scriptures declare:
as the rr other.
much
so
to
children
good
tHIS
Blessed
that is, He is blessed whose mother is praiseworthy and pious.
is that mother who teaches her child what constitutes good character from
its birth till the completion of ite education.
DIKTAEY IN PREGNANCY.
mother
Before conception, during pregnancy, and after delivery, th
and the father should abstain from intoxicant drugs, wine, decomposed
and sour substances, injarieus*tp the brain ; nd use such nutritious food
water and the like pure food
stuffs, as clarified butter, milk?, sugar, grain,
and drink which conduce to health, strength, sedateness, the clear brain,
Such a pure dietary will
courage, moral conduct, and decent habits.
the ova and sperms o all defects and endue them with germs of
;
purge
excellent constitution of the embryo.

TIME OP CONCEPTION.
The time of cohabitation lasts from the 5th day to the 16th day from
The first 4 days should be avoided. Of the
the appearance of the menses.
remaining 12 days? the llth and the 13th night of the lunar month should
also be omitted. The remaining \Q nights are best for sexual congress with
After the 16th day from mens
the view of bringing about conception.
truation there should be no copulation. Again there should be no*cohabita
tion till the next monthly course takes place, or a year passes away after
When man and wife are healthy in body and jubilant in
conception.
mind, nay, when there is no shadow of sorrow to depress their spirit?,
they should meet to beget children. They should live with regard to
food, drink and raiment as prescribed by the medical treatises of Charak
and Sushrut, and see each other on the occasions enjoined by the Code of
Manu, which lays down the rules of mutual fitness and enjoyment. The
woman should be very careful after conception with regard to food, drink
and dress. She should not O to her husband until a year after delivery,
and take such food till confinement as promotes the understanding, strength,
beauty, health, courage, calmness, and other noble qualities.
DELIVERY.
After parturition, the child should be bathed in acented water, ami its
umblical cord cut off carefully. Fragrant drugs and clarified butter ihould
be burnt on the altar. Proper arrangements should be made for the bath
and food of the mother, so that both the mother and the child should
The mother or the

progress gradually in the recovery of their health.
nurse should ta&o such edibles as enrigh the quality of milk*
SATYABTH PARKASH.
CHAPTER
MANAGEMENT OF INFANCY.
Tho mother should suckle her babe six days,
.ure!
.i::H
a nurso,
l>y
-it-ink
after
whi^h
it
may be
parents of the child should give nutritious

T!.OH wl.o we
to the nurfenfiurd to
p.o r
keep
fe nt
such medicines iLe iulelletti.
"lunge. and
nurse.
ih-.-uid
Bnt
II.
lie
n>u
>u:k
t<>
l>R
strain thorn, *viia mixing them with water

health, in puro \>ater, boil, HIIU
like milk, should give tho mixture to the child to drink.
After delivery
to the
ttie child should be sent
place whose climate is
contain
should
and beautiful objects.
Their
residence
fragrant
healthy.
They should be taken out to walk where the air is pure. But persons
may do as they like with regard to these things where a nurse or the
milk of the cow can not be obtained. As the tissues of the mother s body
make those of the child, a woman becomes weo.kafter delivery, and there
To check the secretion of milk in the
fore she should not suckle her babe.
mother s breast, that medicine should be applied to it which prevents
This treatment of he mother restores her to youthful health
its secretion.
this period, a ,nmn should not waste his manhood but
in a month.
I>uring
should keep himself: chaste Those men and women who will follow these
rules, will be blessed with excellent children, long-lived, strong, courage
They will in their turn beget similar children of
ous, and energetic.
righteous character, and thus the families will be ever progressive. The
woman should try to heal the vagisa and the man to guard his energy
from wasting. This course will give them as many healthy children as will
be born to them.
..
Training of Children vy Mothers.
The mother should always give her children the best instruction
possible, so that they may grow up good and virtuous and never abuse any
organ of their body. When a child begins to speak, its mother should try
to mould its tongue or pronunciation to clear and distinct articulation.
Every letter should be pronounced with its proper organ and stress of voice.
For instance, the org.m of pronouncing pa is the lips and its stress of voice
is open.
It should be pronounced by bringing both lips together and
Short, long, acute vowels & oth^r sounds should be
blowing them open
properly pronounced, so that gentle, grave, harmonious vowel sounds,
accents, words, coalitions, and stops should all be distinctly heard.
When children are uble to speak & understand a little, they should be
taught sweet speech, how to converse with superiors, nobles, inferiors, the
father, mother, king, scholar and others, and how to behave themselves
towards them and to keep their company, so that their conduct may never
be improper anywhere, and thoy may be honoured everywhere. Spare
no pains to make children master of their senses, lovers of knowledge,
and fond of a good company. They should not unnecessarily be allwe 1 to
the
mother and
indulge in playing, weeping, joking, quarrelling, laughing, bemoaning,

fondling with an object, envy, enmity and other evil habits. They should
not touch and irritate the generative organ as it produces the loss of
semen and the disease of impotency besides making the hand stink. The
children should be trained to acquire the habit of veracity, bravery,
patience, amiability, and similar virtues.
Education of Children.
When boys and girls are five years old, they should be taught the
Devanagri characters and also those of foreign languages. Then they
should be made to learn by heart with meanings the Veda Mantras, such
verses or shlokas, aphorisms, prose passages, and poems, as contain nice and
EDUCATION OP CHILDREN
NKCROMAKCY
91
salutary instruction, advice, and morals, and teach how to belrive towards
Deitv. m. h-jr, fttVjr, teacher.
cMient, king, snhiect. family,
dd and
relfl
11>e
tx<
Yhey should
ulS
ho
minnm-a
ot
tlirt
wi
ions
wisdom, religion, and load lo temptation

not believe in ghosts, gob Una, and other hem bags.
ance
.with
Manu, V.
^-Moaning
0.")
Tho
ghost.
pupil
When
who
which are
so that
at
they
vari
may
a teacher
i-reinatis
it
and
is dead, the
corpse is called
helps in carrying. it toa
oth^r carriers of tho coffin.
preta
crematory, is purified in 10 days alon ^ wi li
When the corpse U cremated, it is callo
meaning gone, t. e., he was
Those who are born and no longer exist, are classed with tha
so and so.
of all the leirned
past bhnta, which really moans -pact* Such is the opinion*
a
modern
scholar.
But
he who doubts,
to
down
from
Brahma
persons
koops a b id company, and has evil tendencies, is subject to fear and doubt,
r
tr.ins ormed into so many devils* g ob!iu.-j, fay s, fairies, and other tormenting
When si
dies, hia soal tikes
illusions, gofc up by his own imagination.
on jinofclie; body to reap tho fruitf of pleasure and p lin produced from lug
good and evil deeds in the government of the Supreme Being. Can any
the Supreme B3 n ^ ?
body viol it this eternal law
Ignorant person*
who h-ivo mvor studied, JjoatW, or thought of medic il books or physical
delirium, fover, and other physical diseases, and mania and
simil tr mental diseases the nam^s of evil spirits, ghosts and so forth. With
out getting them-cured by moans of proper medication, medically prescrib
ed regimen and other modes of medical tre.itinont, they put faith on cheats,
:
//<////(,
mm
<&
hypocrites, ignoramuses, evil-doers, selfish fellows, sweepers, shoe-makers,

low castes, barbarians, and other dregs of the society. They practise many
kinds of superstition, tricks, frauds, eat refuse of food, put on charmed
threads, amulets^pfiyiacteries. spalls and false incantation, and induce ocher

people to use these false things. They waste their money, ruin their
When theê simpletons,
children, promote diseases, and inciM.ise misery.
who
re blind of the Tiiental
i.^
ir,
rt
a*.!,
.
a
b
oly
>
eye and swollen
and selfiknown what tH matter
sinful
mindu<i.
v<
devil,
?i?i-d
is
with
with
--.rldress
this
boy,
spook, hobgoblin,
gold,
them
girl,
small
go
to
the evil-
great
king,
woman, or man.
pox genius, or
lie or she will never

spirit M:VJ entered his or her body.
th influence until you have recourse to some proper remedy,
you give us so much sugared loaf

by the force of our charms,
imm.-rinnfs ,,f spell, passe? and other necromantic performances. Then the
and Companions mentally blind cry out
))ers(!i., uiid their relatives
O irreat, king, we are ready to sacrifice all our property, only you may
cum him or her. Then those impostors find theinelves in their element.
So they pay: Well then, bring so much food, FO much gift to be presented to
m*y
or
pr^smit. we
])rovo fatal.
shpall
exorcise
If
tho
devil
the goddess, and give charity to avert the evil influence of stare. They
then sing and play upon the cymbals, tabi/r, drnms, sounding plates before
the patient or haunted person. One of these hypocrites begins to dance and
frolic out of madness and exclaims: 1 shall kill him or her.
Thereupon
the t oola fall down at tho-feet of that sweeper or ahoe-maker or stme low
SATYATH PRAKASH.
92
caste
Let
me
You may
take what yon like, only spare the life of this

I am Hanuman (monkey General of
replies
Rama).
have butter, fried pastry, oil, vermillion, a loaf of one maund and
tl
I am the goddess or
Or,
(lOOths), and a pair of red breaches.
and cry out
patient.
CHAPTER II.
The cheat
"
a quarter
Indian Bacchus. Give me five bottles of wine, twenty hens, five goats,
sweatmeat and clothes. Then they reply You may take what you please.
Whereupon the impostor begins to dance, frisk and jump very much. But
if a wise man beats him five times with shoes, blows of a cudgel, slaps or
:
him
the supposed Hanuman, goddess, or Bacchus, will soon get

and leave him or her for good and all for, it was a sheer humbug
to cheat money and other valir-.Me things of simple folks.
ASTROLOGY.
When they go to a pretender of astrology, who is shadowed with an
evil star, and who is an incarnate evil star, and ask him
great king,
what is the matter with this ? He replies He is under the influence of
the sun and other cruel planets. If you hold the reading of the Veda
mantras, beginning with the word shapti peace, arrange for worship, and
give charity he will recover, otherwise [it is no wonder if he succuinhs to
death after severe ailing.
Layman Tell me, dear âstrologer, if th sui ud other worlds ro
vond giving h t,
inanimate like this earth. They can do no hmg
so
that
when enraged and
Are
c-ffict;
us
&c.
they
they living beings
light,
comfort us when propitiated ?
Astrologer Is it not the effect of the stars that kings and subjects
enjoy ease and suffer trouble in the world ? c
L.
No, it is the consequence of good and evil deeds,
A. Then, is the science of astronomy falae?
L. No, whatever is said there of the science of figures, quantities, and
but what is said of the influence of stars is all false.
lines, ii all true
A. la the horoscope useless ?
sorrowL. Yes it is. It should not be called the horoscope, but
is born, all persons of its house are
child
a
for
when
delighted.
scope
But their joy lasts till thay hear the effects of stars afêr the horoscapo
kicks
satisfied
fr
"
"
When a priest asks permission to prepare the horoscope,

is prepared.
O great king, make a very good
the parents of the child request him
If the fatber of the child is a rich man, he draws many
horoscope.
but if poor,
beautiful a nd curious lines of red, yellow and the like colors
he makes an ordinary horoscope and goes to the child s house to read it to
Is the horoscope good ? The
its parents, who sit down before him and ask
astrologer replies: I am going to read it to you as it is. The stars of the
boy s nativity as well as those that are friendly are all very auspicious,
him honorable. Whatever assembly he
Their influence is to make
Ho will be
attends, all its members will be awed by his presence.
healthy of body and much respected in the town. On hearing these flat
tering things, the parents and other relatives of the child exolaim
But he well knows
learned astrologer, you are an excellent man.
These
that such empty coaxes do not profit him at all. So he says
mansions of the stars are certainly very good ; but there are eril stars,
that ii to say, the conjunction of such and such planets will bring on hia
ieath in the 8th year of his age. Whereupon the parents lose their previous
the sea of sorrow, and ask
joy felt at the birth of their child, sink into
now ? Then he replies
shall
we
do
what
the astrologer
great king,
father
asks
child
a
s
What
shift,
The
Make
steps should we take ? The
:
SEMEN
&
SMALL Pox
HYMEN
&
93
SOECERY.
to him, viz., so much charity should be

astrologer then explains det
Food
Set up the nut -ring of th0 text referring to the evil star.
given.
nine
the
evil
of
the
avert
will
This
the Brfthmfcnafl daily.
pl.in
probably
mansions. The word probably is employed to keep a loophole to escape
None is over
by, so that if the^hild dies, he can say there is no help for it.
but it was
the Supreme Ruler. I have done my bust, and do you did
the fate cf the child, or it wa the consequence of its works of previous
at the
"Look
life."
If the child survives, he triumphantly exclaims
>ih
"
They have saved

power of our incantation, goddess, and Brahmanas
In this mutter it i* desirable that if their muttering the
your child
!
"
inystic text, r^cit

t
twice
piy
ex.u-ti-Mi
None
tiur
-t
.r.
f .il
to .iroclucc-
any
fiom lu in evj
powe to tu?- ioy tha cliid
:
effect,
such fellows dhould b^made
It should be
aui.iunt ^pont by their ordr-ra.
when i child is saved ; for, as astrologers say,
tii
actions of a previous -lite, or to

kk
This child is saved from
bay,
d,
de*t,h
men:^ .a tin good consequences of its works in its anterior
iid by cue IHWV of God, but, not on account of tfreir effort."
life
Also
those teacher* and others who induce people to give charities and donations*
which they pocket themselves, should be treated as astrologers.
vi Ja-e
IIHS
tha
lan->i
o!
*o shouid
my men
>y
SMALL Pox & SORCERY.

As regards small pox goddess, incantations, charms, mystic symbols
and other magical devices, suffice it to spy that they are all superstition.
Some of the magicians say that if they give a man a talismanio device
or charmed thread after pronouncing u;c ntation on it, their goddess and
master spirit will avert all evil f vom him on account of the influence of
their magical devices,* These magicians and sorcerers should be asked
Can you save persons from death, the operation of God s law, and the
:
"
consequence ? of deeds ? Mnny children dia notwithstanding all these

dovices of yours. You yourselves lose dear ones in your family. Shall
Such queries silence these men, and they are
you escape from death?
convinced that their tricks are not to succeed with you. So all these
mendacious actions should ba abandoned. Virtuous,, philanthropic and
unselfish instructors and wise persons should be helped and served as
they do much good to the world. The patronage of learning should on no
account be neglected.
5
ALCHEMY.
Those who pretend to prepare elixir, to bring on death bp magic, to pro
duce madness, to enslave persons & to work other diabolical miracles, should
be set down as eo many densely ignorant persons. Children should be early
impressed with the monstrocity of these superstitions and infernal tricks,
so that they may not suffer trouble by falling into the snnres of
impostors.
PRESERVATION OF ENERGY
Th^y should also be well informed that the preservation of energy
produces joy and the waste of it bring* on the ruin of the body and
consequent misery. For instanc-;, look at a person, how glad and cheerful
he feels fro-n the promotion of health, tê brilliancy of the intellect, the
feeling of strength and valor, which are the effects of the preservation of
semen virile in the body. The best way to preserve it is that students
should avoid reading or listening to love tulcs or stories of sensuousness,
the company of sensualists, thinking of the objects of luxury,
looking at
women, closeting with them, talking with them, embracing them and other
excitement of passions. Thoy should devote themselves to the acquisition
of the excellent truths of
morality and perfection of their knowledge. He
who wasbes his manhood, becomes impotent and highly mischievous anc[
*
SATYABIH PBAKASH.
CHAPTEB
II.
He who get* n venereal disease, becomes emaciated, pale, dull,

vicious.
devoid of courage, boldness, endur mce, prowess, valor and other manly
PAKENTAL ADVICE.
u If
you, children, lose this splendid
qualities, and is finally ruined.
moral
of
training and perfect edo.cn Ron, and deve
op jortunity
acq-.iriiiiZ
loping physique by following the vow of chastity, you will never get this
As lout? as wo your elders are able
precious time r.gain in your lifetime.
to do our domestic duuos and are alive by the grac^ of GoJ, so long you
should be engaged in the acquisition of knowledge and the development of
Such and other kinds of
constitution and increase of bodily strength.
Hence, it is that
instruction should bs give:i to children by the parents.
honor tlie father
the words ni ih lman honor the mother and pitriiitrni
are used in the texts abov
In otlior words, the mother
quoted.
should educate a child from its birth to its 5th year of aga and the
father from its 6th to 8ih year of age, and at the commencement of the
"
Oth year, the rugneratos Brahmins, Ksliatriya?, and Vaisliyas), having

invested their children with the sacred thread, should send thorn, both sons
and diughters, to the Aclmrifti /\Wr (professors house), that is, where very
a school to instruct youths.
great learned men and women tench and keep
:*
rvi!
ri
inH
The,Shndvafi flow
without performing the
(
r;
-<^t.-^
-a-
rad
,a
teacher
thre;>
house
--i-nd
ny. -V
i or ednca iion.*
lîr
>,
chiWr^n
to
ihe *}n! u
.A~i//
,;
The children of thosw who do not fondlq,. them, but, who, on the
them while under trailing, become learned,
contrary, are very strict to
well behaved, and c vilised. It is well said in the Sanscrit Grammar, called
the Mahabhashya, VIII, i, 8, in connection with this matter;
:
mfafa^rfor
Those fathers, mothers, and teachers who are severe in educating their
children and pupils, ar^, as it were, giving them nectar to dfink with their
own hands but those who fondly IOVH them" give them poison to eat,
For, fondling begets evil
so to speak, and thus spoil a.-ud ruin them.
Children and pupils are
characters and severity, good qualities in them.
from
affectionate treatment.
and
revere
from
unhappy
always happy"
However the mother, father, and teacher should not punish their children
and pupils out of jealousy and hatred. They should outwardly use
threats and inwardly bear love and kindness towards them.
:
MORAL
INSTRUCTION.
Like intellectual education, they should also be taught
to sail clea
of robbery, adultery, indolence, negligence, intoxication, falsehood,
slaugh"
similar evils, and to practice good

jealousy, avarice and
for, a man who but once commits theft, adultery, tells a lie,
kind of evil before another, loses his repspect in the eyy of
ter, cruelty,
behaviour
or does any
;
The Axhary(t
Km a
nnd Guru
Kida. npi.car to he
for the low.
high cagtes and the latter

secular.
of knowledge tvith sacred and
reserved for
lie
Ti\"
two kinds of schools. The former in

Alô the first inculcated nil kind*
secv^ts of religion,
the egot-jric
waning
of
the
VeHas and professional knowledge were taujih. in the first, while tho second Was a sort of
el
knowledge to servile classes. U any of these- by
grammar school which taught to -mentary a first class
acquire
learning, he or sho was permitted to do
rood luck developed abilities
so
Manu distinctly say tint the Ion castes c*n rise to high castes
as several text? .uid specially
of their qualificalion in kno>vledge
by means
HYGIENIC PRECAUTION.
MANNERS
95
people for ever in his life. Nobody Millers so much loss of respect or credit
So whatever righ
as the person who breaks his promise or tolls a, lie.
teous prorase is made to a person, it should be fu Hilled to a letter.
I shall see
Thus, for instance, a man said GO another
yon at such and
such time and pl;ic.-, or give you such and such tiling at a particular time,
ho should keep Ins word exactly, or else none would believe him, There
None
fore air should always speak tho iruth and abide by their promise.
should be proud. Deception, frandulence, and ingratitude sting the
heart of the person who practices them, not to mention the pain of others
against whom they are himed.
Deception and fraudulenco aro ihose evil
deods where a person put^ on a different, arpearance from what he is at
into his snare, docs not cure a fig for the loss of
lirM-rt, entires another
otuera, bin encompasses his own object at any rate.
Ingratitude is that
vice which does not acknowledge the good done by others.
GOOD MANNERS & OBEDIMNCE TO PAKENTS.
Anger, harsh language and other si- 1-ir vicious habits shonld be
iriven up, ard cairn and sweet expressions should bo u?ed 411 conversation.
Vain talk should bo avoided. They should speak neither more nor
less than what is required of them
Th y should respect the elders. On
the coming of their, superiors they should grt up and o. MI dn.
them to a
sîn;-,,; .Son to thec
higher sear. After saluting ov bidding r,hem namasti
they should not sit on a hi -her scu*fc befor them, .they should Lake a seat
in an assembly which hefii.s them ;*nd from which nobody may turn them
out. They should not quarrel*with any one.
They should be cheerful,
*
nd
virtue
should
vice,
They
reject
keep company of good men ar.d
accept
avoid the contact of the wicked,
They should serve irv lr mother, father,
teacher with their life, heart, means, best things & love.
VERACITY & RIGHTEOUSNESS
:
,{-,
It ia a quotation from the Taitteriya Upanishat, vii 11.

Its purport
that the mother, father, and teacher should always teaf h truth to their,
children and pupils.
They should abo tell them to dopt and fellow
those actions of theirs which art) righteous and reject, thoee actions which
are vicious.
Whatever truth they know, they should preach and pub
is
They should not believe a hypocrite and a vicious man. They

should faithfully do that righteous work which their fnf}?cr, mother
and teahcher order them to do. The teacher should again instruct the
meanings to pupils of those passages which the parents have made them
from the learn by heart N ghantu, Xirukt* and Ashtadhyayi or other
aphorisms or Veda Mantras.
They should adore Clod in spirit according to
the description
God in the first chapter of this book.
HYGIENIC PRECAUTION.
lish.
They should eat, drink, and dress and do any other work in a inanr.pr
which c t -ibufces to their he.iith, knowledge and strength. Jn plain words
th"V should eat
a littl less than appetite d -m^nds, & abst.nin frciu tlie use
uld not enter the water of nn.
of flesh, wine and other intoxicants. Th*-y P
known depth, Jor they will siulTer tr>ubln some aquatic animal or other
Or if they Ho not know how to swim,
may be drowned. Say s
objects,
Don t enter unknown waters to bathe in.
Tlf^^n^ ^T^5]71
i
u>ey
96
SATYARTU PRAKAtH
CHAPTER II
In going one should keep his eye on the road, and

after
the
elevations and depressions of the path.
The water
seeing
proceed
should be drunk ;after straining it through a piece of cloth. What is
sanctioned by truth, should be spoken. Work should be done after a
thorough consideration.
Manu, VI,
46",
PARENTAL DUTIES.
This is said by a poet in the Chanakya Niti. Tho*e fathers and mothers
are great enemies of their o--vn children, wlo have not taught them yna
kind of knowledge. Those :hildren when grown up are treated with con
tempt or look so awkward in the assembly of the learned as the jackdaw
It is the imperative duty, the highest virtue, the cause of
urnoa g swans.
fame of the parents to make their children learned, virtuous, civilised and
well educated at the expense of their own comfort, thought and wealth.
These briof points relative to the education of, boy a and girls are sufficiently
significant to the wise for amplification.
SUMMARY,
becomes good whose mother, father, and teacher are
That
virtuuus .ind learned. During pregnancy a woman should take vegetarian
Her
diet and pure water, but never flesh food and alcoholic beverages.
husband should not waste his manhood. They should nnt meet sexually for
a yea.r after successful conception. Tho best days for conjugal embraces
are 10 after the lapse of 4 days from the menses, the lltli and 13th nights
being avoided. After delivery the mother and child should live in aplnce
The mother or a nurse may suckle the child.
of good saniuary condition.
But they should tke nutritious food. Tho mother and father should
teach the child proper pronunciation and instruct it in elementary knowl
edge, such as Vedic verses and other moral sayings with meanings.
The child should be warned Against vulgar superstition, sorcery, astrology,
Moral
at;d alchemy.
Chastity and physical culture should be enforced.
Good
intellectual
hand
in
hand
with
also
should
training,
go
training
behaviour and etiquette should not be lo~-t sight of. In short, it is the
first duty of p:. rents to educate their children well at all costs.
pe">on
CHAPTER
III
EDUCATION
ACADEMICAL
- OR
ACQDISITION AND lilPAETATION OF KNOWLEDGE.

>OW
in this third
chapter we (describe the system of education
acquisi-
and iinpartatiun of know led ore. The chief duty of the father,
preceptor, and kinsmen is to adorn tho offspring with the ornaments of tho
best education, the sonso of duties and the atta-nmcnt of good qualities,
morality and nature. T\\o soul of man can never be adorned with the
ornaments made for gold, silver, rubies, pearls, corals, and other gems.
For, the dec n\ition of person with ornaments begets tho vanity of the
body and fondness for seinuo is pleasures, and is attended with the fear
Ifc
is seen
of thieves and other pests, nay, with the possibility of death.
in the world that the wicked murder children and others for the sake of
tion
ornaments.
LEARNING AND PHILANTHROPY.
men and women
wlioss mind is engaged in

the
are of amiable disposition and polite manners,
who observe the rules of veracity and other virtues, who are free from
pride mid impurity, who destroy others vices, who are adorned with the
jewels of the advocacy of truth, who alleviate the sufferings of humanity
in the world by the inculcation of knowledge, and who do good to others
by means of^ works ordained by the Vedas!
ADMISSION TO SCHOOL.
So when boys and girliJ are of 8 years of age, they should be sent
to their respective (boys to male and girls to female) schools. The masters.
and mistresses of bad conduct should not be allowed to teach children.
They alone are fib for teaching and training who are thoroughly learned
and righ eou*. Investing the s
with the sacred thread and ministering
an appropriate sacrament to the daughters at home, the regenerate or
twice-born classes should send them to their respective seminaries, con
ducted by the teachers of the aforesaid qualifications.
Blessed
pursuit of
aro the
knowledge, who
>iu
SCHOOL LOCALITY.
unfrequented tract of country should be selected for the plaoe
of education,
The male and female schools should be situated two miles
or leagues aparb from each other.
The teaching staff, servants and
followers should be all male in male schools and female in female schools.
Neither a boy, even of 5 years old, should be allowed to enter into the
female school, nor a girl of the same age into the school of boys. In
plain words, so long as the pupils are bachelors and maids, observing
the bow of chastity in their academical career, they should not indulge in
eyeing men or women, embracing, living in privacy, talking, listening to
lev* stories, sporting with one another, and thinking of sensual pleasures
and their enjoyment, which are the eight kinds of the vice of carnality.
An
CHAPTO
SATYARTH PBAKASH
98
III
WATCH OVER CONDUCT AND EQUAL TREATMENT.

The teachevs should keep
the pupils aloof from these injurious

habits that they may acquire the very best knowledge, morality, behaviour,
habitude and the highest development of mind and body, and be able
Schools should be a league or four
to promote their joy ever in life.
miles away from the vicinity of a town or city.
Whether the sons and
daughters of kings or the children of poor people, all the students should
be treated alike wich regard to the supply of food, drink, shelter and seats
to them. They should all be the devotees of knowledge. Neither the pupils
nor their parents should be permitted to see each other or keep any
kind of epistolary communication between them, so that being rid of all the
cares of the world, they mny
the idea of acquiring knowledge alone
foremost in the mind. When out on walk, they should be accompanied
by thu\teachers, so that they may not commie an act of any kind of
misconduct and fall into the habit of indolence and negligence.
COMPULSORY EDUCATION.
hav<
Siîm
3BW5l*T
^ 5 snTT^t^ verm^
Manu, VII,
152-
that there should be a government order and national.

purport
custom that persona must not keep their sons and daughters at home after
they are 8 years of age, They must send them to schools at the pain of
penalty. At first the investiture of boys with the sacred thread should take
place at home & afterwards at the residericeof professors in the school.
MEANING OF THK GAYATKI OR CREED* L VERSE.
Parents and teachers should initiate their children and
pupils into the
creed of the Gayatri verse of the Yeda with ils
It is as follows:
Its
is
meaning.
Aum, Blwr, Bhuvah, Sicah, fat Savitur varenyam lhargo devasya dhi mahi,
dhiyo yo
prachodayat. The meaning of AUM in the beginning of the above
verse has been given in the first chapter, which may be consulted for its
now briefly give the meanings uf the three great
Yaj. XXXVI, 3
the Vyahritis.
qalled
mystic syllables,
r>ah
We
PI<U:
s:
nurafh
Bhith is a name of God, signifying that life which is the

support or
the existence of all the worlds, which is self-existent and which is dearef
than individual life.
Bhuvah is a name of God, because the word means the one who
from all suffering, and whose company emancipates others from it.
^^^
all
^M:
is
free
rffftarm: 0} fafosf *wc(

*rnftf?[ s
Sicah is a name of God, because the word means the one who
pervades
the diversity of the world, and who
supports all the beings therein.
These thrae syllables are taken from the
Arannyak Taiteriya Upanlgbat,
PBA YKR
ftrq; git:
May we ever remember that amiable and sublime glory of the all-wiser
Supretne Being, who is holy and of sanctifying nature, who is the produce
DEEP BREATH-
M"or>E
99
OP WORSHIP.
whole world and rho disponsor of all blessings, who is the giver of
an
whose oblamniont is du-iired by all the people: so that
ho who is tho Either ami rlio inner self and gttide of our intellects, may
works
keop us oil from evil not ions :uid le;ul us on to
of the
.ill
coin fort,
<M>od
-0 people,
the Lord ot!
u:
us ;idore tlio spiritual g\wy oti tho Supreme

Being, who is
the Mightiest among tlio mighty, whose nature is Truth
let
>vds.
Consciousness and IFappiiiCss, who is ever Holy, ever Wakful. and ever Free
by his nut are, who is the Oco ti n ol Mercy,- the most impartial Judge, free from
all suffer ing of bi riband death, who is formless or immaterial,
knowing the
thoughts o1 all hearts, the Supporter of all, the Common Father, Begetter
:md Provider of food and other means to all the world
He ?s tha
jessor o! ftll wealth, Maker of the world, all-holy, and dearest to be
sought
nl ter for the great purpose, that hk. being the Supreme
Lord, dwelling in
our heart and illuming our intellects, may take us away from evil conduct
and unrighteous course and lead us to the most virtuous conduct and
right
intli.
Miy we nov-.r-turu away from him and adore any thing else ;
for, there in none equal to him, much less higher than he
He alone is
O nr Father, Ruler. Judge, mid Dispenser of all blessings.
!
MODE
Thus inculciting the
the parents and
praying :nd
OF WORSHIP.
article of creed, lie (raygtri verse of the

of pupils .should teach them the tmdiis
1
Muh-jr-
Veda,
operand]
which consists of bathing,

sipping a little water
an
ie circulation
a-going on, deep breathing and
the like mimitia* of the method,
f
>u.
to clear the throat
The object of bathing is to effect the cleanliness and so to

keep
health of the external organs of the body.
proof of this statement
the 100th verse trom the fifth
cliapt r o f the Co le of
I"n
-Water cleans
the will; knowl
midst of all kinds
the
we
the
external organs of the body:

right conduct purifice
d austerity, that is, the
practice of virtue in the
trouble, purify tho mind; wisdom, or the discriminate
knowledge of all beings fi-uin the earth upto the Deity, brightens the underbath must be taken before dinner.
g. makiiio- it H rm in faith,
<>
S<>
The
worship requires the regulation

by the following authority:
spiritual
9 upported
of
a
hilos
h y namely.
[
parts of
\
*$**,**
f
A .P
ihhuti
(powcr^.
Kaivalyc\ (Absoluteness),
:
^?
breath, which
Yoga,
Samadhi
II,
(trance), 2.
28 *
Stvdhaw
is
CIAPTIB III.
SATYARTH PRAKASH
100
an aphorism f rvm the Yoga Philosophy. When a man begins to

his impurities or bad desires are
practise the controlment of breath,
of
in
course
time, and his light of know edge
gradually being destroyed
burns brighter and brighter in him, so that the knowledge of his soul is
ever on the steady increase till his salvation is effected.
This
is
fa^m-Manu,
VI, 71.
of breath purges the

This couplet is from Mann laws.
conative facultyt and other senses of their defects cand restores their recti
tude, as the purity of gold and the like metals is effected by burning them
The controlment
infrre,
which destroys
their impurity.
ITS PROCESS.
nîiferennnwri ST nun^r YOHH, L 34.

Yoga aphorism. Asca violent vomiti.n throws out
1
the intestine
It is a
food and liquids, so the breath should be violently ejected in an action
of expiration and be not allowed to come in bi ck to the best of one s
power. To expire the breath, the nether organ (anus) should be contracted
upwards. The breath is held out till the contraction lasts. In this way
tho breath can be held out till unfcasiness is lelt, when it el ouid be graduaUy drawn in and heid there t.s lorg hs possible. This process should
repeated as often as one has power ard will to do. The word Om shoulc
This work effects thi
be repeated at the same time in the: mind.
and
the
of
soul
the
will.
and
tranquillity
purity
b<
ITS 4 STEPS.
In other words, the process has 4 stages, t VMS., 1, To hold out th

breath outside fur a long time. 2. To restrain the breath inside as Ion)
To stop the course of breathing at once as long as can be
as possible. 3.
4.
To restrain the internal breath, when it is to go out, by breathing
in in opposition to it, and to restrain the external breath, when it seeks t
>
thus breathing oppc

get in, by breathing out to propel and, stop it.
inspiration is checked, and th
sitely the action of both expiration and
respiration being controlled, the will and the senses are brought unde
subjection to the mind or soul.
ITS ADVANTAGES,
One s courage being increased, the understanding becomes refined an i
sharp so as to comprehend very difficult and abstruse subjects quickl
It develops energy in the body, which ados to solid strength, yalor, coi trol over the sonaes, so that a person masters all the systems of philosopt
in a very short interval of time.
Women should also practise the Yoga v
abstraction of mind in the same way.
INSTRUCTION or ETIQUETTE.
Students should be taught the proper way of dining, dressing, goin
sitting, departing, conversing, & behaving towards inferiors and superioi i
B^"
>
<
;,
BRAHMA YAJNA OR MEDITATION.

The children should be taught the Sandhyopasana: the Mass mat
and vespers, which are called the worship of the Supreme Being. (Fi V
The Five Great Duties of the Aryans).
;
1.
t In Sanscrit philosophy th
conative faculty or volition
is
considered to be the sixth
OUTFITS or FIRE OBLATION,
MEDITATION
101
sitting to pray, only that much of water should be used in

the Achaman, which can be held in the p;thn of the hand,
called
sipping,
and which can just roach down the thro.it, but neither more nor less than
This removes the
It is sucked in by pUsing the lips in ita centre.
that.
On
throat phlem and bile a little.

Then a covenant with the senses, called the Marjan, should be made.
Water should be sprinkled over the eyes and otlur senses with the fore
If there be
parts of the middle and ring fingers to drive off drowsiness
no drowsiness and no water at hand, it should be dispensed with.
be taught the P-randi/niii: control ment of breath with
They
Vedio verses, the mental circum .mbulatiou or comprehensive view of tho
lit,*
creation, culled the
jxirikramnii,, menial presentation to the Lord,
called the Dpasthnn, tke chanting or the praises of the Lord, prayer and
the contemplation of him, called he Upasna.
Then let them learn tho
Ayhamarshan, i.e., tho desire to do evil should never be entertained. -This
morning and evening mass should be performed in a retired place with
sh<>uld
.<,
rapt and undivided attention.
So says Maim, II, 104: Persons should go to the jungle or a

place of
compose themselves, stand by the skle of the "water, perform
the ordinary rituals and repeat the ymjatri or creed with its
meaning
(in the mind). They should regulatetheir conduct according to it.
But
solitude,
this practice shouid be
commenced as early as possible.

DEVA YAJIÂ ou Fiiiu OBLATION.
2. The second service is

Fife-offering, whi-h is burning drugs in fire,
company of the learned*and their service. The mass and fire - offer ing
should be performed boh in the morning and at evening
only; for, ther^
are only two junctions of ni^ht and d-iy and no other. Meditation should
be performed at least one hour daily & after the manner of the ascetics or
Yogis, who contemplate on tho divine glury of God in the posture of trance.
5
the
OUTFITS oy FIHE OBLATION,
Tho time of lire-offering is jusfc after the sunrise and before the sun
For this puroao (1) an altar like a tub either of metal or of
clay may
set.
be made, which should be 12 01* 16 fingers id three

dimensions; but tho
bottom may be of 3 or 4 tinges squaiv, that is to
say, its mouth should be
four times of its bottom in area. (2) Pieces of
sandal, palash (butea frondosa
or mango wood, which ara the best kind of
or
wood, should be made
larger
smaller in proportion to the size of the altar and
placed in it. In the centre
fire should be put and the above mentioned fuel
arranged around it.
(3)
ladle, (4 a pot, (5) a dish for cUrified butter, and (6) a
spoon should be
made of gold, silver, or wood. Water should be
put in the pot and
tho ladle, and tho clarified butter in the ladle or
cup made for it. It should
be melt at the fira. Thesa vessels, the ladle and the
pot, are convenient
to take out water ro wash hands.
The clarified butter should be well
examined and then the offering into the fire should bo made with the
fallowing verses
*
,
holy.
9JT ngto0mOm,theadorabloGua
the oterual
J Offering to
happy . adorabk;
iiluji-Uty,
thclife
2 Offering to Om. the

almighty i.W, tho
4 Offering to Om, Uod, the
lifo/holy,
God, the happy.
uud eternal.
SATYAKTH PfUKAsii,
102
CHAPTER III
Each oblation should be rnada by reciting a verse. But if more offerings

are to be made, the following Vedic verses and the aforesaid creedal
verse should be repeated with every sucjuddiug offering:
Om, Uhu, Pvan, &
others are r.ll the luimoh of the Great dod. Their

tAmeii! or Selah !) moans
meanings have been told. The word
As tho
that what is in the heart, should be spoken, and not otherwise.
Lord Almighly has created the objects of this world for the ease
the animals, so should men also do good to all
and comfort of
>S?ca/ta
*>11
beings to the best of their power.

ADVANTAGES OF Hawaii OR FIKE SACRIFICE.
What is the good of lL>ivan OL- Fir^ sacrifice
Question.
Answer. All men know that the foul air and bad watar produce
disease, which in turn begets suffering ainoug mankind: but, on tho
contrary, pure air and water bring on health, and the absence of disease
produces comfort among them,
Is it not useful to rub ajid paste the sandal wood on the person
Q.
of somebody, or to give the clarified butter to sooie one to eat, instead of
throwing them into fire and thus to waste them? Does it indicate any sense
in the man who does so ?
A. If you knew the physical science, you would never talk so;
See. the persons who stand at a
for, nothing is destroyed or wasted<.
distance from the place of the harau or fire offering, smell sweet anluvia
wafted to them. In the same manner, tlêy also feel foul stench. It should
show you well that a substance thrown r.nto the fire gets rarified and
1
goes with the wind to distant places where it replaces stench.
If it is so, why don t you in your house place saffron, musk,
Q.
fragrant flowers, perfumed oils and the like odoriferous subtances *o as to
odorify the current of air in the room and to give pleasure to all ?
A, The odor has no power to drive off the impure air of the house
and to introduce pure air from outside
for, it ha& no power to decom
pose putrid or noxious air of the room and turn it out to ushur in fresh
air from outside.
It is the power of fire to decompose nasty things, and
them
it
drives them out of* the house and brings in fresh and
rarifying
:*
pure
air
Q.
from outside.
Then what is the use
occasion- of the oblation to fire
of reciting the verses
or
mantras on
the
A. The verses or mantras describe the advantages of the lire-offer

ing and their recitation impresses them on the memory, and thus it tends
to preserve and protect the loss of Vedic learning.
Is the non-performance of the fire-oblation sinful ?
Q.
A. Yes; persons commit as much sin as they occasion p .iin and
misery to the creation by contributing to the production of diseases,
which spring from their spoiling the air and water by discharging into
them all the stench and impurities generated in their body. Hence, to
mako amends for the sin thus committed, odor, equivalent to or more than
The
that, tq produce pleasure, should be diffused in the air and water.
donation of food and drink gives pleasure and comfort to the recipient
butter a person tats,
only. The odor iferousthings and the clarified
do good to hundreds of thousands of people by being offered into the fire.
Mcauiiig
U O ud
tlic
Father, remove
all evils
aid
yive-
us>
thai which
io
BEAHMACHARYI
103
-IHREE GUADES.
butter or nutritious viands, tho

Deonle do not get the clarified
not
will
mind
improve, Therefore nutritious
strength of thoir body and
But the
for food and drink,
to
be
also
people
away
edibles should
given
cere
the
of
the
Heace
necessity
havan should always bd done by persons.
If
of oblation to fir
V).
many offerings
mony
How
should be made,
what
and
most
quantity of each offering?
_ E ac h person should offer 10 times, & the clarified butter &
other
offered in each ti mo should weigh at least Qmatas
disinfectants
or
perfumes
this is offered, so much the better.
or one-twelfth of n rupee. If more.than
the
of
and
Aryas, great men. scientific men,
Therefore the jewels
piide
divine sages, kings, emperors in old times performed the
and
professors
havan in abundance, and advised the same to do to others. As long &3
tho practice and custom of the Jiaran was in vogue, India, theu Aryavarta,
was free from diseases and lilled with comfort. Even now if the custom
bo revived, the same ease and comfort will again accrue.
services required of a student,""
1, Urahma
Those are the
which is the study and impartation of knowledge, the recitation
tw<
</.;,,
Yajn<i
attributes, prayer, and meditation} (2) Deva Yajna, which con

the fire offering, asluL ii /teJ/ia* "and other rituals, the service
So the prayer and fire sacrifice aloao
of the leaved and their company.
should bo performed by the student in his school life devoted to acquir
of
God
sists of
ing knowledge.
^S^lfiilw H^wiujawiaiuj5?*
This quotation is from tho second chap tor ol! the Sushrufc. It means
that the Bralmii.n can invest the three classes, viz., Brahmin, Kshatriya
and Vaishya, with the sacred thread and teach them: the Kshatriyu, the
two orders, n /T.. Kshatriya and Vaishya; and the Vaishya, only one, viz.,
Vaishya. If there be aShaira person ot the servant class) of good family
and of good character, ho should be instructed in -all the scriptures
but he should
except the text 6) f the Yed;n. The Shadra may read
:
not ba investad with
the
tiered
thread.
This
is
the opinion of
many
Acliaryas or professors of theology.

IIu.VHMACnAUYA: UNMAIililED ScUOOL LlFK.
When boys and girls after their fifth year are sent to their respective
schools, they should regularly begin tho following course of instruction:
i
The vow
of celibacy should be
kept by students from the 8th to 36th

should
the
12
of
i.e.,
years
spent in the study ot each of the threo
year
age,
Vodas with thtm access- ris nnd cuinmentaries, which make oO years, and
1
with 8 years of pre-sohool life being added, they amount to 42 years.

Or, the vow may be kept for 18 years, which with 8 years as before
make 26 years. Or, it may be kept fur years, or till the acquisition of
,)
knowledge
ia
completed.
The following
six
There are three grades
Manu,
111, 1.
quotations are
in the vu\v
tt
from the Chhandogya Upanishat.
ul-^the
student
celibacy.
CHAPTER III
SATYARTH PBAKASH
104
is when a man, whose body is made of food & other

and
is pervaded by the sojl, and whose duty
substances,
is to live in good company and to perform goo 1 actions, should study the
Vedas and other scriptures and learn the practice of morality during 24
years of the vow of the stude it s calibacy and keep his senses under
control.
He should not ind ilê in vices even after marriage. Then his
bo^y becomes very vigorous in life titng and good qualities reside in him.
I
The lowest grade
nutritious
sqfa fa faijdw
arennrr
3m
*%
*r
um:
m
if*
flr?
q?g *T^t
HoffrT
II
II
The first part oi: life should be devoted to the study of knowl
edge. Tli-o teicher should also always alvi.se his pupils t) the same effect.
The pupil should always believe that if he keeps the vow of chastity per
fectly in the first p irt of life, his body and soul will be healthy, and
O nun, increase
vigorous, and his ,liie endowed with, god qu--i lilies.
your happiness and pleasure in this w;iy.
break th^ vow of celibacy, and if I marry
evident I shall be healthy and nry life will
Say
i^?a ^â rksfafr u ^ n

The m d lie grad^ of chastity
:
2.
to yourself,
ter the
*>
24>h
If
year of age,
donot
it
it
70 or 80
last
"
is
when
jmm keeps
the
vow o
celib-cy fo, 4i years and applies hims-lf to acquirin

ing knowldgaa all ti3 while. His bra.ith, sjns3s, nitollecr,, and soul bjjoîe heaUhy
and vigorjas. ile s-am^s out v:c3 and protects virtue.
student
He
should
s iy to
his to cher,
4
I
s]>jnd
tlio first
irt of
my
life in
the
Brdhmicharya: vow of ch siity and austerity, my life will became happy

and I shall accomplish the mi idle grade oE ctiastity.
Do.
Students,
the teacher sh ou d say to his pupils,
as 1 hava d nu and b -c inn an incar
nate sacrifice by adhering to the vow of c msti^y.
I have c
from
"
l>
>ni3
the sain 3 family of to.icii^rs as those of o .d, and bain^ frae

disease I am always heilthy.
Aot as a gojd stude ifc acts in his life."
3.
of age.
who
Tao
third gr.ido of ca
istifcy
Habac uneaamisterof
strictly
keops the VOT cf b
?rt
n^n
self
icli>l
is
an
tin
b,>st
of all. It
i4s
till
48 years
kno.vl^lgj ia all its depa

jrship d irai^ th 3 cju:s3 of scaly
I
4 STACKS OF BODY,
105
RULES OF INSTRUCTION.
teacher, tlie father ml lie in tln-r shnnld make and train the
as
ascetic* for the .ctjmrenu-nt of know ledge mid goud habita
Children
and. (ways pivach them the advantages of su pa a course in the first
part of their lite. Tm. rlnl ircn heins.-lvcs should stick to the unbroken
de of chastity when
vow of bachelorship ami thus accomplish the third
They should act upon
they bcc .me Ifui iu d :md live fur lull 40M \virs.
such p teaching of their te cherrf.
Fur, the-- j-ui-ils who kef]) this vow
re ;tl\v;.ys free from disease and
of bachelorship i.nd never brr-,.k it.
blessed with virtue, wealth, suc-jt ss ;md salvation.
^ IA ,1. OF lJOJ.iV.
The
<jr
frf
irfwNniiirwii î^cenfrsrri: 93531

Su
q^ftij ^rfl 3W *JRT?[ *TKt ?J tfl^Sl
i
II
a?r.
fa fa-
rastlian,
Chapter, 35
Phis body has 4 stage s. The 1st stage
m^tl
snsftqiSRJI^T
rft
This quotation is from the Sushrut.

is that of growth. which lasts from the 10th to lioth ye ir of
i^ge, and in
which all the .issues of the boJy aro growiiiL;. The 2nd stage is that of
youth, which commences from the 25th yuar o ag-.j. Tne 3rd stage is that
of m*n hood or perfection, which 1 ists till the 40th year of age, when all
the tissues of the bo -y attain m -itifriiy. The 4 ih stage
that of fullness,
when all the limb.s and org ins of the b Hy chtain perfection in develop
ment. After this period ih-: ii A.-rois3 of sdin^n runs o^f in sleep, the excess
of perspiration und the lil^ ojc isioas of depletion, us iteinnot be retained
in the body.
This 4 Jth year is therefore tue bast time tor marriage.
But
the very best time for marriage is the 4ith year of age.
Q Is this rale of t io v -w of chastity alik-j t\v both man & woman ?
A. Xo. If a man keaps it for 25 years, a wo nan should do it for
If a m in i- C( lib vte for ;-JJ ye
woman sliould be so
years of ag^.
If a m in is unnnrrie.l ti
o 3, a woman should be so till the
till 17.
18th year of ag*. If a man keeps it till -i J, a woman shou-ld do it till 20.
If a man observes ^t till 4i, a
keeps it
wôm m should doit till 2 it a
till 48, a worn in should do it. till 21.
T.iai is to say, a m in should i.ot
m u.-vond 24. 13ui this nilf s
keep it bevoncl 48, and a w
peisrs
who many. 13a t iosi wtio
w;,si t
marry at all, m ty be (c\\bate nil death
However, this can only bc done by a
ttiry are at liberty.
peifectly l-ar.i-ri man or wo n n, wuo is tliM master of one s senses, and
who is n.)t hampered witn a sn^l- fault, rather who is an asco.ij or Voî.
IL is me most ciifii.-uit wo k to ciieck the fcrce of
passion and keep the
senses under subjection to tht- dictat^ ci the will.
i>
\r<
ir>
;i
mm
>.i\
f"
<iun..t
:>
lll LKS el
I
11I;UCT10N.
2
qT
%3 ^
11
I
R5t*rg
^|V,Tlig a^f^JT
rf
si^g
nigc ^ îV4tq v^3 ^

^(vqiu q^q[?t TJ 12 qJ
y
î>
3 r:f3
q Q q^^JT
10
This quotation is from thj Tiit. It

lays down rules (or the teacher
and Lbe taught. They arj -1 Sbttdjing and
teaching require th c maiiitenance. of right couducl.
^ Persons tluoulj
study and ttach what
liuth in
i<
CHAPTEB III,
SATYAETH PAEKASH,
106
knowledge. 3 They should be ascetics or practise virtue in studying and

teaching the Vedas and other scriptures. 4 They should prevent the
senses from indulging in vices during studying and teaching.
5 They
should in every way check tha tendency of the mind to connive at all kinds
of its defects during study and instruction.
G The knowledge of the laws
of sacrificial lire and electricity should occupy their attention in teaching
and studying, 7 The performance of the fire-offering should be observed iu
studying and taaching. 8 Tney should entertain and serve guests or iti
nerant bagds during the course of teaching and studying. 9 The atten
tion of the teacher and the taught is invited to the proper knowledge of
the human affairs.
10 They snould study and teach the laws of the pro
tection of children and government.
11 They should protect and improve
their
and
energy while instruction
ilotfrish
sons and pupils
lasts.
12
when under
They should learn how

training.
5iff u
s
to protect
Mûu, IV, 204
man
should mind the Yawix (moral duties), and not the Niyatiiat
\Vithout practising the Yamas , a man falls
from rectitude, tluuga he observes the Niyaiticts. The Yamas are of 5 kinds
Tliey are given in this aphorism of the \oga philosophy:
wise
(religious ceremonies) only.
cRifssr, ssrr,
*aX au^sT, aft^r
uur.
Yoga
II 32J
2 the giving up of
thought, speech ^nd action
4 the absence
of
3
the
and
iimativeness;
deed;
curbing
mmd, word,
of pride; 5 the
and
fickleness
in the extreme. These
selfishness
of
giving up
five Yamas or acts of virtue, purificatjry of character, should always be
observed, and not the Nayiuna* only.
-1
The regard
of truth in
theft in
m^^5m^,?iT;^f^[g,a^^fT!^r^(r^ faaRi:
Yoga,
II,
32
I
Purification by bath and
This aphorism enumerates the 5 Niy .-tmas.
the like means; 2*cjutentui3ut, (but not apathetic idleness), and theexertion
of all possible energy without exultation in profit and defection in loss; o
the practice of virtuous deeds in spite of physical pain; 4 studying and
teaching ; 5 the sacrifice of life and devotion to the service of God. Theso
are thalivjp Nii/amus.
They alone should uotjbe practised to tlie exclusioa
of the moral duties.
But they both should be observed. He does not
improve, who practices the Niyainis without the Yamas, rather he falls
lower and lower, i. c^ he becomes worldly.
The oxcess of desire a:id itidin ^ronce are notgojd lor anybody; for, if
there is no d-ssiro, tho kaowledê of tha Vedas ar.d the performance of
not be
the works required by them and other virtuous works will
2.
Maim,
II, 28.
accomplished. Manu, II,
<
The body
is
made Brahmin
.ho y),
fit
for the worship of
(.i-od
and study
Vedas, by tho stu ly and instruction uf all kinds of knowledge,

by the observance of the vj\vs of chastity and veracity, and by perof
formiag offerings into fire, the adoption of truth and rejection
as kinds ot: tni3 kaowledg?., by meditation
vario
of
the
gift
untruth, by
and other work* enjoiuod by tin Yed.is, by performing fortnightly and
ut
trie
MANU
o.x
KILE- OJ I.NSIKUCIIOX.
Mui;AL..
107
other sacrifices. by producing children, by performing tho live groat duties

of parents, 4 feeding the dis
1 adoration, - lire -offering, 6 service
r annuals, o hospitality of learned strangers or
abled and
guests; by
or manufacture, and
sacrifices and
learning handicraft
]jerfui iniug
other sciences and arts. \Vithout thoô moans, a person is not Brab mini zed,
of
low<
Just as a skillful driver keeps the horses of his car on the right path,
should a person try by all means to restrain the senses from falling into
the temptation of sensuous pleaaiu^s, which lead tho will and the mind
to sinful acts,
Manu, II, &-
so
The
soul being
enslaved
vices and weaknesses

control, it becomes successful.
great
He who
is
of
by
:
the
it
II, 93-
becomes liable
senses
but when
Manu,
subjects tho
to
senses
many
to
ita
For,
wicked conduct and not the master of his senses, is never

Yoga, sacrifice, the Mf/amo*, purity
successful in the Veda, resignation,

iicisin. or any ocher good work.
Manu,
II,
J?
There is no treak of holiday in the study ur instruction of the Veda,

the performance of the live gro^t duties and the lira oblation. --M. II, 105.
For, thero is no cessation in the daily religious work, which should

be eve-ry day performed, as the work of respiration is always going on anil
is never stopped. On DO occasion it should be
for, the per
stopped
formance of the lire-oblation even in holidays is converted into a nieriAs there is always stn in lying, and mm-it in speaking the
tjrious act.
is always
so
truth,
prohibition in doing vicious and sanction in
doing virtuous acts. Manu, 11, 1UG.
:
thez>e
four qualities, viz,, age, knowledge, fa ue, and strength, are

on
the
increase, who is over humble and pjliie, who is learned and
always
serves the seniors and the old: but those who douot act so, are deprived
of the development of tiusjfjur qualities in them.
Manu, II, 121.
llis
The learned and the students should give up all enmity against one
another and preach the path of good to all mankind.
Preachers should
always speak in sweet and polite language. They who wish success in
Manu II 159
religion, should always act on truth, and always preach truth.
That person gets all the merit of the study of the Vedant or tho
cream of the Vedic truth, whose language and thoughts are pure and
under proper control. Manu 11, 160.
\\
SATYARTH PKAKSH
108
That Brahmin Knows God and the whole of the Vedas, who
shuns praise as if it were a poison, and courts dispraiae like
Manu,
always
nectar.
II, 162.
In this manner, theVegenerate students, both mile and female, engaged

n the study of the Vedas, being regenerated by the sacrament of the
investiture of the thread, s luuld gradiiilly improve their knowledge of the
Vedas. Manu, 11, 161.
He who
does not study the Vedas and tries his best in some other
bee -mes a Sliudra or low caste togethes with his sons
soon
subjects,
and grandsons.
Minu^H,
168.
enfant
t*
f*?m
II, 177-
Manu,
M-ila and femile students engaged in the sfcudy of the Vedas should
abstain from the use of wine, Hash, purt um s, garlands, beverages, gazing at
and e.nbracing a man or woman, pickles, slaughter of animals.
Lot them give uo the :tnoiatm3nt of the body, the touch of generative
organs, putting antimony in the eyes, shoes, umbrellas, sensual desire,
anger, avarice, sorlidne3S, feir, sorrow, envy, ;pnmity, dancing, singing,
Manu II, 178. v
playing upon musical instruments.
?q
ri
xf
5M5[crT3f
^ qcsffâzr^^
They should
le-.vo olf
wantonly glancing
gambling, talk of pers n? defrracrion falsehood,

iijury t others, and the likevice s M. II, 179.
women,
at
>
TrJ!
1
ffsfRg
-T.iey should
i^tes tiis
-ieiii ui
zwiw*
M^nu II-iSO
,ys sLj p alone, nev^r waste their

if
on
energ-y
oat of last; ue Aest-oys his vow of
chastity, so to speak.
;tl-v
MORAL
INSTRUCTION.
3 \?R
?: 5
^.^rara
^r^
w â lsr
^î^d^f^
î^na^^^^T ^r
11
12
*T
qîcr^
*<jsf!^
qq^3iq[
m3^3T w^ ft^^^T i?^

S^*33J :f*I ^RTÎ rTlfsr
^c 4
^r^^?>:
qpf^ffo^q q?
10 ^^fqs
^T^wr
^TîSf^cft
QftfT^lf^
rt
^rfTrftn
U*ilfafTog;q 15
14^
5f
WIT-
^frffer-
f^Tffni
14 S %
^^qi
16
13
109
M..HAL INSTRUCTION,
TAITEBEYA
**
ei^
TOT
fl^
3^
sn*.
17
i
1.
The
te idler
T-iit.
An
Pr. 7
11.
thus give
should
male pupils:
to
lessons
in-ir.il
li
truth.
2 Always spo,:;
3
carelessness in either learning or te -hi :%.
female and
his
virtue.
>
K>.
<
vow
tin-
;)
4 Give up
of
chastity
knowK-dgj. 5 Give the teacher

acquiring all kni. s
M r ;;nd beget children. 6 Do not
valuable articles of wealth.
give up truth out of inadvertence. 7 Ho not ab.ud in relig.on out of neg
out uf neglect. 9 l)o
ligence. 8 l)u uoc ruin health, de
10 Do not be
not discontinue study and i^-; -action out of cavel
careless in serving Gud, learned persons, the, fa -her, nn.ther, and other
elders. 11 Always serve the -.ther, tiio mother, the leadier and the guest
12 IV.- form unblamable and viituous
in the same manner as the learned.
as
of
the
tVuih
and
such
like
Never do what is
works,
speaking
13 Imitate
contrary to them, as ihe s eaking of f ilsehoid and the like.
our good actions, winch uro enjoined by religion, but never our wicked
14 K-êp coin
of iliose rel igio
\\
.hinins among us,
actions.
who are bast, and put faith in h m. lo Give ciiari y from faith give it
without rjiioh, give i& for fam$, îve it with m ides .y, give it with fear, give
16 Wnenever you get a doubi of any kind, you
it to redeem promise.
should act like those persons who .ire prudent, t re-s from partiality, Yogia
or clairvoyants, ênê-lfearted, desirous to do good, and pious.
17 This
is the cornm indment, this is the teaching, this is the Upmishat
(essence)
of the Vedas, this is the law, this is the advice. Act oa this and this alone,
and mould your character according to it.
unbroken
in
<>!
-^
>eri;y
tlu>
>any
ilManu
II, 4.
People^should know that even the twinkling of the eye does not
take place in a m.ui having no object. Hence, [t is proved that whatever
a man does h- does not do wibhou some kind of object, in view.
r
n~Maun
f^si:
A Man should
always practise virtue
fnr.
is
\*
the
end
liould fulfill
hearing, preaching, and instructing th *t p
enjoined by the Tedas and tha laws in accord with them.
I,
108,
of
talking,
the duties
-For, that person can not obtain the blessed fruit of virtue enjoined
practice by the Vedas, whose coidritis nor righteous; but le
for
alone gets perfect joy,

education.
Manu
1,
wh
lives
liic
rignttous
flftjBr
completing his
109.
\
n~MMriii M,
The person who nnpuafnea the Veda*
preat sages
in
consonance with
athbist and scorner of the

society, and country.
the
Veda,
;;
shon
Veda from the company
the
11,
works written by
ven away as an
of the virtuous,
tribe
CHAPTER III
SATYARTH PARK ASH.
110
Alarm
II,
The four signg of virtue, which distinguish it from vice, are 1.

the Veda 2 the codes of law, written by sages agreeably to the Yedn,
such as the ordinances of Mann: 3 the coudnct of the virtuous or perma
nent duties enjoined by Clod through the Veda 4 the satisfaction of the
conscience, or what is liked by the soul, as the speaking of truth.
Religion is the conduct which consists of the practice of justice free
from partiality, the adoption of truth, and the total rejection of falsehood,
The conduct contrary to this, full of partiality, the doing; of injustice,
the rejection of truth, and the adoption of untruth, constitutes irreligion.
:
They acquire the knowledge of religion, who P-re not ensalved by the
allurements of gold and gems, the company of women and the like
form of luxury. They who are desirous of the knowledge of religion,
should ascertain it through the Vedas ; for, religion and irreligion can
not be exactly distinguished withontâ reference to the Veda.s M. II, 13,
Thus the teacher should admonish his pupils. Also, the king and
other members oi the warrior class, the mercantile class and the worthy
persons of the servile class must needs be especially educated for, if only
the Brahmins are educated, but not others, there can be no improve
ment in knowledge, religion, government, wealth, and the like institutions.
The Brahmins depend upon the military and other ofXlers for sustenance
and are their guides. There is no superintendent over them. Also
there is no punisher of crimes.
Hence, all the orders have fallen
But when the warrior and other classes are
victims to hypocrisy.
educated, the Brahmins study much and adhere to the path of religion.
They cannot practise hypocrisy and falsehood before other educated
Bat when the military order, traders, and the servant class are
classesnot educated, the Brahmins do whatever they like and teach ethers to do
the same. Therefore, if the Brahmins themselves love their own good,
they should very studiously and attentively instruct the warrior and other
classes in the Vedas and other true scriptures
for, they alone are the
promoters of knowledge, religion, government and wealth. They do not
:
beg for liveliluod, so they can not be partial in the worldly matters and
knowledge. When all the classes are well educated and morally wellbehaved, no one onn impose upon others or practise frauds and other
vices.
Hence, the inference from the above is that the Brahmins and
ascetics guide the warriors and others in the path of religion, and they
themselves are kept righteous by the latter. Wherefore education must
necessarily be enforced among the men and women of all classes.
CRITERIA OF TEST.
Whatever is studied or taught, should be tested

manner. The criteria of test are of five kinds:
(1) What
in
is
a
in
thorough
accordance
with the attributes, actions and nature of God, and with the tenor of the
Vedas, is true; and what is contrary to it, is untrue. (2) Whatever is
in unison with the laws of nature, is true and whatever is contrary to
them, is untrue; as, for instance, the statement, that a child is born with
out the existence of its father and mother, is untrue, being! against the
laws of nature.
teachings of the
(3) Whatever is consistent with the
virtuous;, learned, vorrcion? ard upright, is acceptable: but ffhat is
;
TF-T CniTEREA,
EiflHT-Forr.
EVIDENCE,
111
The
self in
conformity
riglitnoss of the
like
as
we
pleasure ami dislike
to the dictates of knowledge, t. *, just
in mind tha;, if \vo givo pleasure or pain
pain, 50 we slmn d always bear
ho or she will bo nffertcd accordingly. (5) The eight kinds ot
to
against them,
is reject-able.
(4)
any body,
evidence, vl/., (i) IVnvption, (ii) Inference, liii) Analogy, (iv) tho Peaching
of the Learned or
Holy Writ, v; HNt ry. ivij the Converse, (vii)
Non-existence.
(viii)
Possibility,
KIM-S ov EVMDEN<
The aphorisms given below s definitions of the above kinds of
evidence, aro from the II Chapter
i
*>f
The knowledge produced from the immediate contact of the mind &
1.
the ear, the skin, the eye, the tongue,
the will, ot the will and the senses,
the nose,
and of the senses and their objects, sound, touch, form,
taste, smell, is called the Pratyaksha: Perception, (a) But what is derived
from vayapadashya, i, P., the r lation )f a word and its object, is not per
lt
.n
As, for example, a
s;tys,to another,
Bring
ception in its true sense.
t4
me water." He brings and puts it before him and says, This is water."
But the word water neither of the persons cAn *t c. The thing, which is
called
water, can only be perceived. The knowledge which is produced
from sound, falls under the head of the Personal or Scriptural
evidence, (b) Suppose a person seeing a pillar at night believes it to be
a man, but when he sees it in fche day, his knowledge of the man of the
a pillar.
Such a delusive knowl
nigl.t is destroyed and. he knotfs it to be
edge is called Vyabhachan*. delusion, (c) Suppose a iv.an seeing the sands
of a river from a distance fancies that ;t Clothes are drying there, there
t4
Is there Deva Datta standing or
is water, or there is something
else"
is
no certainty, it can not be called
as
there
Datta
As
?
Yajna
long
perception. So perception is tliHt knowledge which is neith tr delusive,
changeable, nor uncertain.
"
I.
i.
5.
If a part of a thing o? the whole of it has been perceived at some

time or place, the knowledge of the thiig though unseen, which is obtained
from the perception of or.e of its component parts at other time or pit ce,
is called Inference.
As, for eximplo, we inter the existence o? a father
by seeing his pon, the knowledge f firo from the perception of smoke
on the mountnin, and the prior existence of life from the perception
of pleasure and pain in the world.
J.
Inference is of throe kinds.
P-urvavat as, we get the idea of rain from the appearance of cl uds, of
the production of children from the perception of tho ceremony of marri
age, and of the proficiency of knowledge from the perception of the
labour and attention of students. In short, it is the knowledge oi the
effect
from the peiception of tho cause. 2 Shettlncat, which is the
knowledge of the on use from the perception of the effect as, for ex
ample, we inter tho heavy fall of rain in the up country from the
perception of the inundation of a river, the existence of a father from
the perception of his sou, of the nnbeginnirg first cause and of God
the creator from that of the creation, and of his pleasure and pain
trom the observation of good arid evil in the conduct of a person. 8.
Samanya to drishta, \vhich is that inference in which circumstances have
no connection as cause and effect, but possess some characteristics in
Common, As, for example, since none can go from one place to another
II.
SATYATH PAEKASH
112
CHAPTER III
without movement, a particular individual can t go to another place

without movement. The NOrd anunian means that knowledge.
which
is obtained after
Thus, none can come
perception has taken place.
the knowledge of an invisible fire without the actual perception by the
senses of the phenomenon of its smoke,
to
Niyaya,
I,
i,
6.
The evidence of Similitude is that kini of proof which is based

the
agreement of import mt characteristics cjgniz*ble by the senses.
upon
III.
As, for instance, a man tells his servant to bring him Vishnu Mitrn, who is
The servant says he has never seen him. The master
like Devn Datta.
Or, t ke another example,
replies, Vishnu D.Ut is like Deva D&tta here.
the nil gao (antelope) in the forest ic .ike this cow. When the servant goes
to the plac% lie fuv \Vi.shmi Mitra resemble Deva D tt, arid so he gets
assured that he is tne required person. Accordingly, he brings him to his
master.
Or, in the other casa, going to the forest and finding an animal
like the cow, he gets assured that it is the nil gau, and so he brings it
i
home.
It is also called
Comparison ami Analogy.
Niyaya
II
I,
i,
7.
IV. The Authority is that evidence which is the ooinion of an adept

or a person, thoroughly learned, righteous, beneVolent, veracious, energetic,
self-possessed, advocating the good of all people, & impelled by hia sincere
d3Sire to tell others the ways he has obtained happiness by and what is
good in his mind, that is, of a person, who is versed in the knowledge of al]
beings from the e*rth upto the Supreme Ruler. The opinion of sucl
a --avail t and the commandments of God, which constitute the Vedas, an
to be considered as the authority or evidence of a sage or the Holy Writ
It ;nay be called the Personal or Scriptural evidence.
T ^g Sfa^minfaflHSTm^ffW^nrf
V.
actions d
Niyaya
II,
ii,
7-
The
Historical proof shows the exact occurrence of events

persons, that is, it is the life -r biography of a person.
VI. The proof of the Converse as, for instance, when it is affirmed th:
the existence of clouds produces rain, or eve-y effect has its cause it
proved without any explicit saying that there is no rain without cloud;
and no effect without a cause.
VII
For example, such assertions of people as, So an
Possibility.
was born without parents; a certain person raised the de d he lifti
he split the moon
ranunt*ins he flowed stones on he waters of the sea
G-id took on flesh; a certain man ha* h rn*; the son and daughter of
barren woman were married
and siruilar others, are all impossible
so
occurrence: for, they are -Against the laws of nature.

ance with the laws of nature, is considered possible.
What
is in
accorc
SALVATION BY KNOWLEDGE.
113
As, Tor instance, a man cleared his hurvuut

Hut o-i going there, he
an elephant from a certain jiliio-j.
found no elephant, However, he brought it from the place where it wa^
found.
Li
Sucii are the 8 kinds of projf or evidence.
history be included in
in inference,
the
and
anil
non-existence
converse, possibility
authority,
there are left 4 kinds of pro, f only. A nr.n can tost the truth or othonvitie
ot a matter by moans u-f these live canons of examinations, n .v., the
Lawa of Spirit, Laws of Nature, Wisdom of Sages, Voice of Conscience,
Eight-fold Evidence; but not in any other way.
VIII.
-NoG-existwnco.
to brine; liiiu
SALVATIO^ BY KNOWLEDGE.
6 CATEGORIES OF EXISTENCE.
Vaishtshikh Ch,
A.
man
obtains salvation
or
I,
1,
beatitude, tvlien
absolute
he,
I/
being
by the practicing of virtue to his best, i^yji^s the philosophical

knowledge of the six categories of existence, namely ,dW/taW/a: identity,
/.
., the commonness of
properties, us inertta in earth and water, Vaidharmyai disparity, as hardness of earth and softness of water, similarly,
1
draya; substance, 2 yiuta: qualities, o /MI IIM-. action or influence, 4 sainanpurified
t
yet: agreement, 5 I ishcsha: diilereuce,

cuuaal connection.
isa-uta-caya;
necessary
relation
*fa ^îftl
Eu th,
water, lire, air, ether, tim3, space, soul, and will

tho nine substances, called dracya in Sanscrit.
I,
i
i,
01*
II
I,
i,
or
5.
desire aro
10.
substance is that whicli has energy, properties, or evon prop^rtits

Of the substances, earth, waUr, lirj, air, will and soul aro tho six
substances that have both qualities aud action.
Ether, tima and space
ure tha three aub-Jtancoi that have properties, bub nob action or JEorco.
alone.
sftsi
An
is a cause
object or substance (://v/r//
existing before its natural
pi-educed by contact and sharing in its nature. That by which an
object is known, is called tho sense; as, light or tonn is discerned by
means of the eye.
TUEII:
uuvct,
Prithwi
^^^n^^f^ri>
yfa$\
\\
II
Eirth has tho proparties of t oroi or oorporeiiy,

fcaatibihty, odour, and
oorpor
with
it
u
union
these
from
rom
its
lire, water, & air,
has
tangibility,
properties
II,
ii,
-.
*
All tbc aphorisms given hero from payc llo to 18 arc i|iioted from tho Vaiahcahik
its iiarne will not bo repeated
but its Addhynya (Chapter), Aiihik (Scctivnj
Philosophy.
nd fiutra (apUotieu)) ouiy Nyillbc mcutigucd, T,
t>o
SATYAKTH PKAKASH
114
Odor is the essential property of

that of water form or light is that of
sound is that of ether,
earth
lire
Apa ^q*rera93T
2*
CHAPTER III
fliqT 3*1:
sama way,
in the
tangibility
fvn:
2.
i,
II>
il
taste is
that of air ; and
is
Water has the properties of form, taste, tangibility,

Bat of these, taste is its essential quality. Form
its union with fire and air.
to
are due
and
fluidity
softness.
tangibility
Coldness
also an essential property of water.
is
8fT ^mashcl
Jeja
IL
il
>
i>
3.
Llgkt or color and tangibility are the essential properties of firo. B ^

is its natural quality and tangibility is
acquired by its union
form (colour)
with air.
4 Pay it
3TSJ; H
<3t&rffi
II>
has the property of tangibility.
Air
from its union with
5
Akasha
?f
scw^
^ faqp*
Ether does not possess form,

is its
Bub
imbibas heat and
it
cold
and wrter.
fire
\\
H,
ii,
5.
and touch
taste, order,
but sound alone
property.
fas*mw atsMfa^n^rarer fa^#
tf
Hi
20.
i,
The quality of ether is its admissibility of entry and exit.

II, j, ^5.
ifttsfrrKIRTSHTeTW u^. ^^^rfTWTfTU;
l}
Sound alone is the property of ether, as

other objects or their products.
6 Kida
_Time
is
gnqfa*
*imfarcr<H
that to
Time
is
not found
The idea
Disha
Space
in
the
of time
^ f ^fafa
il
II,
and
6.
ii,
of the ideas
expressing
now,
slowness ?ini the like characteristics,
W^T?% nmT^f?!
frmf*4ww^fin*rg
phenomena.
not found in earth
Î^ffrf ff*T
f^flfilf?!
which the application
beyond, simultaneity, quickness,

proper and congruous.
it is
1J
ii,
is
9.
nature of noumena, but only in that of

comes up in the consideration of causation.
3?T^Tt%S3i f%ffw
H,
H).
ii,
which east, south, west, and north, up and do\vn with

a certain place, can be spoken,
is that of
reference to
I[
11
ii
u.
that dircr-tion where the sun rises or will riss, and tho sida
South is on the right side of a man
west.
is called the
and north is on his left side.
facing towards the east,
East
where
is
it sets,
direction between East and South is called

S. and W., minti; S. W., that between
between
point
W, N., and Unit bctwct-n X, and E,, aislianl; X. E.
The
--
tHjncui: E. S.,
W.
and X.,
the
THEIR DEFINITIONS.
QCJALITIES OF MIND,
<
Atma f
<35ff
115
ilND.
^.qg^,^, :^,tr^l^
^5ft fa
fafff
II
N.
I,
l(f.
whioli in linfo.sts the q i iHtk

do.sU-o, hatred, energy, pleasure,
The rdtlu^ldk philosophy has the
pain, cognition, is CM led the soul.
t
ollowing in addition to tho above
That
>;
>JL
ii,
l.
In^reath, outbraith, drop ping ^he eyel ds, casting them up, having
thinking or consciousness, voluntary movement, employing the
senses in their objects and perceiving those object* through them, hunger,
tli3 like changes, brides tl;o
above, namely,
thirst, fever, sickness and
and energy, all these are the powers and
hatred,
desire,
pleasure, pain,
life
tho soul.
qualities of
Mansa girqsrfn^Tg^fffw^ft faff*
ll
Ny.
I,
i,
16-
That which can not attend to two objects at the one and thu same
So much for tho naturo
time, ia called the tuann: will, attention or desire.
and characters oi substances. Now to mefttion their qualities.
24 QUALITII
S,
ffuua
:
Tcsf,
^W.,
W,5:,^M
9n^
I,
fT^C
touch, sound, number, measure,
T,
II
i,
6.
Light (form) taste, spieu,

separability,
cohesion, divisibility, distance, nearness, understanding, pleasure, pain,
dusire, hatred, exertion, gravity, fluidity, greasmess, intluence, inherence,
and incongruity are the 24 qualities of substances.
5^T^^^^^1^31^ftHl^^^R^W^q^^fffiT iI^^^
I, ii, 16.
iu
far
on
existence
a
which
depend-*
Quality is that
substance,
and docs not assume another character. It is never tha cause of union
connection with another quality,
ft exists
or separation,
without any
TUKIK DKI INITIONS.
^^trafelff fwiT .TOt Jf ^rifiTcRrf%ff vr^m%i:s[l^:
II
II
Mahabbashy a
Shalda: Sound is what is felt in the ear, perceived by the understand

and whose homo or element is ether.
ing, & manifested by utterance,
is
is
what
or
form
Colour
perceived through the eye. Rum: Taste is
Kitp":
what affects the tongue, as sweet. &c. ilaikdha: Smell is what is perceived
with the nose. Spar.Jta: Touch is what is perceived through tho skia.
&ni.khya: Number is that by which one, two and the like are counted,
us light, heavy.
is what shows weight,
PrathaUtco:
Union is contact with
Separation n exclusion from one another.
one another. Vibliaya: Division ia brcakingwlrat is united into many parts.
Paratwa: Remoteness is distance from a point. Apar^ta a: Nearness is prox
imity with reference to a point. JJic.lhi: Intellect is the faculty which
discerns right & wrong. Xi .ktuT. Pleasure is joy. Dvkbii-. i ain is distress.
Ichh-a: Desire is attachment, Dt^W/â: Hatred is dislike.
Prayatâ. Exer
tion is tho putting forth of strength and eiiergy in many ways, (r in/tira:
Draculica: 1 luidily is the quality of being melted.
(Gravity is heaviness.
Sneha: Oleagiousness is ciliuess & love, tiantccna: Iniluenee is the eiTect
produced in consequence of the presence of something Use. Dkarnia: In-
Parimana: Measure
Sanij<><ja:
SATYABTH P AUK ASH.
110
CUAV-TEH 111
just cuuduct or solidity and the like qualifies. Adharma: Inco

unjust conduct, or softness and other qualities, opposes of
Such are the 24 qualities.
the like.
and
solidity
herence
herence
is
is
Karma ^r%q^l^Q^Ri^?f q*UW
Ill
_ Ascension,
expansion.
descension, contraction,
Now
actions.
ol position arc called

ters of action.
like
change
*m*fafr[
tj
movement and the

describe thu charac
J
that which depends ou ail object,

an independent cause in union and division,
Action
is
is
s^n^wnn 3^
IV Samahyam
A
and
coinmoii substance
that which
is
has no qualities, and
îffi^n
Mii
I-
i.
18.
a cause of products, qualities
is
actions.
353
oE substances
--A
product
its being an
Vishesha
common
is
or similar to all such products in
effect.
virtue of
^s^
3j^c^
^c^^
^r^l^
HtfllTQi
Objectivity in objects, eharateristicaloesa
in
clr-iracteristic--, activity
action are agreement and difference or commonness and dist nctivoness.
13 distinct from
<|ualiutiveiiess
For, objectivity in objects is common and
The same may be said of all else at
or characters t icalnoss and activity.
ill
all places.
-Agreement and difference are proved by reference

as, for example,
humanity
in the individuals
of
.u
mankind
the
is
intellect:
point of
difference with reference

aniin ils and
agreement but it is a point of
olier creatures. The quality of the Brahmin or piety, the quality of
the Yaishyu ur business
the Ksliatrif- a or bravery, the quality
aptitude.
the quality of the Shudra or servility are also the differential Lag qualities
uinong human boings. besides amineity and masculinity of their sex
of the Brahmin is a character in which all the
Jîety or the quality
but it differentiates the Kshatriyas or
individuals
Brahmin
agree
warriors from them. This law holds go 3d everywhere, namely, the
essential qualities of one kind are not found in another.
j
<jf
Xamavaya ^f^faff? ga;
^R^fTQ;
*WTfiWi!*lV.
ll
YH,
ii
20.
The coustant relation l>et\veeu the jjarts and the uho e; an act
action and the actor qualities and the substance, a chis-s and tJie indivi
The relation between
is called inherence.
duals, u causi and the effect,
two substances i g called union, i.e.. an accidence ur temporary relation
;
any
w
i: 9SsqijqdV. jWUflfalWcffcar î^^
The homogeneous and cognate chango in the effect iruin a cause is
called homogeneity -fla^feft^wâ. Thus, for instance, earth possesses mat enII
*>
117
DEFINITION OF Qnn.iTi-
which, is ulgu shared by its prndin-ts. as pitchers iind other earthen

wares. In tli
V
materiality is. alike found in water & its products,
as ice and other forms
thus earth and water agree in th^ possession of the
ality,
"V.
common property
of materiality.
It shows that the opposite character of qualities and a substance in

the product is called liet
Thu*, the properties of
-"^^noity -Viii lhnr-myn.
hardness, dryue-s, and odorousntss gi earth are opposite?* of the properties
of fluidity, -nftness. and li<[uidity of water.
>
smwTlTcsinWT^:
An
effect take- place
?j
IV,
when there is
ii
^T3fareic3H?ciiWT*:
The non-existence
an effect
of
i,
:>.
a cause.
ii
2,
ii.
not prove tho .non-existence oE
rloes
the cause,
*i^*fatwtaiuiartm*
No
effect takes place
i.
5:
An
effect has the
ii,
i.
without a cause.
^nna
<pialities
H,
II
i.
24.
as its cause,
îr^f?fa flf^^wsiftrttefwsi*
Vn,
i,
n.
Si/o is of two kinds.

Small, large, as a particle (ot three atoms) ia
smaller than a nit or an atom, and larger than two atoms, and mountains
are smaller than the earth and larger than trees.
I.
-The word w/
7. r.,
tho word sa^ denoting
Existence which
}\*\r\cr-Maha
is
found
in all things, is rilled
Such
snwwyi.
is
the great agreement of

the law of the existence of substances.
OK NON-EXISTKNVR.
IX,
Non-existence
action before
is
its
particular cause,
piece of cloth, or any other object d
IX
2,
3^Srf
-Tho non-existence of an
i.
the Pradhfaans-bbhava:
q^\*f\
\\
7.
is
^-s
of a thing, quality or
called tho P,-nfi-ah]/ira \ as, a
pot. a
not exist before its
production,
object, having been in existence,

pot being mad<* is destroyed.
as, a
IX
i.
Tho non-existence
of 5 kinds.
II
7-
ii.
implied in substances, qualities, and Actions;

present time copula) is joinerl to all.
is
being
i&
called
1-
i,
Exiatenc 3 in one and non-existence in another object is called tho

Anyony-abhava; mutual exclusion as, a horse ia not a cow, a cow is not n
horse, that is. there is non-existence ..f tho horse in the cow, and rice vwsa.
The existence of tin cow is found in the cow only, and similarly that of
;
the horse, in the horse onl*
*Wre*3*n33*fl
II
X.
i,
5,
SATYARTH PBAKASH
118
CHAPTER
III,
is different from the above three kinds, is called the

the flowers of
absolute
non-existence; as, the horns of
Alyantabhava:
the sky, the son of a lumvn woman, and so forth,
That which
mm,
St^
qirsfriite: n IX, i, iO*tw ^fa *r*t ^z*?j

not in lit? hou r.e, i.e., it is elsewhere.
The pot has no
Such are the ^ kinds of non-existence.
nection with the house.
5. sfrf^r
^rzt
The pot
is
The defects
X,
(sanscaf)
De
^32* fasn
IX,
ii,
is
ignorance or nescenee.
called knowledge or science.
^**^âii5îfaô^fasn^
of earch and other
Tno phenomena existence

thf>ir
is
12.
ect!e3S or right information
ifasnfc
produce ignorance
n.
ii,
False knowledge or wrong information

c
i.
nnd disposition
of the senses
con
properties, viz., color, tastes, odor,
VH,
i,
2.
nnveal, and
objects
touch, are also unreal from the
is
unreality of phenomenal object?.
n^ fa?sf g fasiccrflnfw n
But the
of earth
odor
qualities of
&
i>
3.
others, existing in the
and other elements, are
9^r*qr*frsra
VII,
iv,
noumenal existence
real.
j,
i.
Tt e qualities
That which exists and has no cause, is constant or real.

of a cause appearing in the effect are unreal.
*n*te 3n
Four kinds
*6w<$
a* sir
fa ftvtfa **raifa ^ffl
4lnrF
x,
i.
ii,
of knowledge is obtained when it is said that this is a cause

or effect of that, -A.C., irom the relation of a substance to its qualities, rt z.,
the knowledge of inherence or intimate relation, as ether is
samavayi
measurable; Sanyagi: the knowledge of necessary concohiitanc^, as the
body has skin: (Such and the like relations are constant.) Ekurtha samavayi:
thd knowledge of two objects by expressing one, as touch implies the object
of touch and the sensation of touch; Virodhi: t ie knowledge of the opposite,
as the rain \Vhich is fallen, is the opposite of the rain to come.
:
fa^WWflTf^r^qWôffr!^^
The invariable concomitance of
3T-s*Ilfa:
i|
Sankhya,
I- 2.4.
the characteristics of the object to be
proved and the means by which it is proved, or even of one of them, vizs
some determinate circumstance in the means, is called the vyapti. Thus,
there is invarible concomitancy between smoke and fire,
frvniff^foan cntrf:
Ibid, 31.
Smoke is an object, pervaded by fire, &, produced by its own power,

This cir
goes to a distance where it exists without is union with fire.
cumstance is called the r-yapti. In other words, smoke is produced by
the disintegrating and thermic property of fire operating on water and
other objects.
*iaiifwoto f Or q^ftm; n Ib. 32.
The relation between the power of pervasion of the material sub
stance in the great elements, called the nicihat tatwa, and the capacity
of being pervaded of the intellect and others, is called
vyapti or
the"
METHORD
SCHEME OF STUDIES*
OF LPABNINO AND TEACHING.
1J9
invariable concomitaney, as is the rotation between power and the possessor

of it, or thl contained and the container.
In this way sfciulv and instruction should be conducted and examined
1
on philosophy. Otherwise pupils

According to t -lopront s givmi in
\\ hatever books are
can not acquire ri^lit knowledge.
taught, should
be examined by the li^lit of uvMi nc.j desjrib".i above, and those books
But those books should
Only should be taught, which stsmd the rent.
t might, which
aiv against the decision of the
be no ther shidi 1 n
Kor. tin* d-t nit ion of objects (a
abjve exa niuati
(r fndhauati
prith/>-/\
and the proofs (such as perception
whatev r is oirth, p-se^,--;
and others) determine truth and t alsehord and the existence of objectst.
Without this course nothing can be ascertained.
>oks
1>
>r
6?
>n
od<V
^T^<*JCIU?i<!n*3T3^jfafs:il
SCHEME OP STUDIES*
METFIOP OF LHAKXIN-J AND TEACHING
Now we describe
method
the
of
studying and teaching and give a
curriculum of studies.
1,
Shikfha: Orthoepy by Panihi, which is written in aphorisms. It
should be taught thus Pupils should be tiught the organs, the effort,
and the vehicle of the pronunciation of letters as, the organ of pronuncia
tion of pa is the lips, the elfort in pronouncing it is open, and the breath
and motion of fie tongue constitute its vehicle or utterance. In like
manner, tta father, mother and ^teacher should teach the pronunciation
of all other lotters according to the rules of orthoepy.
2,
Pâ&aran: (JiMinmi?. The Ashtadhyay* or Panini g Eight Lec
tures should bo read thn^
aphorisms, as Vriddhir ad aich
the
(*)
(iij
separation of their words, as vriddhi ut aich in the above examples
adai-ch
and its meaning, aa
(til their culloc-ttion, as ach cha, aich C/MI
:
al
and ow are called
rriiilhi:
compound vowels. The
letter before ta
and the
called the tapani, I.e., a before ta and aich after ta are

both tapirn.
The object of the rule of this tapara is that the short and
1, Bha&ya is from the root
long novvels fire not called vr-iddhi.. Examples
bhaj, to which gli taj a tenninatioii is affixed, of which gli and nj are to be
elided. After elision if; stand* as Ithaj
Hero tie a of bha before,; ia
mado long and becomes ^ (long). It then becomes bhiaj. Here /change
into (7, which with th. subsequoat a becomes //, making the word
bliaaya
Such is its formation. :? .l/////.r/f/// is from the root o/,.y with wlhy a prefix.
The short
is replace
termination ghanj
by a/, its vriddhi, before
The at ia changjd into ./ nj:i, whic with a of yhwij becomes
letter
after /i
ui\?
<i
ih<
adhyaaya
For its long is substituted a? , its
vriddhi, before tho allix nrul (elided^, and with the ai boing changed into
rra//, and joining with a following it becomes -iift-ifrtL-rt. ! tifuanik i comes from
the root atu with the nnd affix.
Its short u is made
long into ow, which
changes int adv \ with thd subsequent a it becomes sfaai zJw.. 5 Kaaraka
is formed from the root l;r
w;th t!,
ûffix, of which H & I jire to be
After elision ru is raplac^d by a
elided.
and aw {* substituted for ri,
become
kaaraka.
being its rridtih-i or loog sound.
It^then
i
-].
Nti-c.
la
.-
from the
>rr
nwnj.
>
<nj
."?,,
The
toiicher should explain the rules or

aphorisms applied in these
The process of fornution should be shown on a slate or board.
instances.
The crude forms should bo written and then their

changes should bo
shown step by step; thus bit >j-gkanjsu. Al tor
nnd nj one
dropping
after the other, it should be written
as left after elision?. Then
bbaj
being miyie long and j changed into g, it stands as bhaag-a-su. Then
hocome? bhwga-sn. Here u is elidable and s
coalescing with
changes
<///
a-w<
".
i>
CHAPTEB III
SATYABTH PBAKASH,
120
which u
again elided. After elision the word becomes

risarga [h] being substituted for r, it becomes lhaayah.
hhaagar.
Tims hhaagah is made from ^/my. The rules or aphorisms which aro
applied and the changes they effect, should be well road and tang.it
and written to enable the pupil to understand the process of formation.
Reading and touching in this way very soon results in a great deal
of substantial progress in knowledge. Having taught the Ashtadhyayi in
tho aforesaid in inner, the master should then tench the
into
r?/,
of
Now.
is
and the paradigms of the ten

3.
Dhalupath: Verbs, with niemings
c
Lfikwa* or Moods and Tenses. Then the uttarya sntrm gemral rulei
should be taught in their order with explanation. Thus, Karnw.ny-am
when the word karmi is used as npapad before n root, an should be affixed
Then the ap-cad* sittra: particular rules or aphor

I nmlihakaarah.
the
isms relating to exceptions should be taught; as, Ato-nnpasarge AK//I
when preceded by harm
suffix a /til is to be added to a root ending in
by implication without a proposition,.; as, vnliu vayapak. If the karma:
Other minor rules are included
object is implied, nil roots take an.
in the aforesaid rule** regarding the roots ending ia a and taking the suffix
I a. Particulars rules or apnorisirns of exceptions are applicable to the cases
but general rules rire not applicable to
embraced by general rules
For instance, the rulers of kingdoms &
the instances of particular rules.
chiefs of principalities can bs included in the empire of the universal king,
but the latter can not be included in the, former. Thus Panini has
put the whole know ie.il ge o f words and their grammatical relations in a 1,000
the roots, the muster should well
couplets or verses.* After teaching
teach all the.declensions in going j th rough the part of grammar wiadi giving
Then the Ashtadhyayi should
rules of the words commencing with un.
be taught second time, explaining all objections to rules, their vanik: anno
tations, their karika: amplifications, paribhasha: echnology, with examplest
to it; a^,
"
Mahabhashya should then be taught, If intelligent, energetic, sincere

knowledge daily study or teach grammar, they will finish the
Ashtadhyayi & Mahabhashya each in 1 year, ie., oomplete lheir gramma.
tical course in three years, and become perfect scholars of grammar.
They
will be able to understand the Vedic and popular Sanscrit terminologies
by the help of their proficiency in grammar, and then to study and teach
The study of other books does
other Sanscrit books quickly and easily.
not require so much application and labour as grammar does t So much
knowledge is acquired by studying these boA>, the Ashtadhyayi and
Mahabhashya, in three years, as can not be clone by studying bad books
for 50 years, such as the Saraswat, Chandrika, Manorama and others. How
can the spurious books of the narrow-minded persons of superficial
knowledge contain the vast learning and erudition which the great men,
seers and savants have easily and naturally displayed in their
works?
The methods of savants lead to the comprehension of a subject
with facility and in a short time as far as possible. The object of the men
of superficial learning and little thought is to write as difficult language
4.
lovers of
It is like
as possible so us to cost the reader much pain with little gain.
digging a mountain to find a shell. But the study of savants works is
like
bringing out handfuls
finishing
of
very precious pearls in one diving. After
grammar,
Now there are 4,047 aphorisms in Fanini. It is not known where thete l.OOd verse*
or Shlokas can be found, which would he very useful in learning Panini.- T. t t.T n *di
SCHEME OF STUDIKI,
HAP Vl-DA WITH MlANlNQ
r>.
or eight
years in
121
studied or taught in six

Yaska s Niphantit and Niruktfi should
months with their meanings. Persons bhould not waste many
th.- like books written by atheists.
studying the Amar Ko-h
1>e
an<<
Phigala, a treatise on poetry by Prof. Pingala, should then be gone

through, as it gives the knowleJgo of tho Vedic aiid popular Sanscrit
metre as well as new methods ol motri Heat ion and versification in tho
This book and the nit-tods of modern versification
best manner possible.
as well as their later development can bo mastered in 4 months.
Many
years should not be wasted in the study of the Vritt.i Katnakar and other
books on metres written by persons of little learning.
The Code of Maun, the Kamiy-ui of Vi.lmik, Vidur s Niti: Morals
7.
in the Udyoga Parva of the Mahabhanit i.nd ether select passages o scu
ipturos, which purge the mind of evil deshes to let in excellence and urbanity,
should then bo taken up, These should be studied after the manner of
poetical study, that is, the separation of words, telling out tlm meanings
of words, the prose order, tho relatitm of adjectives and substantives,
and their p-irport in brief should be explained by tho te-icher and learnt
attentively by the pupil. This course sliouM qccupy UKMII less than uye.tr.
fi.
8.
Purva Jftniatifta, Vaitheshik,
8ankhya^ and Vcd inta are
then to be take.i up. These six schoyis ot philosophy should be studied as
f.sr as possible with the help of their commentaries by sages & philosophers
But before reading the
or the simple annotations of eminent-, scholars.
Vedant aphorisms, thp ten U ynishats, namely,
7^/ia, Ktna, Kathu, Prathnfi* Mundaka, Mandukyy, Aitareya, Taittiriya, Ch>ntdogya and
Vrihadatranyaka, sliould be gone through, and
then the pix philosophies with commentaries and annotations should
be revised. This philosophical course should be finished within two years.
10. Rig, Yajur, Sama, & Afhar-va.i}\G 4 Vedas, should then be studied
with th ir ir. to nation, meanings of words, syntactical connection, and
manual gesticulion, as well as the 4 Bralimsiias, vi/
11. Aitarcya 8hat<>palha Sawa, and Gopatha, within 6
years.
V<
Nu>/fi,
>ya.
READ
VJCIVA WJTTI
This verse from the Nirukta
is
MEANINGS.
an authority fur this
Accents only & does not know their

the burden of branches, leaves, fruits,
or like a beast which carries tho burden of grain and other stuff.
But he
who reads the Veda.s and knows their mou;ung.s properly, obtains perfect
joy in life, and having abandoned sin by the aid of knowled re and by the
influence of righteous conduct is rewarded with beatitude after death.
-lie
who reads the Vedas with proper
meanings,
is
like a tree
which
be.irs
Those who are ignorant, have ears, but they hear not. They have eyes,
bub they see not. They have tho tougue in the mouth, but they sper*k not.
In plain words, the ignorant can not know the secret of this speech of knowl
edge. Knowledge reveals her glory, not to the ignorant, but to the learned
iii^n who knows the meaning and the bearing of the import of the
text, as
a beautiful woman decked with jewels and tine dress shows her person out
of love to her huaband.
/
SATYABTH PBAKA&H
122
CHAPTER III
I,
CLX1V, 39the Kig and other
What
pleasure can he derive from he study of

do-^s not know the Supreme Being, the all-pervading, immortal
and most excellent Over- Lord, tho knowledge of whom is th^ s lo end of the
Vedas, and in whom ail the learned peopl wirh the earth, sun and otter
worlds move Jind have their beirg? Nothing whatever. They alone ^dt
Wd-ts, who
the supreme bliss of salvation, who hcving an abiding faith in (rod, study
the Vedas, become righteous adepts in introspection or yogis, and renlise
thelnfini e Spirit of God. Hence, all that is to be studied or taught, should
mastered with the knowledge of its meaning and purport,
of the Vedas being thus finished, the Ayur Veda, science
medicine, should then be taken up for study, which is given in the
The study
of
(life)
12.
Charatlt,
Suthrut, and cither medical treatises by sages nnd
It shoulu be finished in nearly 4 years.
Then the
savants of medicine.
13.
Dhanur Veda should be studied, which is concerned with the
It i s divided into :wo parti
affairs of government.
namely, the one
concerning the royalty and the other concerning the people. All the
officers of the army in a government should be trained in rho use of all
arms, weapons and misî es, and in the practice of various kinds of military
squad formations, nowc died drrl, and used,in field service on the occasions
These should be thoroughly learnt. That part
of fighting with enemies.
of
science oi government which refers to thfc protection of the people
and the promotion of their interests, should be studied to govern the people
with justice and equity so as to secure them happiness and contentment.
Students should also thoroughly learn the rules of criminal justice to
punish crime and to guard the best Mid law-abiding people. This study of
the two parts of trr* science of govt. hould be finished in two years each.
(
th<
The Gitndharva Veda, which is c.illed the science of music, should

11.
Its notes, modes, modifications, tirfre, measure, scale,
then be taken up.
tune, air, instruments, dancing, singing, and tho like subjects should be
But the singing of the Psalm Peda and the playing of its
properly learnt.
The musical
tunes on musical instruments should be particularly learnt.
treaties written by St. Narada and other holy minstrels should be studio 1.
But they should never indulge in the useless screeching of buffoons,
prostitutes, and monkish vagabonds, braying likeasses to excite sensuality.
12 The Arth Veda, which is called the ;,rt of manufacture, shoulu then
be properly learnt in tvvo years with its models, knowledge of the qualities
of things, in <nupulations, skill, making of various sorts of articles and the
processes of industries which arc used on land jirsd in the aerial regions.
Than astronomy r,s given in the
Ic is an art of acquiring fortune,
13. Sury isiddhfi.nta & other books on heavenly bodies, which include
algebra, arithmetic, geography & geology, should be systematically lârnfc.
14. Handicrafts, mechanics, engineering and other mechanical arts
should then be learnt. But all the books of astrology, describing the influ
ence of star*, planets, the casting of a horoscope, mansions, zodiaic constella
tions, auspecious times and others of the sort, should not be attempted,
being considered false and untruthful,
The teacher and the t -\ught should so try as to complete the course of
upto-date knowledge and the best training in 20 or 21 yenrs. Having
thus done what they h*ul to do, the people will live happily on earth.
all
BOOKS REcoiiiiKNDSD.
BOOKS REJECTED,
121
This systom of t-ducaucn will give them as much knowledge in 20 or 21

years us e.ni not be acquired by suy other meth d in a huudrtd years.
The reason why the b.)oks written by seers and snvants alone
Bhou.d be studied, i- that they were very jriviit schoL-rs versed in all the
But the books
authentic books Hni were riifhttoiift at the smne tune.
in n of
written by
superficial learning, whoso mi-id was imbued with
th"
part.ality.
shro
the spirit of their authors.
BOOKS BY SAVANTS RECOMMENDED FOR STUDY.

J; imini s Purva Mimansa with Vy.isa s Commentary,
Gutama s
Kanada s Vfcistealiika
3.
Gotama
I.
t.
Patanjali
5.
Kapila
G.
Vyasa
s
n
Naya
a Yoga
.,
V>tsyayana.
Vyas.i
BhzUun
Sankhya
Vodanta
.s
Vatsyayna
,,
or Buudhayana s,,
with annotations.
with thn kalpu: monitory

and Atharva are the 4
Pdahn,
Yajm
Vedas m .de by God or Revelations ^so are tiie xVitaivya, Snatapath, Psalm
and Gopath, the 4 Brahmanas-, the Shikslu, K Ipa, Vyakarana, Nighanru,
Accessories or auxiliary siudies
Niruktn, Chhanda and Jyotis, tjie 6 Any
of the Vedqs; Mim^nsa and otl?nrs, the
Upau j is Complnmentity studies
and the Aytir. Dhanur, Gandarva. and Artha Vedas, the
of the Ved 3
Secondary Vtdas all written by sag s and pniloso.-hers.
Upavedas:
Of these again, tho*t* which appear to be cpoiTHiiiofurj to the Vi-daa,
should be rejected; for, the Veda*, being mule by Goi. are infallible and
is
to say, the Ved .13 are their own
self-sufficiently auth-riiative, that
all oth-r books of t .e kind are of depend
Mid
Brahinanas
The
authority.
ent authority, that is, their proof depends upo.i the truth o.f fche Vedas
These aphorismic books are

As the Rig,
studies of the VedaS.
classed
lao
Further det;ito
of
information ret/ardirig
Vedas may be learn from

R g ;u:d other Vedaa (Rig
f-he
our introduction to the Cv)mmentary ot tiio

Veda adi Bhcuthya Bhuinika} We shall Iso give
:
BOOKS KEJECTED
The books, which should be
it
furtlier on in this book.
FliOM STUDY.
rejected in reading, are briefly
^numerated
books should be considered as spurious

In Grammars, Katrantt a, Saraswat, Chandrika, Mu^dhab
Koumodi, Shokh.ir, Manor.nna, & others. In Dictionaries, Aim-r, kosh, &c. In
Prosody, Virtta Ratna Kara and others. In Primers, Athi Skiksha, &c. In
Astronomy, Shigraboiih, Munurat Chinta mani & others In poetry, Nayakabheda, the distinction of female characters, Kuvalayanand, RaghuIn Mimansa, Dhnrma Siudhu,
bansa, Mgha, Kiratarjuniya and others.
:
Viratarka, &c, In A aish shak, Tnrk Satigrah and others. In Nyaya,
in Yoga, Hat prodipika and others.
In Sankhya
Jagdislu and others,
&c.
and
In
tatwa
Panchdas
Vashishta,
Kouniudi,
Sankhy
Vodant, Yog,
and others. In Medicine, Saranghur and others. I
Law, all Codes
except selected conplets of Manu. All Tantras (books), on demonology all
Puranas (cosmo ogy) Uppurnnas, Tulsi Das Hamayan, Rukmani Mangal
and others, and all Bhasha or Vernacular books should be rejected, as they
here, that
is,
the following
>dh,
are all imaginary find false books.

Q.
Is there no
truth whatever
in
them
SATYATH PsiKAiH
124
CHAPTEB III
A. There is a little truth in them indeed, but with it there is a great

doal of falsehood. Therefore they should bo rejected as is the delicious
food cast away, being contaminated with poison.
D^n t you believe in the Puranas and historicaUbooks ?

Q.
But we believe truth only,
A,
yes we do believe in them.
not fasehood,
;
What
Q.
are truo books and wHat false
and
A
is a quotation from the Grahiya Sutra, The Aitareya, Shatapath
and other BrahmaBea, which we have mentioned before, are also called
by the 5 names of history, purana (cosmology), kalpa (monitory), gatha
Sri Mat Bhagwat and other books
(tradition] and naraslumsi (biography).
/This
are not Puranas.
don t you accept tho truth found in spurious books ?

Whatever truth is d ound in them, belongs to the Vedas and
other truthful and genuine books but whatever is false, is their own
manufacture. The acceptance of the Vedas and other truthful books
If any one wishes to accept the
includes the recognition of all tru hs.
Q.
Why
A.
truth of these mythical books, he will be caught in the trap of their

falsehood.
Hence, the truth of a book mJ&ed with untruth should bo
i
thrown off like a food mixed with poison.
^Tirarfira
H3T fX^ll^fafa
What is your belief?

Q.
believe in the Veda, that is, whatever acts of commission ard
A.
omission are ordained by the Vedas. As we believe in the Veda, onr
This belief should bo accepted by all people and parti
religion is Veda.
cularly by the Aryan so as to hove one faith among them while thoy live
on earth.
We
Q. Authentic scriptures also differ in view with regard to right

and wrong from one another like spurious books; as, for instance, the six
To take
schools of /philosophy hold opposite views about the creation.
The origin of the creation is assigned in the Mimansa
concrete examples.
to action, in the Vaisheshak to time, in the Nyaya to atoms, in the
Yoga to energy, in the Sankhya to nature, and in the Vedant to Brahma
Is not this antithetical?
or the Supreme Being.
A Firstly, the origin of the creation is not explicitly described in
the 4 schools of philosophy, the Sankhya and Vedant alone giving it.
is no contradiction in them
for, you don t know the dis
Secondly,
t>iere
I ask you to tell me where opposi

tinction between concord aud conflict.
Is it found in one subject per se or in different subjects?
tion is.
Q. The conflict of many persons views on one subject is called con

In the case of the six schools of philosophy, the subject is
tradiction
one, namely, the origin of the creation.
Is knowledge one or two ?
(Is there unity in knowledge ?)
It ia one.
Q.
A, If one, how is it that the subjects of grammar, medicine,
astronomy and other books are different from one another ? As in one
cience the various branches ot many other sciences are differently describ
ed, so the six divisions of the knowledge of the ci ation are
CONCoRb
125
PillLO-Ol HlLS.
KS
no contradiction whatever iu the six schools of

the caucus concerned in the making of an
philosophy,
earthen pot are action, time, clay, design or the thought of the titting and
separating of parts and other information, energy, the pro forties of
In the same manner, the pare played in ti.o cauthing*, and the potter.
s ition of the genesis of the world by action or niuiion is described ia the
in the Nyaya, by
Mimansa, by tine in tho Yaisheshak, by the m itt
utoms in th S mkhya, which gives a serial order
energy in tho Yoga,
of elements, and by the Supremo Being who is tho efficient cause, in tho
\idaiitphilosophy. Thus there is noôpposii ion in them. Though, fur insst nee, diagnosis, treatment, m. die lion, ivgunHii,& fast are different sub
main object is the euro ot disease.
jects given in books yii medicine, yet their
described,
Ilenco, there
is
ior example,
>r
t>y
Each uf these
causes of the creation uf the world.
six schools or divisions of
explained by each author of the
tradirt on iu tho r e philosophies.
Therefore there is no
plrlos"phy.
>So
likewise there *rc
causes
i^
c<i
We
give the detailed

of this "book on the creation.
frhall
explanation of tins subject in
chapter
ADMCE.
The teacher and
tho taught should avoid the impediments in the pur

suit and im partition of knowledge.
They are bad company, ;is as<oci*ting with per.-o.is addicted to tho vices of the world evil habits, as the use
;
and other intoxicants, whorwig and other forms of adultery early

ano
iniivuajje, thut is, marrying before the Jjth year of age of man,
before 16 of woman: incompleti^n ot the vow of chastity want of love fur
the spread of he knowledge o* the Vedas and other authentic bo jks in
the breast of the king-, inotfier, father, and tho learned
gluttony, vigil,
or uver waking: slackness in studying, teacuing, and holding examinations;
of wine
cheating, ignorance of the supreme mportanuo of knowledge disbe.ief in

the improvement of strength, intelligence, valor, health, Commonwealth by
the observance of the vow of chastity useless waste of time in visiting
shrines aiul worshiping tho graven images nude of stone and other
material iu place oi the adoration and contemplation of GoO. neither doing
service to nor waiting upon tho mother, father, guest, preceptor, and
learned persons, who are, ss it tfere, the living images of good ; painting
the forehead with erect arid cross lines of sandal paste and oilier marks and
badges in place of doing tho duties of the four orders of the society; wear
fastrigon the llth, loth of both fortnights of
ing strings of beads, rosary
every month, and other fusts ; pilgrimages to Kashi and O her places;
belief of getting rid of sin by UIH muttering of the n:-imes of Ittma,
Krishna, Narayan;i. Shiva, Bhagwati, Ganesh and o her goJs no desre
for the acquisition of knowledge from the advice of hypocrites
belief
regarding salvation as accruing, not from tha attiinment of knowledge,
merit of righteousness, illumination of yoga, and worship of God. buc
fiom listening to the stories and anecdotes of tho l?hng\vat and other
no love for knowledge
ks, falsely c il ed the Puran-is or paleontology
from engrossment in the collection of wealth out of covetousness useless
rambling about without any object in view and similar other false and
wicked acts, induiL;-ence in which deprives persons of the blessedness of
disease and ig
chastity and knowledge and c nisi^ns them tj the misery
norance. Modern sectarians and sellU.i priest- (Urahmins) and others of the
Bort, taking others off from the pursuit of knowledge and keeping gojd
compiny, and cutchinir them in their saarcs, ruin their hoalth, we *lt and
happiness. They think that it the warrior class and other people bo
enlightened by acquiring knowledge, they will get out of their snarts
;
SATYARTH PIUSHAK
126
CHAPTER III
of deception, and coming to know their frauds, disrespect and dishonor

them
Such are the pbs Gael es ui thnputh of the education of youths. The
and
king
paople should reniive them and try their besfc to make their
sons ;*nd daughters learned and well educated without sparing any
amount
or effort,
M *y
what; shall
thought and money.

WOMEN AND HELOTS TO STUDY VEDA.
women and
we do
study tlnVnda? If they read,

authority sancoioning thoir education,
nerfs (Sh-idras)
There
is
no
Here
It is a*precept of the Veda that woman and

prohibition of it.
the servant should not bo allowed to learn.
A. Damn your ryes
All human beings, whether men or women
have a Bright to study. This verse is your fabrication. It is to be found
nowhere in .ny *uthentie scripture
On the contrary. the 2nd verse of
the 26th chapter of the Yajur Veda is an explicit authority in
support
of the title of all persons to read and to listen to the
of the
expounding
c
Veda and other scriptures.
it-
The Lord
I declare this speech of the 4 Vedas,

saith
Big and others,
for all the \ oople so as to do them cood both in the World and after.
Here it may be urged ihar, the word jana signifies regenerates only for, the
codes Oi Law give the priests, warriors and j-aerchants the right of studying
:
the Vedas, but not to women, serfs and the fike plobians.
A See, the Lord himself sr.ith
h;vo*revealed the Vedas, for the
our servants, women, & very
Shudras
and
Brahinanas, Khairiy s, Vaiahyas,
low castes, thai is, for all the people, who should read and teach the V^das,
listen to and read them to others, so as to improve their knowledge, to
adopt the virtuous course of conduct, to e^ch.w vicious habits, to get rid
of distress and to obtain happiness.
Now, tell me if 1 obey you or the Lord God over us. The Lord s
commandment must needs be obeyed. This being the oase, if a man,
however, does not accept it, he will be called an atheist
for, he who
does not accept the authority of the Vedas, is called an atheist. Does
not God wish to do good to the servant class? Is G xl so unjust that he
has forbidden their study or hearing to ihe serfs and permitted ib tj the
twice-born classes ? If it was not the will of God that the serfs and plebians
should resd or teach, why did he furnish their body with the organ of
voice, and the sens3
hearing ? As Go 1 has made the earth, water, fire,
so has he revealed
air, sun, moon, edibles and other things for all baings
the Vedns for all of them.
Wherever their study is forbidden, it means that he who le.irns nothing,
by reading with a teacher, is called a dullard and ignoramus from the facb
His reading or teaching him is of no
of his being dull and ig-iorant.
use.
It is a pro-f of your ignorance, selfishness, and stuoiiity that you
:
Wo
>f
Seethe authority of the Vsdas in support

prohibit woman f om studying.
of girls education: Atharva Veda, K. 11, Pr. 24-, Ad. o t Verse 18.
Like b ys who acquire perfect knowledge and good tr.unig by observ
vow of chastity and, whfn OL aê, marry maidens, youthful, educa
ing
let girls also acquire perfec knowl
ted, lovely, suitable, equal t-o them
edge and tho best training by studying the Vedas and other scriptures
tV.o
.v
WUMEN
KEKAYEL.
READ VEDA.
TO
127
ch istay :md. it.tainin

puberty and full majority,
and equal to them.
educated
hnuirf^me,
nnrry bachelor.-*, youthful,
llonce, wo m OM must also observe thu vow of chastiry tK: e<|uiro knowledge.
during thoir vow
of
<
Q.
Should women study the Vcdas
A.
Certainly, they should.
Vlh
the Shr.mt precepts und. others.

i
wife s maid nvitu this verso of the VedaS at a

th.it the
she has not studied tim Vedas and other scripiures, how
incan she read t-ie Vodic verges with iVuuiu pronunciation and pr
and
tuii.it ian and converse in Sanscrit -.11 the occasion ni: worship ?
Gorgi
other Indies, the jewSls of th W-HH.MI of Ancient India, became eminently
otlinr scriptures.
This is explicitly
learned by the study oH tlin \ -d *
Well, if t ie m ister of a house be e-iucareJ an I
written in the Shatpatii.
there will overy day be a war between
(,
wii e niifducatL-il or pw tt
can there
house*
How
in
the
devils
If women
and
joy in it ?
gods
don t read, how can they be teachers in*<rirls schools ? With out knowledge
n woman can not -lischirg-* t*io domo-tic duties properly, such us the m\najust trM m-nr, of ^11, duties of -tarried life,
gement of the househ
and wit o, do.nQstic work under the control
mutual satisfaction of huso
of the mistress of a house, and simil r other duties.
Ary.varta (ancient India)
See, the wives of kings and nobles o
laws oL i-hiva.ry Very well.
kno.v the military art
Ifrh-y did not
know it, how could Queen Kcbfeyeo and ethers accompany King D-slirath
and others to rhe battle ii^W und ako part in tight ing ? 80 the 13ralimin
and warrior class wom^n should le.irn all branches of knowledge, the
merchant class women should acquire commercial knowledge, and r-he
servi;0 class women should know Hie culinary art and the duties of service.
Like men wh ) must at least learn souiething of grammar, religion, and
religion, medicine, arithmetic,
ethics, women should also learn grammar,
Tor, without the knowledge of these
handicraft as a matter of
arts, they can nut distinguish right from wrong, behave tifeiiiselvep agree
ably towards the husband mid other relatives, beget children properly,
nurture, bring up & well train them, do or sjo the domestic dti ies dono as
they ought to be done, cook or superintend the cooking ot food, & prepare
drink lik medicine according to the method prescribed by
medical
art, so that disease may not attack the household, and all the inm .tes live
Without the knowledge of handicraft, they can not supervise
happily.
the building of a house, make or inspect tho making of suits, jewelry, and
other iv([iii>ites without the knowledge of arithmetic, they can not
keep
and without the knowledge of tho
oi render accounts of ail conceriu-d
Vedas and other sacred scriptures, which gives them a. right idea of CJod
and religion, they Ciu not guard themselves aginst irreligion or vice.
Hence, blessed are they and lesjrve to be congratulated, who train their
children by tho rules of clu-stity to acquire thn best mordls, knowledge, &
It
moans
It
Siicriticc.
>oer
;>ud
>"
hi>
b<_
>l-i,
md
<,ml
cOd,rs<>,
th<i
SAN- i:\.M.
ilovils
Vishnu
fought.
tli?y .-liould
was in rule a
.-hurn
In
churning rod, an
UU by
Hyd;u
tii".
il--vii.-.
TiiC
p-
made
go
in-.Ht.
is
jurl
ons thut
Theft the Sumera Mountain
of the ILylni
of churning.
or ^-.rapia,
whose
lm.nl was
cniiLtcl by the
tho
s-ea
at
lie
products
The occidental ray tbolouy r.sa cs a similar ta e of a
tfaiuin uus die (.ii-.at
T ..e Chiiatiuu
.l.
\v;is
The venom
hands oC Vishtmu, who was the na.pire.

war between tho Tttaus aud Uiaiits, when
war in heaven between God aud Satan.
*
time
uvl divide the ûd* between tuem.
held hy the ievils and

dt-struved
tluvt in
inyiliulo, y it is sui
Very oil
lidr peace on the
Go*i, lnotiglit about
i
the d re.U
^!
<-<U
of
mythology
Sum*
128
L uAi iEfi III.
PABKASH,
calibre to perfection, so that

develop their physical strength and raent J
children when of -*ge believe themselves uroperly, nobly and r-ghteously towards their mother, father, husband, mother-in-Uw, father-in-law,
relatives
king, fellow subjects, neighbours, favourites, friends, children,
more it
inexhaustible
treasure.
The
an
i*
and other kinsmen. Knowledge
All other treasures are exhausted by
it is incresed.
more
the
is
spftnt.
But there is
Inheritors take their own share in a, legacy.
expenditure.
The king and
no inheritor or thief of a pers n s wealth of knowledge.
too, are in particular the guardians and promoters of thia
the
thos
people,
priceless treasure.
3i*SIT^t JEWitf
ti
^ iflWSi ^ *^ma
II
MADU,
vllj 152.
of the vow of chastity am nig

dominions for a definite period of their age,
and have them acquire knowledge to be civilised. If ir bo not obeyed
by Hiiy younij person, its -nether and father should be punished. In plain
words, it sh uld be a- standing order of the kinu that none shou d keep
their sons or daughters at horna after their eight years of a arc.
They
called tho Acha -ya kul.
should iivrt in the sclio
Their marriage should
the t tne they return from their academy
not be allowed to tike place
on the termination of thîr educational training.
The king shou d order the enforcement
all the girls
and hoys
of his
>1,
u>nt>l
33STS3
?TTT*lt
GW^ri
ftfa^fi
qraw*h^3TBfo*f*n9fa*fw
Maau,
i v, 233.
Of all the gifts in th i world, that i^ , of fooi, drink, kino, land

of the Vedio
clothes, sesame, go d, arid clarified butter, the imp*rtati
lore is the best.
Therefore the pcoplo should try as far as pos-ublo with all,
j ins to promote the c luse of
their power, thought! illness and
>n
knowledge.
blessed with prosperity in which tho chastity of studentti,

progress of knowledge, and light of VeJic religion aro kept up all the timo.
So fnuch in brief for tha education and training of the student community.
In the 4th chapte r the return of students from school and the household
life will be described,
That country
is
StTlCHABY.
of
The academical education cjnsists

tual, and
Physical Training.
1.
Spiritual, 2, Mural, o. Intellec
B
and girls should after their eighth year be sent to their respectives chools, situate four miles apart and conducted by teachers of
good
moral character. 1. They should be taught the mass with meanings and
the performance of fire-oblation. Daily bath and deep-breathing should
precede prayer. They should solemnly take the vow of clust ty, which
has threo grades
the lirst lasting till the 24th year of age, the second
till the 44th and the third till the 48th.
Girls may
the vow upto
10 or 21. 2. The supreme iinportar.ce of truth, honesty, pl.iin living, selfdenial, and contentment should be impressed on their nind.
They should
bear in mind that a person tails low by observing religious ceremonies only
>ys
kep
without discharging moral duties (Manu, IV, 204],

Politeness and
Those ivho do not; study
proper etiquette should never be
sight of.
the Veda are degraded to the lower class of people.
They should abstain from uVsh iuod, strong drink, using chaplets
lo>t
of Bowers, perfume*, exciting beverages, pickles, condiments, unguents,

putting antimony in the eyes, carrying the umbrella, cruelty to animals
SUMMARY.
POEANA
129
sensual desire, covetoudiioo?, hinging, dancing,
company of women.
SiJ Tliey should sluep^sjujly
wantonness
in
which breaks
On
it-g
no.acoouni
nirhteousness.
ad
gambling, slandering,
kêp their semeu and hyiuou
their
vow
and
guarded,
o! chastity.
should thoy bu negligenl in ,j,c;kiiu;- [ruth, practi-;studying fchd Vdda, honoring bhe teabhfef, fatfc6r,
They should praotiso clr.istity roiu any consider
mother, and guest,

and adopt the virtuous, and nut vicious, actions of their elders, In
if doubt in
any matter, to folhrv the example of tho learned and
virtuous person.-*, is the H ;lest com so t or them.
I
ation,
In intellectual education, their stiuly should satisfy the live

if.
great
c.mons, luiniely, tho laws of spirit, the laws ol nature, the wisdom, ol
the eight-fold evidence of logic, and the voice of conscience.
The
eight-fold evidence of logic consists of perception, inference, analogy,
in
Holy Writ, history, tho converse, possibility, and non-existence.
,
l.il
_*.!__
_1_ _
1*.
standard to the ancient givatr.ess

Aryavarta, the Scheme of Studies
should consist of the Ashtadlivfiyj, Nigliantu, Nirukta, selections from
Maim, Ramayan, Mahabnarat, six schools of philosophy, Mimansa, Yoga,
Nyaya, Yaishesik, Sankh\ a. and N ed.int, ten Upanishats, Isha, Kena,
Kuthu, Prashna, Mnndak, Mrfidukya, Aitnreya, Taitireyu, Chhwiidogya,
and 13rahdaranya, four \L\:; S, Kig, Yajur, Sama, and
Atharva, four
Bralunanab -AitHreya, bama, Gopath, and Shatpath, Medicine Charak
and
Sushrut, Astronomy Suryabiddhanta,-- Music, Narad Samhita,
Arthayeda or politics & 4. Military Art. To save the student from the degen
erating effect of spurious books, all the I uran s* (mythology) and Taiitraa
(cliMiionoiocjyj as well as veru::cuUr religions books, such as Tulsi Kamayan, should bi3 excluded from the curriculum of studies,
After com
pleting this course in about 20 years, tho student should return home,
<.!.
marry and enter the world.
mum s of Hie 1^ I liui!::^ willi tho inunhi-r of th-ir versed aiiJ tie
the 18 Upa.-1 inuiias or Supplementary Purauas are as 1 olluw
Th*>
PLKAXA-.
Brahma
-J
i\ulm;i
on. ;j Vi^huu i
Shiva
:J,uU(.),
Narada L o.doo, S Msirkauday
lihagwat i-S OUU,
J A-rm
11
niahniayaivatta l,boc,
15,100, 10 Bhavishya U.ÛJ LlDga 1 1 UUO
iJarah L J/JUO, 11 Scandha si. ISO. ];, Vaigaiia 10,000, l(j Kuuna
I7*00o 17
Matsa 11,000, IS Garurlia ly.UtU, Jl Brahiranada li
lU,(jU<,
->|
_:>:..<.
Vyu
L 1.000,
H,UU(>,
1"
-.
1 Adi, 2 Niisiuha, IJ Vnyu.

6hiva Dharm, a Durva^n,
Naiulikeshwar, J Shukar, 1U Vanina, 11 Samlm, 12 Kîki
I>a,lma,lo Devas 1G Tarashar, 17 Marich, 16 P.baskar,
1
Kapila 7 NaraJ
MallCflht^r 11
];j
CHAPTER
IV.
Of the student s return home from study, marriage and family
life.
bachelor or maid should enter the world, whose rules of chastity

riot been violated, who has properly flushed the term of studen
who
has
studied
the
and
s
in
teacher
acco daoce with the
wishes,
ship
four, tliree. or two Vedis, nay even one Veda, with the Angas; accessories
and Upangas: supp ements of tho Vedas (Vide pig* 123). Man u III, 2.
have
THAT
atrerw
wi
H
?srfi*w wot *i*taif4iwii
fag:
Ib. 3. Being credited with the merit of having duly performed his
having received the gift of the
duty as pupil towards his preceptor
Vedas
from
of
the
knowledge
guardian, father, or teacher; & being decked
with Imrels and seated on a ch ir, he should be before nupnals presented
with a cow by his f tther, which shouldaalso be done by taefnther of the
bride on the occasion of marriage.
ri a?rtri
^c*if
<n
Having obtained the consent of his spiritual guide, having performed

ablution according to the direction- o. the law, he should espouse a niniden
Ib. 4.
of t ie 8uiU3 class as himself, endued wn-h marks c.f excellence.
^ qi ^Tgwni^rr ^r ai fqrj ;i*n miîif^^mi^t ^rT5FNc[%,

The maid who is not within tlw sixth do^rae of descent from his
mother, and who does not belong 10 the primitive fa nily stock of his
tather, is eligible for marriage, i ue object of tuis distort matrimony is
ifd<if
Ib. 5.
tKT^fam
fgr
^^r: q^j^f^cr:
Suatpatb.
an ascertained fact that the immaterial have more attraction

than the material things. Thus, a man s mind is drawn to the sugarbut whica he has not tasted.
As
candy whose properties Uy has he
a man ardently wishes to see an invisible object on hearing its commend
able qualities, 6 that girl should be selected for marriige, who has no near
connection with the paternal or material fami y. The following are the
advantages uf marriage between parties living afar or near
MAEKIAGE IN DISTANT PLACES.
Their raarri ge doe^ not fa-vor the growtu of love for each other,
1.
who from infancy live, sport, quarrel, love each other, know each other s
temper, vir ues a?id vices of eany life, and unlawful conduct, and who
have seen eacu other in nude state.
2.
from the infusion of
No improvement is made in can-tit
mutual tissues by marriage between p irtie.s belonging to the same
parental f-iini.y of the primitive stock, as r.he Mixture of two waters does
not produce a bubstance of peculiar quality.
3.
f
different parental families
Marriage between men and women
and stock is best and moat desirable, as tiie iîxturo of inilk, sugar, ginger
that
it is
r<i,
-.
iti..>n
aod tbe
liko
<}rugs
is
productive of agreeablonese.
WHOM
TO MARBY.
MARRIAGE
IN PAR-OEJ? PLACES.
181
4.
The n arriaô of parties living in distant countries is attended
with huppmess, as health M seeuio-.i by the change
climate and dietary
in removal from a country wheiv one [A sick to another at a distance.
).
bt ing affected with
There is a possibility
joy and sorrow or
involved in the atiurrel of each other s i, uiib in the contingency of
matrimony at a place close by. This is not the case with the matrimonial
alliances of distant countries.
On the other handj the string of love is
enlarged by marrirtge_ between panics of remote places, but not so in
tin-in who live near oach other.
The marriage of parties living at u distance can facilitate the ac
G.
quisition of objects of distant countries & assistance of their peoples, which
Can t bo the case with the marriage of parties living in each other s vicinity.
.
<>!
gfam
A
^fwni
$tf*m
^ntfat
11
Nirukta 111,
4-
Duhita, because h;r

arriago in a distant country
but not so when it takes place in adj uning countries.
The parents of a girl may be threatened with poverty, as they must
7.
have to give her some thing or other every time she comes to see them.
The married panics g,-t proud from the assurance of
8.
receiving
each other s parental fayiilj
from
On a slight misunderstanding
help
arising between them, the woman will immediately repair to her father s
The marriage of persoiis of adjoining places may beget ill-fanio or
house.
hatred for, the temper of wonTon is sensitive and mild. Such and similar
are the reasons against the propriety of contracting the
marriage OL persona
belonging to tho same paternal stock and cjining within six descents
from ,he rnnternal side.
girl is called
ir
prove-* Beneficial,
Manu,
Tho following ten families should be rejected for matrimo

howsoever blessed they may be with the possession of wealth,
III 6.
nial purpose,
plenty. c4ws, goats, elephants, horses, dominions, riches,
other property.
bride or bridegroom srouid noo be selected for

Ib. 7.
marriage from
those families, which perform no righteous acts, which have no
/ighteous
persons*, which have neglected the study of tho Vedas, whose members
have long or thick hair on the body, which are subject to hemorrhoids,
phthisis, asthma, cough, epilepsy, leprosy, elephantiasis, and dyspepsia; for,
marriage transmits ihtso ctlSdASCS and defects to the familits of marrying
the youthful b..ys and girls of the best families should bo
parties^ Hence,
WiiuM. TO ]MAUUY.
united in marriage.
fqft ^^qt
3ii
5!lfv=i*i^f
^Tfffîm
5T
?f
TTf^^î
^\^\z\^ fq^^fiH
Manu,
III, 8.
youth should not marry a girl of yellow colour, of larger size, /. c .,

with hair
aller, broader, and stronger than hims^li troubled with
ither too little or too much, garrulous, o-- with brown or inllmioJ eyes;
A.
dist>a>o,
Ib. 9. Nor one with the mum- MJ- ;l coiNH llation, as Ashwani
Castor &
Pol lux], bharn., liohii. Devi, Kc\au live, Chittri, and the like
heavenly
bodies: of a tree, as Tulsia. I^nda. (.lulabi,
Chami>a, Chanieli, and the like
plants; of a river, as Ganga, Jumna, and the like streams: Chandiili
i
aud the
like
low caste names
of a
mountain, ua Vindhv
t i,
SATYARTH PEAEASH
CHAPTER IV
of a bird, as
Parvati, and the like hills
birds
of a snake, as Nagi, Bhnjanga, and
as Madho Dasi, Mira Dasi, and the like
as Bhini Kunvar, Chandika, Kali, and the
Kokila, Mena, and the liko

the like serpents
of a slave
menials of a terrific object,
132
arc of disagreeable
and repulsive
liko furies
names
for these
objects.
lie should marry a girl with sle6k proportionate limbs, with agree
able name, /. i,, attractive, as Yashoda, Sukhda, and the like, with the
gait of u swan or she-elephant, with line hair and tecHi, and whose body
has ox qiusito softness.- Manu, III 10.
AGE FOR MAKKUQE.
of marriage are the best ?
and
kind
time
What
Q.
A. The best time for a girl s ,marriage is when she is from 16 to 24

years of age, and for a youth when he is 25 to 48 years of age. The mar
riage of a girl of 16 and a youth of 25 years is of the lowest order; of a girl
of 18 or 20 years and a youth of 30, 35, or 40 years is of the middle order
of a maid of 24 and a bachelor o 48 years is of the best kind. That country
is happy in which this best custom of Carriage, the observance of chastity,
& the vigorous pursuit of knowledge exist to a great extent; but that coun
try sinks into misery in which there is no enforcement of chastity, no light
of knowledge, and which has the custom of* the marriage of infants or in
early ago, or of unworthy and discordant couples. For, the amelioration of
society depends on the perfection of chastity and acquisition of knowledge,
and the deterioration of it, on their disuse and decline,
These verses are given in the Parashari and Shighrabodh:
Q.
;
sraf
mm 4fafam?rerr5f
They mean 1. A girl is called Gotvrie in her 8bh, Rokni in her 9th, and
Kannya (maid) in her 10th year, & Rajas vvala Imenstruanr,) after that age.
.2 If she is not
given away in marriage in her 10th year of acre, her mother,
:
father aryl elder brother go to hell on seeing her in menses.

A. This is an authority of t fie Extempore Brahma Parana (God
book):
The Lshana is that portion of

It means; Brahrnovach: The Lord SRith:
time which an atom takes to turn. Well, when a girl is born, she is called
Gowrie in the first kshana, (infinitesimal interval), Roshni in the second,
Kanuya in the third, and K,aj,tsw*la in tho fourth. The sight of that girl
in menses sends her mother, father, brother, and sister, all to hades.
Q.
A.
These verses have DO authority.

Why have they no authority?
creative principle of
of no weight.
Q. Hollo! Don
A.
Brahma
Hindu
t
trinity)
Don t you accept

greater than Parashara and
Kashi Nath
u.
Brahma
versos,
verses of
of
Parashara
tho authority of
Kashi Nath ? If
we don
Brahma
(the
no authority, yours also are
you accept the authority
Bravo!
the authority of
If the
carry
&
Kashinath?
Brahma?
Is
not
you don t accept

admic that of Parashara and
DHANWANTARY
FOB MARRIAGE,
The impossibility
of your verses destroys their authority

for, ;i
iutrrvaM elapse in the occurrence of a child s
then how can its mnrrisiô uki- ])laco :
Also, them is no u^-
Q.
thousand
birth
intiuii. siin
il
the p^rformum- of marri:igo at tli.it tim.

our vorses an* impossible, yours also share the game fate; for,
ri or 10
a girl s marriage ;it
years is of no 1130. The best children
are the fruits of the marriage oi women 1( to
years old, when their uterus
and of men at 25 to 48,
and
is grown strong,
is
body
developed
perfectly
when their semen is matured and body is grown stout and strong*. As
parturition is impossible in a girl of 8 yeara of age, so it is absurd to call
11 *a girl
is
not fair, which the word
her Gowrie, Kohni and the like,
Gowrie means, but dark, it is absurd to name her Gowrio or fair. Also,
Gowrie is the wife of God Mahadeva. "Rohni is the wife of Baladeva, They
are regarded as mothers by yon people, the mythologists or believers ro the
Puranas. When yon revere a girl as Gowrie and the like goddesses, how can
it be possible und righteous and lawful to marry her i Therefore your verses
and ours are both absurd and false, Just as wo have composed verses in
v
the name of .Brahma by inserting ct the Lord saith, so the verses quoted
by you have been written and fathered upon Parashara and other law
givers. Therefore it is meet to reject all thes so-called authorities and to
act in conformity to the precepts of the Vedas. which are of supremo
Says M;mu, IX 90
authority in all matters.
apparent
A.
..!
If
th<>
aio>
<,f
-2
Let a damsel seek a husband equal to herself in qualifications 3 years

after her menstruation. *As menses occur every month, there are 36
menses in 3 years, after which marriage is proper, but not before.
i
is better that youths and damsels remain unmarried till death

unequ-ils in qualifications should be matched, that is, the
bride and bride-groom should not be of mutually repellent qualities,
tendencies, and natures.
Thus, it is shown that marriage is improper
before the time mentioned above, or between persons of disparate character.
TO ARRANGE MARRIAGE.
Tell me whether the arranging of marriage should be in the
Q.
hands of parents OP be left to the discretion of youths and maidens*
A.
It is better that it should bo in the power of
marrying
If the parents ever take it into their head to
parties.
bring about their
sons and daughters ra itches, they should not be completed without their
Ib. 89. It
than
that
WHO
the""
of
*Dr. Dhanwantaiy, the author of the

under age from attempting procreation
The impregnation
25 years
of
of a
woman
leas
ushrut, thus
forbids
tlmn 16 years of age hj a
it
will
man
leas
a child, the child will not lire long hut if it lives

he weak in constitution.
So the conception of a minor should not
encouraged.
Suahrut, Sliariraathan,
Chp.
10.
Such scriptural authoriti.^

to
prove that
n b c are
not
than
ge is subject to misfortune.
If it fruits in the birth of
long,
be
men and women
fit
women
less
and the observations of the laws of nature go

than 16 years of age and men less than 25 years of
for procreation.
They who go against
thf so laws,
come
to grief.
184
CHAFTIB
SATTABTH PBAKAiH.
consent for, the marriage contracted with their mutual consent is seldom
attended with displeasure and variance, & it brings forth splendid children.
Marriage without mutual consent of the bride and bridegioorn is always
attended with trouble. The chief concern in marriage is of the bride
and bridegroom, and not of their parents ; for, if they are pleased with
each other, they become hnppy
but if not pleased, they suffer trouble.
,
HAPPY HOME.
i
Happiness, fortune, & fame dwell in that family in which the

ever contented with the husband, & vice versa] and misery, poverty,
and reproach overtake that family in which discord ;nid quarrel reign.
Therefore the custom of a woman s cloosing her husband (m\iyanibara} ,
which has been in vogue in Aryavarta from time immemorial, is best calcu
of matrimony.
lated to meet the end
When a man and a woman
wish to marry, they should look to tlje propriety of each other s qualifica
M.
wife
Ill, 60.
is
tions in respect of knowledge, modesty, manners, beauty, age, vigour,

There is no hupuineas found in mnrfamily, stature, and other merits.
3o
is
aa
there
no
riago
long
ha.mony in tho character of the marrying par
ties.
Also, no happiness is obtained from Dearly marriage.
Saya the Veda
VEDAS ON MARRIAGE AGE.
Iir,
vm,
Verily, that youth becomes glorious & beneficial to the people at larê,who
sanctified in all respects and invested with the sacred thread, who haa
observed the vow of chartity
acquired sound knowledge & moral training,
is
&
who being well dressed enter* the family life after attaining majority, and
who has acquired a merit in knowlege and reputation as a scholar. Learned
men with thorough experience, zeal for the promotion of knowledge on
resoectable social rank. But
the rules of chastity & with
out acquiring knowledge & proficiency in the best mor.kl culture, marry
in early age, are spoiled and ruined; and they fail to socuro an honorable
position ainpng learned person*.
scientific lines,
those
<feperseverance,
raise
him
to
men and women who without observing
Like the cows not milked by anybody,
let
tho>:e
îg.
in,
LV, 16.
perfectly youthful
women undertake tho responsibility of maternity, who have passed in

fancy, who are able to accomplish all human works in the boat way possi
ble, who have passed girlhood oi immaturity, who h.ivo att:iued perfect
youth and acquired sound moral training, who derive intellectual pleas
ure from the teachings of the great scriptures of wisdom written by emi
nent scholars noted for guscoss in their vow of studentship & observance
of its rales, and who have married youthful husbands.
CAUTIQN
early life never think
T
Women
should
in
their
uf
going to men
for,
their pure conduct, namely, maidenship in the prime of life, is a source of joj
both here and hereafter. But marriage before puberty ruina the constitu
tion of women more than that of men.
135
ADCIT MARBUOC,
CAIB IT MIEIT
ADULT MAKBIAQE.
who are ready and very

children and marry
beget
y<-uth
prime
even more with
youthful and beautiful women, as they livo 1UO years or
L Q t them each say,
uid aro blessed wit chili ren and grand ohtlftfei*
Men
a*id
women should ever
in full
live like those
and able
of
to
joy
Rig.
fas*
*fw
H*iraai*V 3 nfftatrnvt swig:
I,
CLXXIX
1.
ftv,
ah ill m irry afr.er having attained full growth and. the vigour of mind
and body, and acquired perfect km/wlt-dge and moral training in accord
ance with thn rul^s of stu-lent.ship, so as t attain good old age when days
and n g -t^ mar the ba iiuy and Weaken the strength of the body by push
as they deprive previous autumns & fading
life
ing it on to decLne of
"I
ju>t
contrary course being opposed to the

twilights of their clurm
mom. of the V\das, does not make marriage happy.
"
command
This cou itry of Aryavarfca ever enjoyed prosperity ,and progress so

long as all the s tges, philosophers, princes, emperor*, and people acquired
knowledge duri ig f-he rime or thei*- vow ..f bachelorship a d observed the
custom of m trriaê in which a maid selected her husband (8way.tmba.rai selfwhen the acquis tion of knowledge during studentship ceased to
choioej. But
be ana the contraction of early m^,rri ge became the duty of parents,
national deg^ner -cy tnd physical detenorati* n set in, and it h*s been
since coming down g idu^lly i.nd steadily all over the c untry. Hence,
the evil cus<om of eany marn;.ge should be given up by the sensible good
af
custom of marriage, in which a maid
people, who should adop;*the
It should be done in the class to which
selected her husband swayambar )
the marrying ptrties belong. The determination of classes should be baaed
re<,.id
upon the principle
of similarity in qualifications, habits,
and tempers.
CASTE BY MERIT.
a
whose parents are Brahmins, can th 9
one
As
is
Brahmin
Q.
children of persons of other castes than Brahmin be Brahmins ?
A. Yes; tfiere have been many, there are many now, and there
will be m .ny in the future.
Thus, for instance, the Chhandogya Upanishat
represents St. Javal of unknown parentage, the Mahabharat St. Vishwamitr.i of the Kshatriya caste, and St. Matanâ of the Chandal or low
At present he deserves to be a Brahmin who
caste, as b coming Brahmins.
has acquired the be^t know edgQ and character, and an ignorant person
clashed as a Shudra or with the servant class.
is fit to b
This natural
classification will ho d gûd in future.
Q Well, how can tne body, produced from the substance of the
of one class of people, be
ova and s
changed into another ?
A.
A Brahmin body is not produced from the union of ova and sperms*
But, 0,1 the co itr trv, a pers u becomes Br hmin by virtue of righteousness.
Siy* Mann, II 28,
-
>erms
The meaning of this verse has been given before. But it is again
given here. This body is made Brahmin by studying and teaching, by think
ing and putting orh^rn i the way of thinking, by m, king offerings to fire,
bv
lying all the Yed s wi-h their meaiiin^, purport, application,
cont-xr. prononoiatioo, uitonittion, by sncrifiomg on ihe full moon and on
other occasions according to the process described above, by
.
<ru
begetting
SATYAETfl PfiAKASn,
CuAJfES.
IV
children righteously,
by performing the five great duties above menoblation
to fire, service of
prayer,
tipned
parents, maintenance of the
disabled and fallen people and lower animals, and
hospitality,
by special
offerings to fire and performing other sacrifices, by keeping the
of
company
the learned and honoring them,
by speaking the truth, by doing good to
others and other virtuous acts, by
acquiring proficiency in all arts and
industries, by ceasing to do evil, und by trying to do goo&lH
Don t you believe what this verse says ?
*
Yes
we
do.
Why
do you then believe that the division of castes is founded on

the people s birth
resulting from female ova fecundated by male sperms ?
A. It is not I alone that believe
so, but many people have believed
so from time out of mind.
Q.-r-Do you discard ancient
beliefs?
A No but we don t accepthereditary
your wrong sense, and so we repudiate it,
What is the proof that our sense is wrong and yours
Q.
right ?
A. The proof is the very M/.iême.it, that
you believe the customs
Q.
prevalent for five or six generations to be the usage of

antiquity, while
believe the Vedas and the established rules from the
boginnino- o f the
creation up to the present to
the authority of
See, it is
antiquity.
often observed that a father is virtuous while Ins son is wicked
a virtuous
son has a vicious father, sometimes
bothji man and his son are virtuous or
we
<be
vicious.
Hence, you are
in the
wrong &
in delusion.
See what
$TTOfarrttamT fa aim: firmer: fa âi^Trrt mn fa

IV, 178. Persons should go by the way thefr fathers ami
i
Manu
says,
*r^ f^î
forefathers
fathers and
forefathers alone, but never in the
path of the vicious fathers and forefathers.
For, there is no sin or suffering by going tho way ône by
righteous persons. Do you or do you not believe it ?
Yes we do.
Q-
have gone by; but they must walk
in the
path of the good
A.,
what
See,
is
what has been revealed by God
opposed to
it,
can not be permanent.
believe so
Mosfc certainly.
Q.
in the
Vedas
Should not
is
eternal
but
the people
:
all
A. Ask them who do not so believe if a

person, who is rich and whose
father is poor, should throw
his
riches
out of his prido in his
away
father s poverty.
Should a man whose father is blind,
put out his eyes?
Shall a person whose father is vicious, do evil alone ?
Q.
No, never, never. But, on the contrary, persons must necessarily
cease to do evil and try to do what is
good seen in the actions of people.
A. Ask him who holds that the division of castes is made

from tho
union of male and female
and not from personal qualities and
energies,"
deeds, why he does not call that Brahmin a Brahmin who
abandoning his
caste joins a low or unclean
Christian or Mahomedan.
casto, or turns
Certainly he will say that ha is not called :L Brahmin, ns he has ceased
the duties ol a Brahmin.
It is also proved therefrom that those
Brahmins and the other classes who do
good works, should bo regarded
as such and those low caste
people who possess good character, habits, and
nature, should be considered as of higher castes; and if the
persons of
higher castes commit sin and deeds of low people, they should be classed
with the low.
;
ON CASTE
FKDA
r * fM fth.w
Hero
Q
It
nu
.11-:
is
the
is
8? 2
B*
ho Yajurvoda
VO SO of the 31^t chtpre- of
lltli
The Brahmin
Ajfi^
*
*MJ*
born from the
God,
-iuh of
<ho
Kshatnya from
his arms, tho V.iishya from his thighs, ind th- SllUtlw from Ins fefet.
lior limbs, or
Just as the moutti can not become thn arms nd
ivraa,
so the tirahmin can not change into tho Ksh
the former.
The meaning of tho verse which you make out,

the phrase u formless and all-pervading supreme spirit
A.
is
"
not correct for,

to be supplied
;
is
from the previous context in intorpreting it. When G-d is formless, he

can not h.ive the month and o her parts of tho body. If he has a mouth
and other organs, he can not bo all -pervading If he is not omnipresent, ho
can not be omnipotent, the civator, upholder, and destroyer of tbe -world,
the ju<ige ot tho good and evil deeds of souls, omniscient spirit, immortal,
or the possess r ot: such other attributes.
Hence, the \vrse means that he
who like tuo mouth in the body of man is rhe best and most prominent
of all in ih creation ..i the all-p TV iding God, is a Brahmin
he who has
mere strength than others, is H Kshatnya for, the Shatpath says thn word
rahn means vigor .nd energy he who travels as if IH virtue of the strength
of his thighs, winch form tuo part ot iho body below the loins and above
the knees, in iiis country or goes to foreign countries su.d trudos there in all
commodities, is a Vaishya and he* who is ignorant and possesses qualities
allied to gnor^nce wnich is like the feet or low parts of the body, is a,
Shudra.* At. another place tlfe Shatpath interprets this verse in the same
;
sense.
Thus, for instance, speaking of the Brahmins, it says that as they are
the chief members of society, they are said to bo born of G>d s month. Such
In ph.in words, just
is the intelligent interpretation of the Yedic
verse.
as the mouth is the best ot all organs, so are t-e Brahmins considered to be
humankind
in virtue of their perfect k owJedgeaud excellent

and nature Since the divine formlessness and im
f t e mouth and other
materiality CHiih>tve no material distinctions
organs of the human body, the production of the Brahmins from God s
mouth is impossible. It is like ihe marriage ,,f tho son of a banen woman.
e mouth and
AUo, if tho Brahmins and other nlassns h,..i bee-n horn of
other organs, their forms would n,ve bcC
like th(jse orjf- n-, as rhe
are i-ep oduued in us
Their boditS
qualities of H in it Ti J
sh
have been round and hollow like thn month, tliose of the
Kshatnyas like the arms, th se i.f tho Vaishyas like the thighs, and i.|ise
o the Snudras like the font.
Bat they are not so. What wiil you sny
it
anybody tells you th^t those might be c .led Brahmins and other c. stes,
who Wnre bom of tue month and otner org.ms but you C;in- o be called
those names, as you are born of woman s womb jusr like all otner people.
Not being bom of Go-.i s mou h, your pride in b-ing callnd the Brahmins
and so forth is vain a-id -ill sham.
Hence, tho irir.erpret ttin you fiut upo
the verse, is absurd, but ours is quite correct
It is also
supported by
wha\ Mann says, X 65.
the best in the
ch ir.cter,
h*bitn,
t>
c<tuse
*-f3>ct.
>uld
"by
If a person born ot a Shudra t.rlow caste f mily po^sessevN the virtues,

habits and tendencies of the Brahmins, Kshatnyas, and VaishyaB, he
CBAPTSB IV
SATTABTH PRAKASH
IBS
mid be classed with thnm ccof-din/ to h 8 merits. In like manner,

* person born ot a Br >imtn, Ksh my^ or Vaishyas famiiy, possesses
thrt merits, h\ru g .n i natui-.- like thosn of * Sliudra, he should nink to the
lev*l of tha Shadow.
the family of the
i^rson coming
Also,
K- ittriyts -ml V-tishy-i* md o s-es -rig the qn tlific tions of the Brahmins
.ui-i 3 ludr-ts, is clisSHd wit-i
rMpn-.tivey according to hi* vir-uea.
In short, the mon and wom-n .if tna tour orders should be classed with
those orders whose qualification they possess.
if
fv>rn
iii-<m
2.
They mean that I. righteous

hi^hnr order, and he shou d
i
-rder f
whic.h he is fit.
t
In the
b? reg
same manner, 2 unri<ht.e vn c n iuct dejrradea a man to a l-wep ordp, and
lwer orders in virtue of
A.S men sink t
he ist ib-* corisidere-l is such.
w
s^-* i accor:iugr
tneir merits or demerits.
n
a\
na
-o
ar^
>a^ness
nnrisfhte
course
Tha^ thes* c*iptur J a ithon ies ô t orove r,h it it is the
whi *h makes persons -itt un th^- n>nl standard of ch iraoter, behaviour,
are ftokarism*
th^
laathartiba.
man of the lownr

be
member of t
condii-ct ox*lts H
ir<ied
r<
the
>r
>
t<>
<nly
and nature, and preserves th-ir pu-ity of race; thtt; is to SMV, there
b^ no ners n likn a Kshatriva, VaUhya r Shudraaraong the Brahmins
also the order- of the KST t-* y i3, Vnishya-* and Shu.iras will maintain
Tnere will be n bastards in any class.
their respective excellence of r ce.
Tnis cours-* will bring n censure or charg oV unfitn^ss to any daks.
Q Who will s *rv* th it -n m an I his wife i^ old aê, whose only son
or daughter is put in a different order ? Th^re is a d oiêr of their family
being extinct, What is to be done in such a case?
will
>
A.
one will Io=i9 the services of

children or hav.- his family
an end for, ho will be given other chil Iran that ar* of his order
in place of his own by the ordor of tho Educational and Ad nmisrr^tive
Councils. Hence ithere will be no disorder.
This classification of nooial
orders according to the dngroe of excellence and aptitude chould be d -termined and established at the age of 16 in tlie c ise of girls and at 25 in that
of boys by a decisive test. Also, their marriages should be in their respect
ive classes, i. e., a Brahmin should mirrv a worn in of the Brahmin order, a
K^hatriya, of theKshatrya, a Vaishya, of the Vaishy*, and a ShudiM, of the
Srmdr*. In this w^y the people will bo able to do their respective duties and
live in love and peace as husband and wife among themselves in society,
DOTIES OP 4 OKDERS.
The following are the characteristics and duties of the four orde-a:
DUTIES OF PEIEBTS.
cjme
N"o
to
h>s
Mnnu
I,
88.
The
six duties of a
Brahmana
are
studying, 2 teaching,
6 receiving alms.
3 sacrificing 4 ministering at sac ifices, 5 giving and

But, receiving gifts s a low work according to Manu.
The fifteen characteristics which must ba possessed and the

Gita.
duties which mast be don* by pars-ins belonging to thn Brahminical ordnr
a-re
l.shami; contentment, nor. even to entertain in the mind the thought of
uoiDg evil, and not to allow desire to run wild iu unrighteous worksj 8. dwna;
DUTWI
DITTIES OF
oi PainTi.
restrain
hv senses of h*rin.r, *o*in
-cms icti MIS

noloying
unrig
to
in continence, MI
be
firm
penance,
in
it
priors*
v>d
virtu.3
I-.
tl
-ira
M;
[()
WARBTOKI.
-ind
h^m
<>t
in
I3f
cowers from indulging
ter
nght~om
dend*; 9
tapa:
kwnp the senses under control to

tht fhi: o-irir.y, s iya Minu, V, 109,
by water, the will is porifie- V.y

knowledge and devotion, nd the
d philaoihy i.e., to keep one s self free
understanding liy wisdom
from the internal vices of like and disl ko and others, & from the external
the exterior of the body is clejmsed
the practice of truth, the vital spirit by
<n
one is certainl purified bv the distinction

thn consoqu -nt adoption .f truth and rejection of
falsehood; 11 fcsfotfi^rforbea ranee, to have a firmfiith in religion af er rising
irnpuri-ies,
of virtu*
in
other
rds,
and vico and
above praise and dispraise, pleasure ?nd p.iin, heat and c Id, hunger and
nd sorrow, & other
sites;
thiist, profit and \o**, honor !nd shame, joy
12 nrjfiva: honesty, to cherish tenderi-ess, humility, simplicity, good n
her sini-ter motives 1$ jnatia: the
tur, and to give up crookedness arci
the
of
the Wd. s ai d other *cripi ure
of
knowledge
study
by
acquisition
with their accessories and supplements, the acquirement of p wer to
tench them, the attainment of discrimination, tle de ern ination of truth,
opp<
know edge f things as tFuy are, that is to know i.nd beheve

an inanimate object to be an irarnmate ibjct, and an animate object
to bo an animate objpc* 14 Vtjfnatia: a special k owledge of iill things from
the right
e eart)i upward to God and. the ri^ht

ppiicntion of that knowledge;
15 Antikta: faith, niver to tuVn the back upon & talk ill of the Veda, God,
salvation, transmigration, re igfion, knowlrdge, good company, the service
of the mother, father, preceptor, and guest.
DUTIES OP WARRIORS.
t
Pae duties & oh-ir icteriati ja of the Ksli>tt ivus arn 1 r.tkshfini: to
protect
thu people witu Justice, i
w.itliO it aty kind of uarriahty, to honor
the
good, to reprehend the wicked, and to support II in every way feasible ;
2 danai tu spend money and other valuable me^ns in
the cause
<?.,
promoting
knowledge and religion and in the service of the deserving 3 ijya : to
offer bUtions to fire & to
perform other sacraments; 4 ndhynyana: to read
the Vedas and other authentic
scriptures, and to keap the health of
the mind and body at all ti^nea
by the conTolment of the senses and
abstinence from the allurements of sensuousne^s; 5
nhourym to hare no fear
in fig
ing Hingle-handcd with hundreds and thousands 6 tejai to be
always dignified or ^bove meamiess, br ve and bold; 7 dhriti: to be patient
A pers-Vnring; 8 dakshna-. to be expert in all the affairs of the king and the
people & in Uw & philosophy; 9 yndhyi: never to skulk away or desert the
m the time of battle, but to bn firm and fearless in it, that ii, to
of
<
rtnk-<
to save his life, and if

fight in such a manner as to make sure of victory
ne-d be, to retire apparently from before the enemy or to use iorae other
tactics to snatch a
from him;
dana: to be
11 Ithvara
<fe
victory
charitable;
Ihtva: to behave towards all with due respects without
any partiality, to
make gifts after discrimination, to redeem mom-st?, and never to break it,
Suc-i aie the eleven duties & esseirials of the
Kshatriyus. M. I, 89 & Gita
Drj iK8 OP MKKCHANTS.
i<)
HO
SATIATE PRAKASH
The
CHAPTER IV
of the Vishya are I pnshu

duties and qual fi
biv^d kine & ot ier c.ude; 2 dana: to perM m me\ &
ot;ier means in promoting th^causeuf knowledge and religion and in
hdi-ing
otners in the sa no cause; 3 ijyct: to make ob.atiorii to fire and observe ntm r
sacraments: 4 aahyiyancti to -tudy
v eata & other seruptuieS; 5 vtinik
liuaeedi to invest money on interest
pitha: to follow all kinds of trade
4, 6, 8, 12 16, or 20 annas per centum, out no: more, and never to
receive intere-.t more than the capital, tnatis, if one rupee be invested, one
should not receive more than 2 rupees for the Amount even in 100 years,
nor should he give more than that and 7 krishi: to till the ground.
DUTIES OF SERVANTS.
Manu,
T tkihi: to
90.
I,
!
end an
*:ti>na
t<ie
M*nu I, 91. The only duty assigned to the Shudra as well as his
that he shou d properly serve the Brahmanns,
distinctive character is
envy, pride and other bad
of the social orders have
prosperity by the enforce
the rights and privileges
of those orders to which they are entitled by their respective merits
and qualifications. For, the upper classes will be afraid lest their
children becoming ignorant and contracting other evils should be classed
with the Shudras, and their descendant/ themselves will be ever on their
guard against their sinking to the level of the Shudras in case of their
not acquiring knowledge and the qualifications of their orders
Also,
the lower classes will be encouraged in aspiring for elevation to the
Kshatriyus and Vaishyas, shunning slander,

habits.
Tli us the characteristics and duties
been succintly de scriued. All people
ment of the rule, that they should be given
e;ij<y
ranks of the upper
classes.
The Brahma ias should be invested with the powers of spreading and
for, being proficient iu knowledge
maintaining educUioi and religion
and religion, they can very w.-ll discharge that duly. The delegation
of the power of government to the Kshatriyas does not result in harm
to the country or produce any of kind disturbance in peace thereof.
The
;
Vaisnyas are the jSropar persons to have the care of the live stock of
the country for, they can
.c&orily accomplish this wo*rk. The Shudra
is assigned the duty of service, because being illiterate and ignorant
he can not do any work requiring intelligence & educational qualifications.
But he can do all works of physical and manual labor
Thus it is the
du y of the king & other civilised persons to enforce the rule of duty
w her by individuals are assorted into classes according to their merits.
8 KINDS OF MARRIAGE.
;
sat>sf
M. lit, 21. T iera fire eiijht kinds of marriage, r/~., 1 Brahma, 2 Daiva,
3 A SM i, 4 ^rj patya, 5 Asur, Gandharva, 7 Uaksh;,sa, and 8 P.tish..Cfm.
Their deficit.! ms -ire: When a youth and a maid, having properly ob>erved
thn rulâ of studentsiiip and acquired auto-dato k"owledure, ure righteous
other s
and well behaved, and ch.cn o to be united in marriage
The Daiva form of m<trricige
their marriage is called the Brt,hraa.
consen
is one in which the bride decked in gay attire is given to the bridegroom
The form of marriage in which
officiating as a priest at a great s%crifice.
something is received from the bridegroom, is called the Arsha. The
mtrriagd of a couole done to promote th* interests of religion is called the
e<,ch
>y
Prajauatya. Wnen the bride and bridegroom marry in consideration of

a gift by either, the marriage is named tho Asura. The reciprocal connec-
FOBM
TIME OF MAEBIAGK
OF MABBIAQK.
141
some can.so with mutual desire, and without

youth and a darnel
called the
J no
marriage,
nuptial rules find proper time, i
seizure of a damsel by t ivo in ilirhf, by surprise or deceipt, is called tho
Kakhsa. Kmvibly embracing a maiden sleeping Hushed with >trong liquor
Of all these
or cthcr intoxicants or mad, is Billed tin; P vishach marriage.
forms of nuptials, the Brahma marriage is best, the Daiva middling, & the
Arsha, Asura and (Jandharva bad, & UIM U..kliHSsi is bus**, and the Paisacha
is vury sinful.
OcMMB*DABLE rui;M or iMAKi IA
to
check
evil, it shoukf bo an established rule, tlrt the bridô
ILonoo,
and bridegroom should not be allowed to meet in secret before marriage
for, the secret meeting of woman and man in prime of youth is fraught
with the danger uf scandal. J5ut when tho time of tho marringe of
youths and damsels approaches, that is to say, when it is a year or six
months to the completion of the term of studentship and of the course of
educational training, the likenesses or photographs of the bt.chelois should
be sent to the schoolmistresses of girls schools, & these of tho maids to the
schoolmasters of boys schools. The couples for marriage being selected,
their biographies from birth upto date shoiild be obtained for comparing
their merits, habits, and tempers.
When their characters harmonise with
each other, the photographs and memoirs of the couples to be matched
should be handed over to the marrying parties with tiie request, that
When
they should inform their masters and mistresses of their intention.
tho iiuirriugOitblrt parties hate come to tho determination to bo united in
Wt dlock, they should b^simultaneousiy sent home from their respective
schools.
If they w.mt to marry before their teachers, thJr marriage
If not, it is better to hold their
should be celebrated there and then.
marriage at the house of tha girl s parents. When the youth and the
maiden are brought together face
face, the teachers or the girl s puivnts
should have them hold conversation or discussion on some subject between
them in the pivsencn of a number of good pc-ple. If they have to ask each
other of some private matter, thev sh .uld nut it down on p.. per before the
assembly and place it in eicM-oth-r s h uid, asking questions, if needed
TlMK OF NUI TIAL CELEBKAT1ON.
When they earnestly desire to rnarry, their elders should make the best
u.rrang -m^nt for th -ir diet, so r.imt th-ir bodies which are emaciated by
f
the rig
the prosecution of study and the rules of
mid austerity
days grow strong and vigorous as tho Digits
studentship, should in a
of
the moon in a forcniglu.
A.fferwanU when the maiden gets her
h^r
aL.ci- tho monies, a canopy over an alt.tr
course
b^th
&
c.tkes
monthly
and obr. ai-ms to fire made of many fragrant and
should be erncre
medicinal drills and cl-ntiod buirer and other substances. Learned men
and women f tn-ir -ic-[ii intan(!0 sh ul bo invited and treated with due
When hn Hay of thn conû-n rnation of marriHgo is iixcd, tho
respect.
nuppial cerem -ny of the cUsping of h^nds should be held t dead .,f night
or ^t 10 p. ni. According to iliw direcriu is of the fijMMcfar 1 LUt.i and on
tue completion of the marri .1.^ rites the h
couple ah>u:d r -t IM to be in
their private chamber.
In soxu il congress tney should follow the iiist.ruc
tions of SL XUO ogy, lie
to fecundate th- oviary with the sem n tt the
wast tho energy developed
woman to attract and retain it. They should
in previous celibacy as far an they can
for, the child bego ten of their
semen and hyrncn or ovi, oo-^sesses the best and most excellent physique.
At the times of the emission of seamen virile into tho uterus, tho man and
woman should both bo motionless, thoii- bodies being straight, uosa to nose,
tion of a
l>y
G;i<
<lh>rv;i
t->
>r
i>w
ip;>y
mm
nor>
SATYABTH PHAKASH
142
CHAPTER IV
and eyes to eyes, with minds filled with great joy

Thej should not move:
the man should relax his body,
the woman should draw up outbreaih nt
the time of recnivin the seed, c utruct the vagina to draw up the someu to
retain it in the wornb. Af-erwnrds b ih should take a, bath in pur water. A
leirued woman comes to know tier pr gut.ncy at the end ot cohabitation;
bat the n-n occur ence of ineê- at the end of a nionih indicates it to all.
CONDUCT IN hEuNAKCY.
a louid
After bath they bot
satisfactorily drink niilk in which
ginger, saffron, myrrh or aHiguidn^ -cardamom, and salam tnisri are
a d cooled for the occasion, aud then g u to sleep on
mixed by b
method should bo followed whenever co/icei tion
separate beds.
m desirable. When tne n n-rejurr^nce of the menses after a month
i -tdicato* t.ne ^xisieuce of
preg.i.-uioy, did man and wife should thence
forward refrain troiu s xu .1 indulgence for the period of a year;
b-otar on\,d, and t IH n^xc caild will also be as good aa
tor, it i/iVcH
the first.
The neglect of tnis advice wastes energy and tends to lessen
tne rer a -it tu^r life, îvi i^ ris^ 10 many kinds of diseases to boot.
Bar, t i0y sho-i ii 1 ve in prf*ct IOVH, an 1 tueir talk arid affairs should
alw* H (jr*)iciit3 cud spirit of mutu.il concord and abiding friendship.
The in -n sh mid iceep ins s -m n fro a run in^ to waste, and the woman
shouid
Liie foei-ui from
Their diet and
uny kiitJ of injur\
dre^s suout
b^ uus inul.ti.g and un^xcitin^ so that the man mny
not loê his uu. -o
u u.ccumil oinissioilp and the wonicin s period of
b-^ f vourdole r,o the
thfc unborn child, attain
gestitiu uny
body
i
>ilmg
r<us
>r
>tct
>d
>f
ing excellent oonstitu ion, buauty, hetl h, viôr and valor, and may
result in safe delivery ac tn^
ond of 10
nths from conception.
Speoi d c-ire sho ild oe tiken of the toecus from the 4t-u monta of
8th montn.
prega-iaoy, and sti I furiher ciro is iequire<i from t.
FOOD
IN
PKEGNANCY.
w)m m
shouli in no case ust such things in her dietary

as are pur^ vriv", uaoleotrenous, ir.toxicative, injurious to the soundness
of budv.
On tê cuiitrasy, she sh ouid take food
of thn i. it, Meet ^n i
pr^gn^nt
vigt>r
and
of cianfi^cl butter, milk, nice rice, wheat, fruit, legume,

llauon*! precautions should
pulse, paas.3, tu i othar tarin <ceous edibles,
ba taken Against disagreeable local and climatic circumstances.
dfitifc ra tl
BlKTB RlTKS.
Tô c^remo
ii il
;
rites are to
b-^
performed aocordiug to the directions of
certainty of
code, n irna y, (I) the *acr>vfjont of th
the
in the 4tli month, an.i (2) thai
t -e Punsw-i -i--i,
called
pregnancy,
in t le 8th mo itli. After Libur & delivery & dur
tun
foetus
of
develOpfnent
ing confinement very great c tre shou d be tak^n of tne health of the mother
aud Che new born b*oe. Bifjre hirtu tae decoction of ginger or tho
shunthipik or fioiibhayyi shiuitliipak should
gre^t ppe;ja.r itioa of îng^r
be ready. Aftrr delivery ;*nd one riddinoe if afterbirth tne mother & the
child should be battled in fr*grant ceji.i water wanned beforohaiul. TuCii
the s avert* QCO of the umolicai cord snou d bo mido by moans of a
It should
soft thread tied at 4 finders from tlie root, of the navel.
be so tied that not a single drop of th- bio
may ba lost. Then the
room of delivery should bd cioanî and the oblations of fragrant and
and nutrients made to fire within
clarified butter
medicinal
the
retuji.istio
"f
>d
dru^s,
After the offerings tlie father of: the child should whisper in its
Ved osi thy name is Veda, and writing the syllable A urn (God s
ear
name) with a golden stylus and tho mixture of clarified butter and pure
doors.
:
MUTDAL Love.
TREAT-HINT op
WOMIN.
148
tongue, allow it to lick these medicines. Then the child should

the oaro of the mother. If she likes, she may suckle the
baby. If there be no sufficient secretion of milk in her brenst, a wet
nurse may be employed after a cartful exainiiiat on of her hea.th. Iho
mother and the child should bo removed 10 anothei compartment of ihe
house or a well ventilated place in pure air, wuere offerings of odorified
butler to fire should be made morning and evening. Fur 6 days tho
child should suck tho milk of it* mother s brot.sr, and the mother
should Uke the best food possible of many kinds agreeable to the state
of her he ..ith, and gof. ti O vagina, nealed and the womb contracted to
On the 6th day after parturition, the wou-an
their original state.
should co.no out of confLaetteni and engage a wet nurse to suckle the bab}
Sue should be given good food and drink to take, ana she should sacklu
and nourish the child. But the mother should by ,11 hi r m. uns keep
No kind of impropriety ana irregularity
the eye upon tho child.
should be permitted in the bringing up ot t.-.e child, To piereut the
secretion of milk, some medicinal application shoulu be mad^ on the uippi. s
Sue should regulate uer
efface its purpose witnout any harm.
which
Henceforward the bi.cn nients
diet with regard to this object in view.
rites
should be performed
of christening or nomination and other
according to th instructions Lnd ^clown in the rii ual c-de, called ti.e
Sanscar Vidhi, at their proper time. When the woman again gets her
mouthy course, the same course of lacranientul observances and medic.. 1
methods should be adopted in^conneciion with conception uiid parturition.
honey on
be
its
to
left
my
householder is like a bachelor who approaches his wife

the reason of women, and is oatisfie-1 with nor alone, avoiding conjugal
intercourse on forbidden nights
Mum, III 50.
MUTUAL L A*E.
Ail blessings and fortune dwell permanently in that family where
we-1 contented with his wife and a woman with her husband.
Wretchedness and indigence establish themselves where strife exists be
man
is
tween a
man and
his wife.
Manu,
III, 60.
i
*nmi^r: 5^:
osi*!
When
a woman does not lov her husband, nor does she exhilnrat
him, he feels no desire for co-ijngal embrace from want of hilarity. Ib. 61
j.he
iid
Since the happiness of a family depends upon the satisfaction o 8

mistress of the IMUS?, her dissatisfaction is tho source of unhappines^
trouble to
all
concerned.
Manu, III, 62.

TREATMENT OF WOMEN.
W;men should bo honored and adorned with apparel and jewels

by their fathers, brothers, husbands, and the brothers of their husbands,
if
they seek abundant prosperity. Manu, III, 55.
CHAPTEE IV
SATYAETH PKAKASH.
144
Being endued with lenrning, the men of the house where women are
But the religious
honor* d, are c vlled g ds and live in h ppiness at home.
Ib. 56
acr.s uf the family wlioic womea ure
honored, become fruitless.
n<>t
*mn q
That family soo goes to iMck and ruin where women are sad and
Tnat tamils enjoys perpetual prosperity where wo me a are
miserable,
filled with joy, al-crity and deligut.
Manu, III, 57i
ib. 50. Therefore,
men
desirous of wealth should ever honor
women &
them witn jewels, garments, viands and other requisites on the

It should always be borne
occasions of festivals and jubilees
in mind
A so whenever they have occasion to
that fh word puja me ms honour.
meet or to part With whether in day or at night, they should bid
uamastc;
v to tucli ot ler
salutation to tliea
with affection and cordiality.
supply
"
*Si qisai HT^T *z**igg ^âr ^R^rrtq^tsT

îgaiwsTii
M. V. 150. A womH.il should be very cheerful in temper, dexterous in
the management of the house, tîke threat care of all things of the house
hold, oe not too liberal in expenses and keeping the house clean and in
order, i. e observe propriety in expenditure, and coo c all articles of food
i
and nice as to serve th* pur nose of medicines in keeping the

mind and body i mm a no to disease. Sh s\ould keep a prouer- account
of all disbursements and inf nn ner
d ard oth r persons of them.
She should exact sufticie-it work froui d
and nvniials, and suffer
n,o work of the house to b
spoiled.
so ,jure
hnsb>i
>!nesr,ics
f%a^^t^9Tfaîfl^ ^T^3^fafi^
kinds of gems, knowledge, truth, purity, gentle
of
nd indusiries, should be selected from
rts*
Manu, II, 240.
countries andaiations
Good
worn- n,
speech, and
all
all
all
torts
ETERNAL KULB or Sra^KiNG TKUTH.

fas
qpi^r
^g^^cgwfpg
I
primeval rue always to speak the pleasing truth beneficial to

M monocular onetl)G unpleasant truth, such as to
but
never
others,
to please others. 2. Always spp*k well, that
eyed. Never seak fal.êhoo-i
all. Dry or g-oundless enmity & altercation
in b-neficinl
is, use exoros^r
with anybody should never be main taint d. What is beneficial to others,
be told out, Manu, IV, 138, 139.
though disagreeable to them, should
1.
It is a
G->11
tr>
Vidur
Niti,
Udyoga
Parva
Uhritrashtra, there are many flatterers in the world

but he is rare wh
the agreeable to pleae others
who always
speaks or
hears what appears to bo disagreeable to hear and yet benpficiI in
effect. Tor, it is prooer i or cr.od peoole to point others defects in their
f ^ce
to listen quietly to their uwu dj^cts, and always to extol the
Tt is the habit of the wicked to
virtues of others in their absence
talk of hia virtues in the face of a man and to exposo his vices in las
;
145
FIVE GREAT DUTII*
PRAISE AND DISPRAISE
virtues so long
back. A man can never get rid of his vices and acquire
should never
One
othersto
Ins
tell
not
short-comings
as he does
rai ^ and dispraise are thus defined
defame or tiklk ill of
anybody.
*rr[ftq*f
the virtues of others as vices, r.nd vice versa.
Dispraise is to represent
In plain
as virtues and vices as vices.
virtues
out
to
is
Praise
point
detraction or dispraise, and the
is
ol
falsehood
the
words,
speaking
Called
of truth i- c.ilied praise or eulogy.
s peaking
l^ff iRT^ruprtrT^^
& expound the Veda and philosophy,

and welfare. Both women
wealth,
improve
rtna men should daily ponder over theln and teach what th ey hnve studied
? stock of
knowledge
during their i.ndemical career. 2 For, a person
his fondness for it increases 89 far as he properly learns
and
improves
thar kind of litepature,
the system
Manu, IV, 91, 20.
1.
Persons should always read

the
which soon
intellect,
>f
FIVE GREAT DUTIES OR SACRAMENTS.

i*
2
3
qnw%*iTOflîtf4T9|WOTftfcift^
Two sr.craments have been mentioned in describing the first order

or studentship, namely, 1. Rixlii Yaj/ia.
the reading and teaching of the
la and other scriptures, meditation and prayer, and the practice of
2. Dera
the company of sages, their
introspection or Yoga
Yajtia
service, purity, acquirement of angelic and holy qualities, charity, the pur
suit of knowledge.
These two duties should be done morning and evening.
;
?z^qfa% T ^far: KTCTWRT.

II
The drugs offered to fire at evening to purify the air, prov beneficial
upto the next morning. Those offered in the morning to fire prove beneficic
by purifying the air upto evening. Atharva, K, 19, An. 7, M. 3, 4,
1
126
man
Brahmana,
Pr. 4,
Kb. 5
1 Duty to
sages, to nature, to animals, to guests, & to parents, let a
constant ly do to the best of his power.
Manu, IV, 21,
2 Teaching and studying tl-.e Veda is the

duty to the sages, supplying
food and water to them, the duty to
parents; oblations to fire, the duty to
nature: giving rice or other food to
living creatures, the duty to animals;
receiving guests with honor, the duty to guests.
70.
Manu,
II,
him honor the sages by studying the Veda;

purify
andjwatep
by oblations to fire oiVnined by law; honor the parents by pious service ;
guests by supplying them with food and animals by gifts to all animated
3 Let
>ir
creatures,
Manu,
III, 81
T.
SATYAFTH
146
CHAPTER IT
PBAKA^H.
Therefore meditation on God and oblations to fire must be done at the

union of day and night, that is, the time of sunrise and sunset,
*rfrofogg:î*toT^f q^jcrfirmi H^swff ^rw.ww^ff umi?^: u

He who does not do these two religious duties either in the morning
i
or at evening, should be precluded by good people from all the observ

ances of the twice-born classes, that is, he should be regarded as a low
caste or Shudra.
Manu, II, 103.
should
meditation be tiot done thrice a day ?
Q.
Why
The union of ligfht
A, There is no chronical union at three time*.
and darkness takes place twice only at morning and evening. Why
should he who disregarding this fact belioves in the 3rd union at mid-day,
not do his meditation and prayer at mid-night? Why should he who
prays at mid -night, not pray at every prahar, ghari, pain and kshana J
when there is as much union of time as at mid -day ? If a man wishea
to do so, it can not be done.
Also, there is no authority of any authentic
at
for
Therefore it is proper to do meditation
mid-day.
praying
scripture
and fire sacrifice twice a day only, aa,, at morning and evening but not
on the third timo. The threq divisions of time are made with reference to
present, past and future, but not with reference to worship.
DUTIES TO PARENTS.
3. The third sacrament is the Pitri^Yajna, which consists in serving the
;
learned, sages, students, teachers, father, mother, and other

elderly
This duty ,of elders
scholars, and eminent spiritualists or clairvoyants.
service is of two kinds, namely, 1. Shraddhn ajid 2 Tarpana, food offer
ing and water offering.
The Shraddha
is
derived from sfomf, which
^raw ûifa HUT foram
m ^ri
is
another name for truth,
*IUT *m
T,
fa*tf
aw*
The
The
disposition for the acceptance of truth is called the ShtaddhA.

action performed with this disposition is named the Shraddhn,
The Tarpana.. is derived in Sanscrit as,
that is, whatever is done to satisfy the living parents and other superiors
or doing whatever pleases them, is called the Tnrpnna. But these services
are done for the living, and not for the dead.
SERVICE OF SEERS.
The Shatapatha says, Vidivanso hi devah, that those who aro learned,
are called gods or devas.
Those who know the four Vedas with their
and
accessory
supplementary studies, are called Brahma. They are also
called gods, who are a iittlo inferior to them.
Thus, dcva means the
learned.
Their learned wives equal to them are called Brahmani and
favis or goddesses.
Their worthy sons and disciples as well as their
virtuous attendants and servants are also classed with them. The service
of all these persons is called the Shraddha and
Tnrpima
*
Let the learned men, railed Brahmas. b^ satisfied

Let their wires be gatiafied
their ohildren be satisfied
Let their attendants be satisfied
t For Brahma put Marie hi, and translate the 4 sentences as the above.
- 4 minutes. Pala hours, OhRrhi
4
$Pr*har
Kahfuin
30 kaU or
!
~3
4"
let
H7
SEKVICE OP SAWS,
OP ELDERS
SEBVICB OF SAQES.
I
IT^TOra
it^m/i*srmsw*ns
The
11
(p.
146)
sages consists in honoring and

affording sutisfat-ricn to tho tj.ichyivj who are as learned an Marichi, the
great grandson of Brahma, to their wives who being learned like them
impart knowledge to girl*, to their sons and pupils equal to them in
holiness of character, and to their servants virtuous like themselves.
SERVICE OF KLDERS.
Tarp^na or service
Ki*hi
of
2
i
4 qtour:
6 tnsgaTfarfT^naprTTH
nfamviv"
i
^nfaT: fcm*^risnm
10
nfcmmwgraT
11
atqqrfa
wr T^
fwm
l^
rfw TW^HT qrf^r
?r^r^rr: ^rsr
y fa^ ^SI^H: ftrwraaifiT
Wlrf?
fa^^cg^mi
ÎT:
15
frwrf^r^Hf^HTfi?
17
9
i
The persons versed

called the
in
divine
Somasad, which word
is
knowledge and natural science are

thus derived
Those who know the science of heat, electricity and other natural
objects, are called the Agnishwat.
t^fshfft
ftsn izitaT 3 trfiramf:
Those who aivendued with tho best knowledge and engaged in pros
perous business, are called the Vtirhishad.
3
Those who are the protectors of wealth, who are free from disease by
drinking the juice of great medicines, and who protect the fortune of
others and cure others of diseases by the administration of medicines,
tire denominated the
Somapa.
3 trtam:
9tad$!ftwftui 9T mfar ftrrfir
whose food excludes intoxicants and products of slaughter or
substances derived from the destruction of life, are called the
Havirbhuj.
i
Tl.oê
titan far
& ff
9i:
Those who are the protectors of the things worth knowing, and v\ho use
and the like dairy products, are called the Ajyapa __
clarified bntter, milk,
*rni trig urn ^T v\*ii

Those whose best time is made happy by
ir
the practice
of virtue,
ar
called the Sukalin.
7
Those who are judge*, punishing the wicked and protecting the
good
are called tho
Yum js,
SATYARTH PKAKASH,
148
<rgT*t
g^fcr
fa?z^fVcr
CHAPTER
gm ^nnsfan:
IV
He who
begets children and supplies them with food and raiment*

honorably protecting them, is called the Pifca: father.
He who is the father of father, is called the Pita maha: grandfather.
& the father of grandfather is called the Prapita maha: great grandfather,
9 s: mfrT
* fom
10 -
fa
g:ftm farrw^: ftram**r famafam**:
She who gives children food anc^ drink & honorably brings them up, is
called the Mata: mother. She who is the mother of the father, is called the
Pita mahi & the mother of grand-mother is called the Prapitu mahi.
15, 16, 17, In fine, the Shraddha as well as the Tarpana is the affectionate
service of the relatives of one s wife & sister, of the members of the same
stock & all other good & elderly pgoplo with great zeal & devotion by sup
plying them with the best food, dress, beautiful conveyances and other
so as to meet their entire satisfaction
requisites in the best manner possible
or by doing them such kind acts as to gratify their mind and contribute
DULY TO NATURE,
to the health of their body.
4. The fourth duty is the Vaishvta Deva Yajna. The food being ready,
a portion of viands made of clarified Dutter and sugar should be taken out,
leaving out such as is sour, salt, and alkab ne, and separating tymrtof fire,
it should be offered into it, as is ordained Dy Manu, III, 84,
fairer *zii
fa>?nwit
^ faf^r^
nuit
ff*m^^
the fire of the hearth of what

person should make an oblation to
prepared in the kitchen for the purpose of food to improve the
with the following Vedic verses as the law ordains:
physical environments
ever
is
tftera
wf
*ift*t*uwit
n
1
offering should be made into a blazing fire with the recitation

of each verse, then a modicum of food should ba placed either in a dish, on
the ground, or on a leaf in the east and other quarters taken in order from
the southern direction, repeating the following Vedic verses with each lot:
An
II
These lots of food may be used in feeding a guest if there be any, or

they may be offered to the fire. Then a portion of salted & seasoned food,
that is, the soup of legume, boiled rice, looked vegetables, bread and other
victuals, should be divided into 6 parts and placed on the ground
Saya
:
Manu,
III,
92,ti
149
HOSPITALITY.
MORAL
Having thus placed the shares
of living creatures after
pronouncing
he should givo them away to nome miserable, liungry person or dogs, crows
and othor animals, lit re the \Vurd namah means food, that is, food should
be given to dogs, simu-rs, low castes, consumptives, elephantine patients,
crows, worms, ants and other lower animals. Such is the ordinance of
Manu s Code with regard to feuding the lower creatures. The object of
oblation to fire is to purify the air o the kitchen and to expiate the sin
incurred in being an unconscious means of the destruction of invisible
animals.
DUTY
TO GUESTS.
sacrament is the duty of hospitality. A guest or atlthi,

as called in Sanscrit, is one the date or iitlii of whose arrival is not known.
Now, it is the duty of a layman to ontert-iin a guest who comes unawares to
his house, is righteous, is a preacher erf truth, goes everywhere to do good
to the people, is perfectly learned and eminently clairvoyant, belongs to the
holy or fourth order, and has ivnoiuiceel the world, first by giving him three
kinds of water, pmlyu to wash his feet, aryha to bathe, and achatiianiya to
sip, then by giving him a seat with all the honor due to his rank, and lastly
by serving him with food, drink a*id other delicious things with sincere
Then he should listen while in his company to
love and benevolence.
his teachings of spiritual and secular knowledge, favorable to the attain
and salvation. He should mould his character
ment of virtue, wealth,
desire
and conduct according to his teaching of truth. On similar occasions,
laymen, kings and others are entitled to the honor as shown to aguest,
HYPOCRITES.
5.
The
fifth
Manu, IV.
30,
But he should not honor even with his conversation

as oppugn the
Holy Writ (Veda)* and act contrary to the precept of the Veda such as
do forbidden acts tainted with falsehood and craft like the cat, which
crouching concealed and motionless to watch the egress of a mouse and
similar animals, springs on them to kill and devour them
such as are
su<!h
stubborn, bigoted, conceited, ignorant, yet not willing to receive a lesson

from others
such as are sophists, vain talkers like the present day
vedantis or monists who grabble, u We are the Supreme Being, and the
world is illusion
the Veda and other scriptures and God are also
such as are repacious like the
the
and
like gabblers
imaginary,"
cormorant, which stands on one leg, absorbed, as it were, in meditation,
but darts of a sudden on a, fish to kill to gratify itself, a. selfish conduct
which is shared by the modern friars [miragis], ascetics (khakis) and
other bigots, perverts, and opposers of the Veda. For, being honored,
Themselves doing
they multiply and lead the people to unrighteousness.
degenerative works, they immerse their companion disciples into the ocean
;
MORAL.
The good of these aforesaid five duties is that the performance of
the Brahma,
Yajna or duty to God promotes knowledge, morality, right
eousness, civilisation and other blessings; the performance of the Agnihotra:
fire oblation effects the
purification of the air, rain, and water, and helps the
of ignorance.
supply of rain to shower blessings on the world.
In other words, breath-
CHAPTER IV
SAfYARTH PflAKASH,
150
ing in pure
air,
pure living, pure food and pure drink promote health,

which facilitate the satisfactory attainment of virtue,
intellect, vigor, valor,
wealth, desire and salvation. It is called the Deva Yajna or duty to inani
mate creat on, inasmuch as it purifies the air and other natural objects,
Of the duty to elders, or pitri yajna, it is plain that when a man
serves the mother, father, sages, aaints and geniuses, he will improve his
knowledge, which will enable him to distinguish between truth and
falsehood, and thereby obtain peace by the acceptance of truth and
rejection of untruth. Another reasoq, for it* performance is gratitude, that
proper to repay the service the father and mother do to the
is, it is
children in their minority and the teacher to his pupils in their training.
The utility of the Vali Vaishwa Deva yajna or duty to the animate
:
creation has been mentioned before.

There can be no progress in the country so long as there are no
Their tours in all the countries to preach
itinerant missionaries (atithis).
the truth check the growth of imposture and afford facility to lay
true knowledge at home. Also, their mission
people everywhere to receive
maintains the stability of one religion among all the people of the world.
Without the help of these holy men the doubts of peoplo in different
matters can not be removed, and without the removal of doubts there
can be no firm faith in religion. Where is joy without faith ?
E\RLY KISINQ.
ari
person should
get
in
up
the
fourth Watch of the night or when
daybreak, answer the call of nature, perform

and
of
think
ablution,
righteous means of living as well as the
religion
the
of
diseases
of
the
body, meditate on the Supremo Spirit, and
diagnosis
never do an unrighteous act. Maim, IV. 29.
RETRIBUTIVE JUSTICE.
4 gharhis of the night
it is
to
but itjdoes not pro

For, iniquity committed nover becomes fruitless
Therefore the ignorant do not fear to commit
fruit when it is done.
sin.
But ba sure that unrighteousness goes on cutting the roots of your
Ib. 172. Its order of working ruin is, Ib. 174,
happiness, little by little.
;
duce
An
the bounds of righteousness, at

iniquitous persoa, trangressing
first grows rich (like a tank, the water of which bursting its sides spreads
other people of their property through falsehood, de
all around) by
robbing
that
is, the refutation of the Vedas
protecting virtue,
ception, imposition,
then
he
other
food, drink,
and
riches,
wealth,
gets
treachery
iniquities
;
raiment, ornaments, carriages, position, honor, influence, nay, he van

but at last he soon perishes in conse
quishes his foes by injustice
tree
whose roots are cut away,
the
like
of
his
quence
iniquities
PRACTICE OF TRUTH.
:
*tt%
isnwsnr
ftrei*
Manu, IV. 175. Let a learned man, practising the true religion
from an alloy of parti
taught by the Vedas, in which one has to be free
which is justice in
and
to
and
to
truth
untruth,
reject
ality
accept
his pupils with
teach
substance, and living by honest and lawful means,
propriety and justice,
PEACE WITH 13 PERSONS.
3 EVIL MEN.
151
PEACE WITH 13 PERSONS.
Maou,iV,179, 180. Lot none dispute, quarrel, or wrangle with the
sacri-
with tho preceptor or teacher of the best behaviour, with

tho intitructor, with the maternal uncle, with the
guest or one whose date
of arrival and
departure are unknown, with the dependants, with a child,
with tho aged, with the sick, with jiho physician or scholar of the
Ayur
Veda, with the kinsmen or clansmen, with the father-in-law and other
relatives, with tho friend, with the mother, with the father, with the
sister,
with tho brother, with the wife, with the daughter, and with the servants.
3 EVIL MEN.
ticer or minister,
Mann, IV. 190. The 3 kinds of pel-sons sink into the sea of sorrow
through their wickod deeds like i boat of stone put to sea, viz., (I) those
who are devoid of chastity, veracity ;uul o^her acts of devotion, (2) those
who are not educated, (3) those who are the great receivers of gifts from
others in the
name
Not only they sink
of religion.
but they plunge tho donors
nloifg
into the sea
of sorrow,
with themselves.
<*
-The donation
\\
of
wealth honestly acquired to the aforesaid three kinds

of persons ruins the donor in his lifetime and the receiver in the next
world,
Manu, IV 193. It! there are such people, what are they like ?
wi&*
Maiiu, IV
*
As
flm
wwswT
*twnn
who
wishes to pass over deep water in a boat of

he,
stone, sinks to the bottom, so those two ignorant men, the giver and the
receive r, both go down to the region of torment.
194.
MARKS OF HYPOCRITES.
traAfCtqVJi^l^
Manu, IV, 19,3. That peson should bo regarded as a rogue and base
fellow like a cat, who does no righteous act, but cheats people"in the name
of religion, who is ever covetous, who is a cheat, who boasts of his great
ness before the lay people, who is a murderer of animals &
misanthrope,
who keeps both good and

Ib. 190 .
evil
company.
That person should be thought as low like a bittern, who
demure to get fame who is ready to revenge in death on him who

has caused him u, loss of a farthing who is shrewd enough to servo his
own purpose whether by fraud, iniquity, or by teachery whenever gives up
his bigotry though on the wrong side; and who affects civility, contentment,
and piety in outward conduct. Such persons as show the above mentioned
marks, are declared as hypocrites. They should never be trusted or
looks
treated with kindliest-.
NECESSITY or ACQUIRING VIRTUE.
CHAPTER IV.
SATTARTH PRAKASH.
152
Men and women
should gradually develop their
the happiness of the next world or post existence

no creature, as a white ant by degrees builds its nest.
1
fTT
righteousness for
Manu.VLV, 238.
W,
^ W?T,lT3^3
to
by giving pain
11
neither the mother, father, ;son,

For, in his passage to the next world
kinsmen can help him: but righteousness alone is his companion
Ib. 239.
friend & help-mate therein.
wife, nor
See, the soul is born single & single suffers the pain of death. Single she
oats the fruit of virtue which is joy & of vice which is afflication. Ib. 240.
1
wqiqift^S^g^^fl^Tw:
ritantt
ftn^^ 3\w ?iiiNftwa
11
mind that one member of a family brings in a,

It should be borne
a,
and
the whole family consumes it.
The, per
sin,
thing by committing
crime
suffers
the
alone
of
^he evil consequences, but not the
petrator
consumers. Mahabharat, Prajagar, Ch. 32.
in
When
man
dies, his relatives leave his corpse on the^ground like a

turn the back upon him to go home. No one goes with him
but virtue alone accompanies him to th e next world. Manu, IV, 241,
lump
of earth
&
fe
s*nN;an^r<Rf
man
should slowly anck-steadily

righteousness day by day to help him in present life and
in after-life in the next world
for, it is by the help
that a man can cross the main of misery, otherwise verv
Ib. 242, Therefore u
Ib. 243. Also a
man with whom
religion
is
^^nca
lay his treasure of

to secure felicity
of
righteousness
hard to pass over.
of chief importance, arid
who
saved from doing sins in future by the practice of virtue, soon

by virtue of his righteousness obtains God whose form is light and whose
body is the sky, so to speak.
is
So the person who is ever persevering, tender-hearted, of subdued

of murderous,
senses, shunning the
society
cruel, and iniquitous
fellows, and who is righteous, obtains ease by conquering the self and by
making a gift of knowledge and other blessings to others. Ib, 246,
3T^nfagm:^T^^
But
who
all
it
should be borne in mind that he commits theft and
tells lies or
matters,
accomplishes
which
all
all
suppresses the speech of truth, which ascertains

is their common
Ib. 256.
business.
root,
and
other sins,
decides
&
which carries on
and
Therefore one should give up falsehood

Ib. 156.
to attain full age by observing the vow of chastity
and other vices?

and by subduing
the senses, and practise virtue, which gives him the best children and
undecaying treasure. A person should behave like the man who
practises virtue and eschews evil practices in his life.
try
For a wickod inau sinks
lb. 157. Hence,

1
in
contempt among good people
to
&
is
[?r
99
LEASUUE AND PAIN.
SOT:
net depends on another inan that act let him carefully

but whatever depends oa himself, to that lot him studiously attend.
Ib.159.
shun
the world,
continually afflicted with disease,

a man should so try as to follow the rule
a largo portion of misery,
gets
is short-lived.
153
PLEASQBE AND PAIN.
MASTERS AND MISTRESSES.
CJ^clSJ
Whatever
&\lg H9J3Tc?T3f3J
lb. 160. For, all that
^5^W
tJfffij^TT^HWlt T
^l^
rf
depends on anotheF, gives pain
^J^ÎflV.
and all that
a few words to
II
depends on himself, gives pleasure let him know this in

be the definition of pleasure and pain.
HUSBAND AND WIFE.
But whatever depends on another, should be done in tho state of depend
ence; as, for example, the work of man & wife in a household depends on
each other. They should act to mutual satisfaction in perfect harmony, the.
man pleasing his wife, and vice versa. They should neither quarrel, nor
break the marriage vow. The woman should do the domestic duties in
obedience to her husband, The work outside should belong to the
should prevent each other from
-C ne y
province of the man s duties.
This should be the rule with man and wife,
falling into bad habits.
"When tUe
marriage is perfoi^ned, man and wife are, as it were, sold
to each other
that is whatever is in their body troni head to foot,
whether gestures, blandishments or energy and the like physical por
tions, belongs to them in common.
They should never do any act without
each other s approval. Tho most heart-rendiijg acts of all are adultery,
whoring, prostitution and similar sins. Not even the remotest thought of
these sins should ever be entertained in the mind. A man should alwaya
bo content witli his wife, and a woman with her husband.
DOTIES OF BRAHMINS IN TEMI OKAL LIFL*,
If they are JBrahmin, the man should teach boys, & his educated wife,
They should inako their pupils learned and well-informed by their
girls.
advice and lectures. A woman Hhould be respected like an angel by
her husband, and a man should be treated similarly by his wife. As long
as they are under training iu a Gurukul or school, they should regard
their teachers as their father and mother.
The teachers should also treat
;
their pupils as their
own
children.
QUALIFICATIONS OF MASTERS AND MISTRESSES.

All these 6 versos are quoted from tho Vidur Prajagar of the
Ptirva of the Mahabharat,^ chapter 82d. They mean:
tftTgT ^m9raFrT H tljfef{3^1<? U

who has a knowledge of self; who is engaged
never useless and indolent; who is
is, who is
l^r^^RHRT^f^fh^rr^RfHcSTfU
Pundit or wise man
is
Udyoga
ono
in a right undertaking, that

indifferent to pleasure and pain,
profit and loss, praise and dispraise,

and
is
who
ever
firm in tho practice of virtue; and
respect
disrespect
whose mind is not tempted by good-looking things attractive to the senses.
2
T^S
*Irf<fff%rl^ra^flH
;
f^^QSJ^Tftfaf^rUfa
^Rlf^f^T. ^fp*T*T
man to do all righteous works, to
cease to do evil, not to detract from
God, Veda, the practice of truth, 6
to have a firm faith in God and
religion,
It is the
imperative duty of
a wise
SATYABTH PRIKASH.
154
CHIPTXB IV.
3 faq fwnffifa?:
ni?wr\ V,V3^!* wir, anwi asm qfosKTO H

The first sign of a wise man s great knowledge is that
he
is
able
to
difficult subject qaickly ; that he has studiel, hoard the ex

and
thought of the criptures for a long time ; that ho dovotea
planation of,
wh it he knows to the ban fit of others ; that he does not do any work for
understand a
own
and that he doe* not give his advice in others

interest alone
without request and without the knowledge of proper time. A wise
and teamed man is one who never wishes to have an unlawful gain, who is
not sorry for the loss of a thing, and who is not distressed or dejected in
the time of trouble.
his
affairs
4marc^!TfaarT^r^2 ^^Fâftfag^
A wise man is one who is very expert
and
in interrogation,
who
wonderfully, and who is

codes without hesitation,
in all
systems of knowledge
able to expound the subjects of the scriptures

ablo to explain the trne meannigs of logic and law
is
5
That man shoald be called a pandit or wise man, whose understand
in parfect accord with the right sense of the
ing
scriptures, whose
experienca is in harmony with the dictates of reason, and who never
Bophisticate.i the manners and customs of the best righteous persons, called
the Aryas (noble) in Sanscrit.
is
Wherever there are such people, both men and women, to teach, the
advancement of knowledge, religion, and morality knows no bound and it
contributes to the perpetual enjoyment of life throughout the country.
MARKS OF ONFIT AND FOOLISH PERSONS.
;
nwt
2 %r*i!?*: uftsrfH
s? nnsrS ^fta^si fas^faf?r^5^m*TTw;H
These verses are also taken from the Vidur Prajagar (the vigil of St.
1 Wise men
Vidur), Udyoga Prava, Mahabharat, chap. 32 d. They mean
call him a fool, who has neither read nor heard the expounding of any book
or scrip cure, who is very proud, who, though poor, makes high resolves,
and who, without putting his hand to any work, wishes to come by the
2 He is a fool and is regarded as a vulgar
treasures of wealth.
among
people, who enters an assembly or a house of persons without permission
or invitation, wishes to take it high seat, talks much in an assembly with
out anybody s request, and believes in an incredible object or person.
i
The country where there are such persons working as teachers and
preachers, preceptors and nobles, is aoon enveloped in the darkness of ignor
ance, and is afflicted with the horrors of
unrighteousness, barbarism,
strife, enmity, split and faction, whose increase accentuate the torment
of misery.
QUALITIES OF STDDENTS.
These verses are also taken from the Vidurprajagar, ch. 39. They
mean: The 7 defects of students are indolence, intoxication, worldliness or
attachment to the worldly objects, fickleaess, talkativeness or telling and
HUSBAND AND WIVK
FAULTS
FITNESS FOR KNOWLEDGE.
155
or laxity in study,
pride, and
listening to idle tales, restiveness
ness. Such students are never successful in thoir acquisition of
selfish-
knowledge.
sjirfesxt
tff^ra n
of
desirous
a
can
How
enjoying pleasures, get the blessing of
person,
is ease for the person devoted to the
Where
acquisition of
knowledge?
knowledge ? Therefore a lover of pleasures should give up the idea of
and the student should banish from his mind the
acquiring knowledge,
senses.
There is no other way to acquire
of
the
pleasures of the
thought
FITNESS roi; ACQUIHING KNOWLEDGE.
knowledge.
They alone are true bachelors and become learned, who ever maintain
their righteous conduct, exercise control over the senses, and have never
Therefore masters and mistresses should
lost their manhood or semen.
should take such measures as to n-ake
Masters
have eminent qualities.
their pupils habituated to veracity, modesty, self-respect, the practice of
the senses, humility, and other good qualities ;
truth, civility, cjutrol over
to
them
and to help
develop their physical and spiritual powers to their
best and become proficient scholars in all the Vedas and other scriptures.
in preventing their pupils from drift
They should ever exert themselveS
habits and in instructing them with zeal and concientiousness.
to
ing
tyid
Students should be evSr self-subdued, composed, well disposed to

wards their teachers anc! fellow -students, thoughtful, studious, and so,
work with ardor as to acquire proficiency in knowledge, to attain full age
and to get the full share oi courage and righteousness Such are the
DUTIES OF KSHATRIYAS,
duties of the Brahmanas.
The duties of the military class will be described in the chapter on
DUTIES or VAISHYAS.
the duties of royalty.
The duties of the mercantile class are to learn .the languages of
different countries, the various
supply and demand
methods
of
business,
tariff,
rates,
risks,
go to foreign lauds; to start undertakings for

to
promote husbandry, industries and arts: to increase
profit; to tend cattle;
the stock of wealth ot the country, to spend money to further the cause
of knowledge and religion; to be truthful, honest, fair in all dealings; and
to guard all things of use in a manner so as not to waste tliem.
DUTIES OF SHDDBAS.
The duties of the servant or auxiliary class are to be at homo with
to serve and help
all kinds of service, to bo well up in tho culinary art,
the t,vice-born classes, and to get their living at thoir hands. The
to provide tho auxiliary class with
food, drink,
regenerate classes are
that is required in the celebration of their marringo
all
&
raiment, shelter,
or to make provisions for their monthly payment. The four orders should
live in perfect amity, mutual sympathy, on good terms, and be atone in one
another s pleasure and pain, profit and loss. They should also devote
their might, mind and moans to the welfare of tho government and people.
HUSBAND AND WIFE S FAULTS.
Mao and wife should never be separated from each other for,
;
to
an ^
_Drinking
fa*^S3^ lwiw*i*i*l mite^mnfa
ire
with evil persons, absence

spirituous liquors, associating
abroad uselessly with the pretext of paying
her husband, rambling
CHAPTEE IV
SATYAETH PEAKASH.
156
respects to hypocrite monks, sleeping arid dwelling in the house of another

person are the six faults that bring infamy on a married woman. These
are also the faults of men,
Manu, IX, 13.
The separation of man and wife is of two kinds, namely, 1 going on
business to another country, 2 death. The remedy of the first kind of
his wife with him when going to
separation is that a man should keep
another country on business. The object in view hereîs that their separa
tion should not be of a long duration.
KE-MAREIAGEt
Q. Should or should not men an women marry many times ?
A, Not at one and the same time, i.e., in the life-time of a consort,
Q. Should there be many marriages at different times ?
A. Yes
as, for instance, Manu, IX, 178,
;
i%â^fr.w5TOQc*wmfaiT
tftw3*r H^T
g*r:
* wwrefii
Men and women whose
marriage ceremony only is done, but who

have not seen their consort, i. e., women being virgins and men innocent of
sex work, should marry again, The men and women of the bacerdotal,
military and mercantile classes, who have had conjugal intercourse, should
not marry again after the death of their consort.
Q.
A.
What harm
is
there in re-marriage ?
be a little love Between
man and wife for, they

whenever they like and form connection with an
2. When they marry after the deajh of their spouse,
other.
hey will
carry off the property of their predecessors, whose family members will
3. Many noble
fall foul together.
families wifl disappear and be alto
their
will
be gone to the winds. 4. The virtue
and
effaced,
gether
property
of the chastity of men and women will be destroyed.
Such and similar
are the evils which attend a re-rnarriage or the plurality of marriages.
Hence, it should never be adopted by the regenerates or three upper classes.
The cessation of line will also destroy a family. Men and women
Q.
will fall into adultery and other vices, and commit abortion and other
heinous sins. Hence, it is better that they should marry cgain.
A. No
If men and women wish to live a chaste
never.
HfeJ
there will be no evil. To continue their line of descent on the failure
1.
There
will
will leave their consort-,
of issue, they can adopt a son of their

occurrence of adultery.
prevent
the"
chastity, they can beget children
nuptial compact).
What
by
own
It will
caste, if they like.
If they can not keep up their
the niyoga form of marriage (temporary
NIYOGA.
the difference between re-marriage and niyoga ?

A. 1. As in marriage the bride leaves the parental roof and dwells
in the house of the bridegroom, having no particular concern with her
2.
father, so in niyoga a widow lives in the house of her deceased master.
The widow s sons inherit her deceased husband s property. They are not
regarded as the sons of taeir begetter, nor do they take his patronymic or
He, too, has no right whatever to them.
belong to his family stock.
But they are recognised as sons of their mother s deceased husband, whose
family stock they belong to, whose property they inherit, and whose house
they dwell in. 3. Married men and women are bound to serve and sup
port each other but men and women united by TU^/ogfa have no such obliga
tion.
4.
The connection of married men and women lasts till death ;
but that of the men and women who enter into the compact of niyoga,
ceases with the accomplishment of their purpose of
raising up issues.
Q,
is
157
Married men and women do their domestic duties together for their
common household but men and women united by niyoga do the work
5.
of their respective houses,

Are the rules of marriage
niyoga similar, or are they different?
Q.
A. There is some difference. Some points of difference have been al
mentioned above. Others are that men and women united by mar
&
ready
riage can beget 10 children but those united by niyoga can beget 4 only,
Just as the marriage of bachelors and maids is solemnised,
the
bachelor and
also
is
so
niyoga of widowers aid Widows JHT formed.
a maid can not be united by niyoga. Unlike a married couple who always
live together, a man and a woman bound by niyoga do not live together.
They do not meet except in the season of women. If a woman contracts
troin her man on her second
niyoga for her interest, she should separate
preg
for his own sake, his
nancy. If a man enters into the compact of niyoga
But the
relation with his woman should cease on the second pregnancy.
same woman should nurture the children for two or three years and then
make them over to the man. Thus, a widow can raise up two children for
herself and two children to each of 4 men united to her in niyoga.
Also,
a widower caq raise up two children for himself and two to each of 4
widows. Thus, 10 children may be begotten by each pair ot human
beings, as the Veda directs. Videk Rig. X. LXXXV, 45,
;
and not more.
It means
man, blessed with fortune and able to beget children
make this married woman or this widow happy and have the best children.
Beget 10 children upon this married woman and regard her as the llth
member of the household.
woman, thou, too, shouldst b?ar JO children
to this married man or ?iiyoâ-associates and regard the husband as the
llth member of the household, According to this Vedic verse, men and
women of the sacerdotal, military and mercantile classes should not beget
more tfian 10 childran for, the plurality of children i$ marked by their
weakness of bodly, dimness of understanding, shortness of life; and the father
and mother of those children, too, become weak, short-lived, and subject
to disease, and suffer a great many troubles in old age.
:
Q.
This doctrine of niyoga looks like adultery.

As illegal connection between unmarried
men and women ia

when men and women not united by
niyoga
Thus, it is plain that as it is no adultery when mar
riage is legally performed, there can be no adultery also when niyoga is
contracted according to proper rules and ceremonies.
As there is neither
adultery, sin, nor shame in the connection of men and women when they
A.
called adultery, so
form a connection.
it is
illegal
are married according to the ordinance of the scriptures, so there should

be chought neither adultery, sin, nor shame in the union of
niyoga, per
formed according to the precepts of the Veda and other scriptures.
But it looks like the affair of a prostitute.
It is true.
Q.
A. No for, an intercourse with a prostitute has no sanction of law or
lawful appointment of a man. But the ceremony of niyoga has the
support
There should be no shame in sexnal intercourse
of law like marriage.
between men women united according to the compact of niyoga as is the
cuse with marriage duly solemnised,
Can adulterous men and women be
;
aloof
from wicked acts ?

Q. W,e see sin in the doctrine
of niyoga.
S^TYARTH PEAK ASH.
158
CHAPTER IV
A. Why don t you see sin in marriage, if you see it in the custom of
It is rather sinful to prevent the celebration of niyoga*
niyoga ?
For,
according to the laws of nature in God s creation, natural attraction,
between men and women cannot be checked except in the case of those
persons who have renounced the world, who are eminently learned, and
who are clairvoyants or yogis. Do you not regard abortion, the destruction
of foetus and the great misery of widows and widowers to be great sins ?
For, as long as they are young, they naturally wish to beget children
and to enjoy the life of the senses ; but meeting with government or caste
obstructions, they have recourse to evil practices and sinful acts in secret.
The only best way to prevent this adultery and wickedness is to exercise
control over the senses, nay, to avoid contracting re-marriage or niyogn
But if there be no such persons of
If it ô feasible, it is well and good.
moral courage, they should be re-married and allowed to enter into the
time of dire necessity. Therefore, it is possible to
niyoga compact in
diminish adultery and to secure the increase of mankind by proper course
It will completely put an
of love and procreation of the bast children
end to the sin of abortion. Adultery existing between low caste men and
hitfh oasta women, and prostitution of harlots and fallen women spoiling
good men, the scandal of noble families, the discontinuance of descent, the
men and women, abortion and other similar sins are removed
grievances of
the
prevalence of marriage rvr.d niybga. Therefore, the institution of
by
niyoya should be encouraged.
Q What ceremonies should be observed in the celebration of niyoga ?
A niyoga should be celebrated like a marriage. Like marriage
A,
hive the approval of good people and the mutual
the tie of niyoga s
In fine, when a man and a woman
consent of the marrying parties.
wish to be united by niyoga, they should make a solemn declaration
before the members of their families that they make a mutuol
covenant of niyoga for the purpose ot raising up issues, and that they
he accomplishment of the object. If they continue
will separate on
their connection after it, they should be considered as sinners and
liable to punishment by the clansmen and government.
They should
After conception they
see each other once a month for fecundation.
will live a year apart from each other.
Should the niyoga of persons be done in their own olana or
Q.
>ould
between persons of different castes ?

A. A woman should enter into the niyoga compact with a man
of her
or of orders superior to hers
as, for example, a woman of
the mercantile class should take for niyoga a man of the mercantile,
military or sacred class a woman of the military class, a man of the
same class as herself or of priestly class a woman of the Brahmana class,
a man of the Brahman class. The object is that the fecundation should
be with the semen of the like or a better class, but not of the clasi
below hers. The purpose of the creation of men aud women is to
propagate the human specie3 after being united in wedlock or niyoga in
accordance with the dictates of religion or the injunctions of the Vedas.
own
class,
What
is the need of niyaga for a

man, for he can re-marry ?
have already mentioned that iron and women of the twiceborn classes are permitted by the Vedas and other scriptures to marry
but once, and not, twice. The marriage of bachelors and maids is
founded on justice: but there is injustice or
unrighteousness in
r
a marriage between a widow and a bachelor, or between a maid and a
A.
We
VEDA AKD NIYOOA
159
As a man does not wish to marry a widow, BO doos a maid

When
not like to marry a married man or ono who has seen a woman,
a maid does njt tako a married man for her husband, ror does a
bachelor like to accept the hand of a widow, men and women will b
under the necessity of making the compact of niyoga. It is right that
like should be united with like in matrimonial relation.
Q, la there any authority of the Vedas and other scriptures for
widowor.
VEDA AND NIYOQA.

niyoga as for marriage?
A. There are many authorities for this institution.
listen to them.
Says the Rig Veda, Mandala X, Sukta XL,
Look here and

Mantra 2,
O man and woman, vidhaveva as a widow akrinute bears

children at best divaram: to her second husband, & yosha: a married woman
inaryam: to her husband sadliasthe: by lyinrj with him in the same bed find in
thes*rae place, so should you do. Where did you get your things
bhipitwan
karatah, & at what time kuha oshatu? Where do you dwell? Where is your
place to sleep in ko vam shayutra? Who are you & what is your country ?
This proves that a man and his wife should keep company, whether
in their own country or in foreign lands.
Also, a widow may raise up
issue to herself by a man engaged wi niyoga, as by her husband.
Q. If a, man had no youuger brother with whom shall his widow form
the relation of niyoga ?
A. With her second husband, called the devar*. But the word devara
does not mean what you believe to ba. See, what the Nirukta says on this
:
DEVARA
point
Deuara
may be
is
one who
is tue second husband

of a widow, whether he
younger or elder brother, or he may be of the same
an upper class. In short, devara is one ; with whom she
her husband
clau as she, or of
forma the connection of niyoga.
X. XTIXI. 8.
widowed woman, give up all hope of etam this
Nari:
gatasum: de
ceased husband of thine and upaihi: gat another husband
fronTamongst the
abhi jibalokam: living men and udirsliwa-. bear in mind and
abide bv
the rule, that if the
compact of niyoga is made in the interest of the
hasta grabkasya thidhishoh-. remarrying man, idam: the
janitwam-. child born
of the union of niynga will belong to
patyuh: him, and if the niyoga con
nection is formed for your sake, the child will be tava
Have faith
yours.
abhiseamb abhuva-. in this rule, & let the man
accepting niyoga abide by it.
:
woman, apatighnya: who gives no trouble

ghnya:
to the
offer oblations
husband and
etrqarha
and edhi- be shiva: kind eha to the
domestic
the second husband, saparya:
imam
to this
patyam: domestic agnim lire,

paihubhyah; animals, suyamtJi: obedient to the rules of religion, subarcha*
endued with beauty und knowledge,
prajavati- blessed with the best sons
grandsons and other relatives, nHftfe the mother of brave and bold
song
:
CHAPTER IV
SATYARTH PRAKASH
160
devrikama: agreeable to the second husband,,

to the husband or second husband.
MANU
&
syona
ministrant of ease
ON NIYOGA.
11
Says
he,\IX, 69, If a
woman without knowing
her husband becomes
a widow, the younger brother of her deceased husband can marry her.
Q. How many times can a man or woman form the alliance of niyoga
Also, what are the names of a woman s husbands got by niyoga?
A.
tft*: qsnft fc?ftt
na^T
fofa^ Srrr,
*%r*{$ qfa^jTfapsf tfgsisn: n

Rig- X. LXXXV, 40.
the
name
of
te: thy prathami: first ati: husband,
vivido:
woman,
wko married thee, is soma from his gentility and other similar qualities,
that of the second husband got by niyoga is yandharva, from his having
known but one wife, that of the third husband uttarct: after the two
preceding is agni in virtue of his great heat of passion, and the remaining
husbands te: of thine from the turiya fourth to the eleventh got by niyoga
go by the name of manushyaja men For instance, according to the verse,
Rig. X, LXXXV, 45, a woman can take husbands one after another upto
the llth number.
In like manner, a man also can marry women eleven
in number one after another by means of
niyoga.
Q. Why should we not take the word ekadasha to mean 10 sons
and the 1 1th person, the husband of a woman ?
A. If you interpret the Vedic verae in that way, there will be con
tradiction in the meanings of
3*fta>
Also, a
woman
can not get a second husband according to your rendering-
widow can take in the alliance of niyoga

Says Manu, IX, 59, 58, 159,
a younger or elder brother of her deceased hnsband within 6 degrees of
But the connec
descent, a man of her tribe, or one of a superior class.
tion of niyoga is permitted when a widower and a widow have a desire
In other
for raising up issue in the event of the utter failure of progeny.
words, on the failure of issue, the alliance of niyoga may be formed
between a woman and her husband s younger or elder brother for the
purpose of procreating offspring. But if these allied parties have inter
course from carnal desire after the birtu of children, they should be
degraded. The time of the alliance of niyoga expires with the sign of
the second conception.
They should not amorously meet afterwards. If
the niyoga compact is formed for the interests of both parties, it should
cease with the fourth pregnancy. In fine, 10 children can be begotten
by the above mentioned compact. Afterwards the conjugal intercourse be
is regarclod as sensuality, and they are looked upon
Also, if married men and women cohabit after the 10th
To telllthe
conception, they are thought to be lecherous and censurable.
truth, marriage & niyoga are for the purpose of procreating ^children, but
not for carnal sports like those of beasts,
tween men and
women
as fallen people.
NITOQA IK CONSORTS
INHERITANCE
Does the nhjoga
Q.
of a
woman
take place after the death of her lord or

IN CONSORTS LIFE-TIME.
NIYOQA
also in his life- time H
Also in his life-time; as
A.
When
his wife to
go
man
^^jfq^^^witqfrfWff-Rig. X,
liud* himself unable to beget children,
to another,
now do thou
161
T.IFK-TTME.
saying
X, 10.
he should suffer
fortunate lady, desirous of
pros
than me, for now

have no hope of offspring from me. But she should serve her married
husband HS usual. In liko in. inner, a woman afflicted with disease and other
defects, and finding herself incapable c# bearing children, should allow her
husband to raise issue upon another, saying
O my master, now give up
all hope of begetting children upon me and, entering into the
compact
of niyoga with another widowed woman, raise up issue to yourself.. The
niyoga was done by Kin^ Pandu s wives, Kunti and Madri, and other
women of old. Also, Vyasa formed the connection of niyoga with the wives of
his brothers,
Vichitrabirya and Chitrangada, on their death and begot
DritrasntrJ, upom Ambika Amba, Parfdu upon
Ambalika, and Vidur
upon a maid servant. Such and the like instances are the historical proofs
perity,
ichhaswa-. seek a?iyam : another mat:
of the doctrine of niyoga.
^farft^^T^ H?ft^fa^?N^^^
Manu, Says IX, 76. A married woman may
wail for her husband for 8

years if he is gone for the purpose of knowledge, for 6 years if for fame, for
3 years if Sor wealth and other purposes.
After the expiry of those years,
she should beget children by the niyoga form of marriage.
On the return of
her married husband, the connection of niyoga should break off.
Ib. 81. Similar rules hold

good for men. Thus a man may bear with hia
wife for 8 years if she h barren, i. e. she is not conceived for 8 years since
marriage ; for 10 years if children die away; for 11 years if only a daughter
is born at
and
every delivery and for no time if she speaks Unkindly
then after these yea* s he should beget children upon an other woman
by
the niyoga form of marriage. If a woman finds her husband
very oppres
sive, she should leave him and forming niyoga with another man, beget
children to inherit her murried husband s
property. Such are the autho
rities and reasons for swayambara and
niyoga marriages, which the people
t
should adopt to improve their families.
INHERITANCE.
Like the children of married men and women, called the aurasa, those
of the niyoga compact inherit the
property of their fathers.
Now, men and women should always keep it in view that seminal and
menstrual fluids are invaluable substances. Whoever wastes this basis of
life by going to a
prostitute or strange woman or in the company of wicked
men, is a great fool. Even ignorant peasants or gardeners do not grow
their seeds elsewhere than thoir own fields or
gardens. When, so much
attention
is paid to
insignificant vegetable seeds, and when ignorant
peasants show such cara, is he r-ot a greater food, who being wiser than all
others throws away the seed of the tree of human
body into a bad field ;
for, he gets no fruit therefrom ?
Also, Atma vai jayate putrah, is a saying
of the Brahmana
Scriptures. It means, Soul is born into a son.
162
CHAPTER IV
SATYAETH PEAKASH
This is a quotation of the Psalm Veda in the Nirukta, III. 4. Thou

secreted from every organ and of the heart. Therefore
art born of the
Rather do thou
thou art my soul. Mayst thou never die before me
It is a great sin to sow in harlots ard other sinful
live 100 years.
dies of great sages and saints,
fields a seed out of which are born the
>eed
b<
or to suffer good fields to be disseminated with evil seed.

KATIONALK OF MABKIAGE.
should we marry?
For, marriage puts restraint upon men

themselves and to suffer pain.
there is love between
Therefore, they should live to.-thfcr as l.nar
them but when it ceases to be. they sh, uld separate.
%
A. It is the custom with animals and birds, u d not with human beIf the institution of marriage be abo ished in the. society of people, !
inga.
the best duties of family life will go to rack and ruin. Nobody will serve
another. 2. Adultery wMbe enormOusiy increased, and a persons will êt
disease, become weak and short-lived, and soon die away. 3. None wil iQ ar
k aft r the
anybody or feel shnrae for wron^ doing. 4. Nobody will
old folks. 5. The increase of sensunl ty, disense, and weakness, and the
diminution of the period of human existence will decimate m.ny a family.
6. There will be no owners & none o inherit anybody s property.
7. None
will have a right to anything for a long time. To check such & many other
evila for ever, the institution of marri&ge is the only proper course to follow.
Q When there is but one marriage, one man will have only one
Q.
Why
and wom^n who are compelled
to restrict
lo<
wife,
and one woman one husband.
disease, OP
The cvoman being big v ifh child,

the man continually ailing, whilt
T
afflicted with a chronic

bjth are in the prime of youth, and so they can not avoid indulging in
seauality what should they do ?
A. This question has been answered in discussing the custom of niyoga.
If a man can not restrain himself from sexual indulgence for a year, while
hu wife is pregnant, he should go into niyoga with a woman & beêt children
But on no account must men commit adultery or whoredom.
for her.
PATRIOTISM AND LOYALTY.
Living thus, they sheuld as far as possible aspire to hare what is
;
not possessed, protect what is got, increase what is preserved, spend

what Is increased in the good of the country. They should always do
the duties of their own orders by all means in their power and with
love and Z9il in the mvner above mentioned, bringing their might,
mind and means to the work before them always for the welfare of
They should spare no pains in serving their mother, father,

mother-in-law, father-in-law love their friend, neighbour, king, scholar,
and treat the wicked with indifference,
physician, and virtuous people
aside
them,
enmity agninst
they should ever exert themselves
i.e., setting
for their betterment.
As far as it is in their power, they shouH soend their
money and means on the education and training of their children so as
to make them accomplished scholars and moral citizens. By honest dealing,
they should also try to obtain salvation, which secures them supreme bliss.
others.
They should not

l.
2.
3.
HORSB AND COW SACRIFICE.

and similar verses
believe in these
affl?ftfaftfr:^^^^fa
Cow AND HOBSE

1.
JMFOHTANCI: OF HOUSEHOLDEBSHIP.
SACRIFICE
Hiahmin
fallen
better lhan a selfless Sbudra; for, a dry
is
cow
is i;
163
cred, but not a
milch jenny nss.
Ih
2.
-i.
her ol
3,
.,<
iln- lui^Lftia!,
t-rroml husiiMMcl
diiap} eHi:ini-
!.
tli,
an-
\H al
!(-i
iinj"
In-
five
<..\vd
Y.
ct.st<
to
1 -r.ur.
me
lii.L.
!]
in*
v%otn<-n
elation,
of
fl
cf children by
U-</f-lting
the Kaliyu ju (pn sent age).
kindH of misfortune, r/:., their husband i
in
ti
vt-
to uianes,
&li
orl.uMm
in
and exrcmmunicut
Code. 1. What can be greater

spurious vcr.-os of l
impartiality, injusuce and unrighteousness, when a wicked twice-born
person is considered as best and a virtuous IShudru or low ca?te person
Does not a jt-nuy ass dux rve as much caro of potters arid others
hs low.
as a milch or dry cow of cowherd^ ? Also, tin s example io not proper for,
a B -jihniin and u Shudra are humaif beings, and a cow and a donkey are
Jf a portion, however, of the
different species.
example tallies with that
of the assertion, the verses can not deserve credence from the impropriety
These
of their import.
When
the ashwalambha: sacrifice of the horse and gavalambha: of the

e , killing tin- in to offer into fire, is not ordained in the Veda, why is
cow,
not its prohibition in the kaliyuga (age of strife) against the Veda ? If the
prohibition of this wicked act is propeV to observe, its sanction will be
believed by implication in the Treta, ge and other cycles.*
Now, it is
altogether impossible to believe that this sinful act was perpetrated in
that virtuous age.
Also, there is sanction for renunciation in the Vedas
2.
and other genuine scriptures.
Therefore,
its
prohibition
is
groundless.
the Vedaa
permit the procreation of children by the devara or second husband
of a woman, why does the writer of this verse bark in vain ?
If a woman
forms a niyoya alliance at home when her husband is gone to some other
country, whose wife will she be thought on the return home of her
husband at the time? Ii: it be said that she will be the wife of her pre
vious husband, we believe it to be so but no such
ruling is found in the
Code cf Parasar.
3. Are there only five occasions of hard time for a woman ? Her times
of distress are more than five
as, for instance, her husband s long c onfinement to bed by sickness, misunderstanding between herself and her
husband, and so forth. Hence, such verses should never be obeyed.
FORGERY OF BOOKS.
Q Hollo, don t you believe what Sage Parasar lias said ?
A. The suying may be of anybody, however great.
Heujg against
the spirit of the Vedas, it can not be accepted.
Also, ifc is not a saying of
Parasar.
For, it is like the expressions, Supreme Being said, &c.
If flesh-eating is forbidden, its prohibition is constant.
When
The object
books in the name of universally respected persons is

that those books may be accepted by all under the
umbrage of their great
names, & bring their authors plenty of subsistence. Therefore, these beoka
are full of nonsensical talk.
Except a few interpolated verses, the Code of
Manu alone is consistent with the teachings of the Veda?, but not the other
codes.
The same rule may be regarded as true for all spurious books.
IMPORTANCE OF HODSEHOLDEBSHIP
Q. -Is the family life the least in importance of all the stages of life,
or is it greater than others ?
A. All the .stages of life are great in consideration of their duties.
*
of writing
Like week days, the foils- cycles divide time, viz

Satyug*=*lltt.OW, Trvt*
a y 9 a -864,000, and Kali
//wy- 4 32,000 years.
,
I)n<ap*r
164
SATYARTH PRAKASH.
CHAPTER IV.
But says Manu, VI. 90, All orders derive their stability from the sup
port of the temporal order, as all the small and large rivers wander about
till
they reach the sea. No work of any other order is successfully
carried on without the existence of this useful order.
W^
an9T3WRifcrara*i 9fl sersprnr, TOT *z^simfm

s! *rrairi:
As all creatures subsist by receiving support from the air, so all orders
of men exist by
receiving support irom house-keepers. Manu, III. 77.
i
\\
As the temporal order of householders daily maintains the three orders

educational, hermitical, and spiritual, by making them gifts and doles ut
food and other necessaries; it is regarded as the fundamental order and
as the main source of all.
Ib. 78.
.
Therefore, he who longs for salvation and worldly enjoyment, should,

carefu ly observe its rules.
Infirm and timid men are unable to fulfill the
duties of this order.
16. 79
So a person should uly observe its rules and ace -pt us responsibility.
The family life has h lf the duties ih-.t are found in the whle world. Had
there been no temporal order, where could the
itional. hermiticul and
spiritual orders have existed in the absence of the production of children ?
H^ is censurable who reprehends the temporal order. He who *-xtols it,
deserves all praise. But the family life is then blissful when the master and
mistress of a household are content with each other, educated, energetic,
and well-up in all works of the house in every way. Therefore, the chief
source of the happiness of the married life is the successful completion of
the educational career and the above mentioned institution of self-choice
(swayambara) marriage. So much in brief for the description of the
student s return home after the academical career, marriage, and worldly
life.
Now, retirement and renunciation will be described ia the next
-
e<iuc
chapter.
SUMMARY.
On
completion of education, a student should return home, when

his father or teacher will honor him with the gift of a cow, and ha will
receive another from his father-m-law on the occasion of marriage.
He should then espouse a maid of his own clan, who is not within six
degrees of descent from hia mother s family, and who does not belong to the
family of his father. She shonld not be closen from the family of unrighte
ous persons, having such transmissible diseases as phthisis, epilepsy, leprosy,
She should have charming features and an attractive
elephantiasis, &c.
name, & be equal in qualifications to him (Maim, III. 4, 8, 9.) Marriage in
distant countries obviates contempt from familiarity, mixes different
bloods, improves the race, recuperates health from change of climat*, keeps
off each other s
family quarrels, & brings new things & persons in contact.
According to Dhanwantry, the father of Indian medicine, man should
be at least 25 and woman 16 years of age at marriage. Manu orders a
THE VIRTUOUS SHALL

girl to be
(IX. ^0
The
165
SUMMARY.
SEE GOD.
rried to a qualified man thre years after her menstruation.

mentioned in Parasar s
early marring* at her 8 yours of
The Veda
not cUrti Table, as the text containing it is spurious.
;>ge
Code is
which is the supremo authority in religion and ceremonies, commands the
performance of marriage at mature Hge, when a maid is educated and is
abie to bear children. (Kig. Ill, vrn, 4, LV. 16.) Marrying parties should
have their own choice in contracting marriage. When they have made
may b^ married at school or at the bride s house.

Their qualifications should determine their caste or class in society.
Caste by birth has no support of authentic scriptures. Manu says, X. 65,
that low class people rise to higher classes in virtue of their merit, and
The classes are
likewise the higher classes sink down from degeneracy.
made on the principle of duty. The duties of priests are studying," teach
ing, officiating at ceremonies, giving & receiving alms; also, the practice of
contentment, self-denial, penance, purity, forbearance, honesty, science, &
faith in God. The duties of warriors are learning, chastity, the performance
The duties of
of sacraments, practice of military art, and fear of God.
merchants are learning, tilling, trading, breeding, and investing money
at interest to be realised not more than the capital.
The duties of ser
vants are to cook and to help the above classes in various ways. These
are the 4 castes of society.
The îon-performance of their duties brings
on degradation. To oppose this view, i.e., caste by merit
the llth
verse of he 31st chapter of tjê Yajurveda is produced, which is rendered
to say that the Brahmanas are born of God s mouth, and so forth.
But this rendering is wrong, since the Veda describes God as having no
mouth and other human organs
The true meaning is that as the mouth
is the best of all parts of the body
physical, so are the Brahmanas the best
of the body-politic or all men in virtue of their learning, and so forth.
There society is meant, and not God.
After marriage man and wife should cohabit only at the end of tho
monthly course. Manu, III. 50. If pregnancy is indicate* the next month,
they shtuld desisdb from sex work till the child is weaned. The food
during pregnancy should be nutritive and unstimulative, It should be
made of farina, butter and fruit. Great care should be taken of the
woman and great love should exist between husband and wife. Women
should always be honored by all men desirous of
MTIII 55,56.
prosperity.
In the affairs of lite they should speak what is true, but never what is
false. Manu, IV. 38.
They should not give up the pursuit of knowledge
ard the use of the Veda, lliey should do what is ordained by them. They
should always do the five great duties, ri;.-., worship of God, oblations to
fire, service of elders, compassion on animals, and hospitality to guests.
Manu IV. 21. Piayer should be said at morn and eve only, and not
thrice a day. Manu, II. JOS. They should not honor
hypocrites, the revilers
of the Vedas, bigots, sophists, neo-vedantists
(who call themselves the
Supreme Being). They should rise early, naver do evil which destroys
families, (Manu IV. 174).
There should be no quarrel with the minister,
preceptor, instructor, maternal uncle, guest, dependant, child, aged, sick,
doctor, relative, father-in-law, friend, mother, father, sister, brother, wife,
180. They should avoid the company
daughter, and servant. Manu IV.
their choice, they
17i>,
Of
the
adulterers, liars, sinners, ignorants, traders in religion, rogue?,

cheats, boasters, butchers, misanthropes, hypocrites, and traitors. Ib. 195.
The acquirement and practice of virtue is very necessary, seeing that
all is left behiixl,
but
it
alone goes with the soul to the next world.
Manu,
CHAPTER IV.
SATYARTH PKAKASH.
166
240.
He is saved and he shall see God who is virtuous. Ib. 243. Good
conduct procures fall age, good children, and undecaying treasure, and
removes defect. Ib 156. The four ordprs should live in amity, priests
are to teach, warriors to protect, merchants to trade and servants to
and wife should live in perfect harmony, and
help the people.
and 1)3 faithful to each other. They should live together both at home
Mm
On separation by death, the

foreign countries as far as possible.
three
classes
are
to
in
the absence of heirs raise
not
but
remarrv,
upper
in their own or a superior class.
up issue by entering into niy
Among
them widows or widowers marriage is not desirable from the diminution of
of love, dispute regarding the property of the dead between the families
of remarrying parties, effacement of gooa families, and the loss of woman s
chastity, The peculiarity of niyogi is that parties live in their own domi
ciles, the children begotten belong to whomsoever they are raised up,
the parties do not support each other, their connection breaks on the
birth of children, and two or four children only should be begotten.
It looks like adultery
Niyoga is allowed by the Veda, Eig. X, LV, 45.
from disuse. But like marriage, it is done with the consent of relatives
and solemnised with th& rites of religion. It is not for bachelors and
maids. If a miid lo)se her husband before she knows him, she should
be remarried. Man a IX. 178, It is spouseless persons that adopt niyoga
After the birth of children, if
for begetting heirs to their property.
In
the parties still keep up their connection, they are regarded as fallen.
the case of a man s impotency or a woman s sterility the line may be per
petuated by the temporary compact of niyoga. See Ri r. X,x, 10 and the
instance of Pandu s wives.
Man. and woman should beget ten children
for, the plurality of children
only either by marriage or by niyoya
iids
weakens the race. As bachelors do not want to marry widows, nor do
wish to take widowers for their husband, niyoga will be forced upon
the people, if ttey are allowed to have their choice.
All the four orders should live in amicable brotherhood
working
and serving their parents, neigh
for the welfare of the commonwealth
bours, king, scholars, doctors, and other superiors. On no account the
They should be honest in all
light of knowledge should be put out.
dealings ?.nd try for salvation. The consideration of high and low cartes
should bs set aside. The disclnrga of du^ns confers honor on all. The
sacrifice of the horse and the cow and flesh- oating, fathered upon Sc.
Such mischiev
Parasar, is a bare-faced forgery of later priestcraft.
ous opinions ars inadmissible by rhe importance of the second order of
household 3rship, which supports all other orders of society. Manu, VI. 90.
in
>ga
SANDHYA.
the five sacraments arc briefly giv^n in this book, the worship of Go 1, the most im
who have no Five Great Duties with them:
portant of all, is given here iu full to be useful to those
A8
all
35g tftftti arafrfaf ^rer^ *r. n

Ail-pervading Divine Mother b* gracious enough to gratify our inner
craving, and s?nd down blessings oil nrouncl as
gj
May
33fafas*z îtft
the
_Q
*rf
knowingly
**
î
fa?:, %
sincerely and solemnly, I make a covenant

I shall never sin with my organs of 5 cognitive and 5
God
Most
Thee that
with
senses
the ear
hearing,
tongue taste, the nose ^rnell, the eye sight,
back touch, the genitals passions, the heart desire, the throat
thought, the hands
deeds.
tt>e
viz.,
palm and
speech,
the
its
the
SUMMARY
SINDHYA
^t SM: gnig snwim

fa*fa ^f
gîg ê
*r;
*ff
nq: gîg qi^tft;
*ff
I am weak and so depend upon Thee.

Lord
Purify and so strengthea
May the Holy God purify
Thyself May tho Living God purity ihe bâd
the eyes May the Happy God purify the throat
Ainy the Great God purify the
heart! May the Common Father pnrify the genitals or animal propensities ! May the
All-wise Go(V purify tho feet
May the Eternal God again purify the braiu
Bur
mr sen^
God
tho All-pervading
God
God
of life
O God
the Father
purity all places
of Holiness
God
of
wisdon
May
God of happiness
God of truth
Great -God
Principles and atoms were produced from the pregnant Nature,

chao?, then energy or motion, then ocean.
tTiîfnr
f^^ffia^
then
came on
;faq?fi vift
After the energy and the ocean came out the planetary motion.
the universe makes days and nights without effort.
The Ruler
ftr^^T^fftîrqt ^:
Th? Maker formed, aa before, the sun and mcon,
the firmament and th* happy region.
(he luminous
of
and opaque
bodie",
Tlmu art before us, the Absolute, our King

O All- wi*e and Glorious Being
We
and Pmtector. Thou hast made the son, whose beams shower life on earth.
bow down to Thee, in gratituie for Thy benign rnk, kind prot^c ion, and blessed
God we humbly thank Thee, and place him,
For all these bles*ing->,
gift of life.
who hates u?, or whomever we ha e, at Thy disposal.
!
2 ^fornrrfefifst
sfanfaf^fausrt rg??T
_ O Almighty
fw w^: inwrto ^wej
Lord, Thon art to onr right, ouc Sovereign and Protector from a
invertebrata. Thou sendest wise men to teach us, We bow &c. The rest
host of the
both in Sanscrit and English
3 q?fts
f^^
Adorable Being
vertebrata.
Thou
is as 1.
sqrr, i^m
Thou
Greatest food,
art behind ns,

which gives us
T^wmuw.
our
life
Kin^
and Protector from the
on earth. (As
1.)
art to our le f t, our King, Self-existent, and our Protector,

various motions
Thy electricity moves our blood to keep up our life and produces
in the world, (As 1.)
Father
Thou
5
Thou art below, our King, and the Nouiisher of our
O All-pervading God
with arboreous trees and tuberous creepers, bearing a variety of fruits. (As 1.)
!
life
168
SATYAETH PBAKABH,
Great God
Bendest
down
Thou
CHAPTER IV.
King, Developer, and Protector. Thou

which produce food to preserve our life. (As 1.)
art above, our
rain to water our fields,
May we, perceiving

all-happy, supreme over
God
all,
with all His glory, beyond the darkness of ignorance,

obtain Him, the Sun of our li p e and our spiritual light
!
All the objects of the world serve the purpose of flags to show Him, the Glorious
the Vedt-s,
the San of life, to all the creature*.
Being, the Maker of the worlds
&
&
God
Thou art wondroup, the
Although all the objects indicate Thee, yet,
Ever-wakeful Eye, and the Support of all the heavenly bodies, even the sun, the
moon, and fire. Thou boldest the heaven and earth, and the firmament. Thou art
the Maker and t he Soul of all the nfovable and immovable objects.
May we
!
and act rightly
think, speak,
That Ever-wakeful Eye exists pure froni all eternity for the good of the learned
ftjay we hear
May we live a hundred autumns
May we see a hundred autumns
a hundred autumns
May we be fB3e a hund
May we speak a hundred autumns
And again so for a hundred autumns (Autumn: poetically, a year.)
red autumns
!
^t *J$V.
^r.
wftgsrtqj
wm %mx *fmf*
ifasit
sit
*\
Q^QT^
11
All-Joy the Lord of the upper, lower and happy

the
we meditate upon Thy adorable form of
oar
Maker,
Being,
Supreme
regions,
of sin from the mind.
May Ye illume
spiritual light, which dispels the darkness
our intellects
All-Life
All-Holiness
We
bow to Thee, who art All-joy, All-happiness, the

Falfiller of our righteous desires, All-calm and All-peace.
On page H8
is
as follows
Dispenser of
under Duty to Nature two seta of Vedic verses are given.
ease
and
Their translation
a.
God, offering to Thee, who is attended
God, offering to the Thee, the Lord of hosts!
by heaven and earth
God, offering to Thee, the benevolent
God, offering to Thee, the
O God, offering to Thee, the creator O God, offering to Thee, the lifn and death
glorious
O God, offering to all the learned people O God, offering to Thee, the curer of diseases.
God, offering to Tnee, the learned intellect.
God, offering to Thee, the conscious self
!
b Salutation to
God
mighty, to the
Judge
of all, to
the Best, to the
Creator, to
the
Upholder, to the All-pervading God, to the Lord of the vegetable world, to the Adorable, to
the Benevolent, to the Lord of all, to the Asylum of all, to all the learned people. Give food
to the creatures of day. Give food to the creatures of night. Salutation to God, the life of all.
CHAPTER
Y.
RETIREMENT & RENUNCIATON.

OF RETIREMENT.
systematic gradation of human life according to the Shatapatha,
chapter xiv, is that having finished studentship, men should take
up the duties of the house-holder, and having finished house-hol defship,
retire from temporal affairs, & having prepared in retirement for spirituals
works, take to the holy ordsr of renunciation. Also, Manu says: VI. 5,
TlME OF K2TIKBMENT
THE
i*TW^
en
tjaiSNr
JwwftHfafefa^rwii
The regenerate house-holder, either Brahmana, Kshatriya or

Vaiahya, who had before completed his studentship, and who faithfully
discharged the duties of family life, being staunch in faith and a master
of his senses, should retire and live in a forest or away from the haunts
2 Also, when tho house-holder sees his hair turn grey, his
of men,
he should take to
skin get loose and wrinkled, and his son beget a son
retirement. 3 Abandoning the use of all delicious foode, showy clothes,
and the most pleasant luxuries of town life, and committing the care of
1.
his wife to his sons or taking her with himself, he should live in a lonely
4:
placo in the country.
Taking a complete set of tha outfits of sacrifice,
he should leave the tpwn and live in the country or forest with firm control
over the sensee. 5 He should perform the five great sacraments or religious
duties and live uoon the various kinds

fruits,
of cereals, good vegetables, roots,

sweofe potatoes (yams), entertaining his
says in his Code, VI. 8, 26.
and underground edibles, as
guests therewith. Further,
He
Mauu
life of study, benevolence and charity, that is, be

studying and teaching the Veda, be self-possessed,
philanthropic, a master of the senses, a teacher kind to all, a giver but not a
receiver of anything, 2 Never very solicitous for the care of the body, ever
chaste, that is, not going to his wife if in company, sleeping on the ground,
without affection for the desendants or hankering after his own things
he should live at the root of trees. Also, the Mundakopanishat says,II, 11*
ever
should lead a
engaged
in
CHAPTER V.
SATYARTH PEAKASH
170
&
learned men, faithfully practising truth, righteousness and as

the solitude of the forest, and supporting themselves with beg
ging alms obtain heaven and being purified ot sins, enjoy the happiness of
the presence of God, who is immortal, perfect, all-pervading, free from
growth and decay, & the supreme self. Also, the Yajurveda says, XX, 24,
Quiet
ceticism in
The hermit
should aspire to be purified by perform

and acquire right conduci and faith in the Supreme
Being. He should Acquire this merikby means of various austerities, good
company, practice of yoga or introspection, right thinking, which will give
him spiritual knowledge mid holiness. Afterwards when desirous of
taking the holy order or renunciation, he should send his wile to his
sons and then renounce the world, th*t is, live like a monk to preach right
So much for retirement or the hermit s life for brevity s sake.
eousness.
ing the
or forest dweller
fire sacrifice
OF RENUNCIATION.
Manu
says, VI. 33,

Having thus lived in retirement during the third
from the 50th fco 75th year, he should renounce
that
his
of
is,
life,
portion
all attachment to the worldly objects in the fourth portion, and become a
monk, clergyman or Sannyasi.

Does he or does he not incur sin, who passes over kouseQuestion.
c
holdership and the hermit s life and takes to renunciation ?
-
He may
he may not.
return
an answer of two kinds?
do
you
Q.
Why
A. It is not of two kinds; for, he who renounces in early years and
but if not
indulges in sensuousness afterwards, becomes a great sinner
a virtuous and truthful man. Says a Brahmaua scripture;
2 q^T^r fuSm^risr asrirsîe si ^^15 ^T
aî^tes gai^
Renunciation should be adopted from house-holdership or retirement
on the day when,its ardent desire rises in the mind. The first text gives
the regular way to renunciation; this One ordains renunciation from householdersnip; and the third way is that, if a man is perfectly learned, of
sabdued senses, free from desire of sensuousness, and anxious to do good
to others, he c*n take to renunciation directly from studentship. The Vedas
Answer.
or
also ordain-- renunciation in such phrases as

tah,
Learned men become
ascetics.
yatayah, Brdhmanasya vijanaBut says the Kath opanishat, II, 23,
^TfaTfl^ftfliîsnm^ smf^^^
He does not realise God even in rtnuncintion by
virtue
of
his
great
knowledge, who is not free from evil deeds, who is not calm, whose mind is
not concentrated, and whose mind is not contented. Again, Ib. Ill, 13.
\
A wisa man of renunciation should restrain his thoughts and speech

from unrighteousness, and direct them to knowledge and to the self or e?o,
and that self pregnant with knowledge to the Supreme Being, and then
impress the calm mind with the knowledge of God thus obtained. Says
Mundak,
II, 12,
RENUNCIATION.
SALVATION
171
Seeing the worldly pleasures acquired with the sweat of tho brows,
renunciation tor, God, who is spirit, that is, not
worked out, is not accessible to the performance of works or religious acts.
Hence, ho should tike a present in hands and go to a teacher, versed in
the Vedas and who knows God, i ur tho purpose of acquiring spiritual
knowledge. He would romove ail his doubts. Hut he should not go to men,
a holy
man should adopt
2.
^snqi
*n
HIST!
w amim wiwui imr.
being sunk in ignorance consider themselves to be wise and learned.

Foolish und of low thoughts, they are tho blind leaders of the blind and
fall into the ditch of misery.
Wallowjng in dense ignorance, but imagin
ing themselves to bo happy and satisfied, being pretentious, conceited, mere
children in knowledge, and intoxicated with the pride of works, they do not
know what God is, nor can they lead others to the knowledge of him.
Being fickle, they suffer the pain of birth and death. Mandak, II, 8, 9.
who
ak Upanishat, III, sec. 2, verse 6. Hence, those who are sannyasi

or resigned to the will of G jd, who are themselves convinced of Truth byi
the intelligent study of Vedant or the knowledge of the Vedic verses and
by the practice of virtue, and whose mind is purified by renunciation and
of salvation in God, and on the termin
introspection, obtain the happiness
Without salvation the
ation of the salvation period, return to the world.
of pain to which all flesh is heir to, is never destroyed, as we read
ing
Chhando^ya Upanishat, part 8, section 12, All embodied beings

cannot be free from the suffering of pain. When the incorporeal soul lives
with God on being purified, she gets no pleasure or pain of the world.
in the
Shatapatha K. 14, Pr. 5, Br. 2, K. 1. Ivising abovo the worldly desires,

fame, wealth, pleasures, honor and love for children, the resigned
persons live by begging alms & devote their days and nights to the adoption
t/z.,
of the
means
of salvationfecit
5W^j;
qm
II
Yaj. Br.
Having arranged for a sacrifice to realise God, throwing into it tbe

sacred thread, the lock on the crown, and other signs, and substituting tho
iicry vital airs
prana: outbreath, apana: inbreath, vyana: cerebral energy,
iidava: digestive power, and samana: locomotive force, for the five sacrifi
cial fires, a Brahmana verged in the lore of the Vedas, should leave the
house and lead the ascetic life of the Sanayati or one who has renounced
the word.
ftjanu, VI, 38.
172
SATYARTH PEAKASH.
OHAPTEE V.
After giving exemption from fe*r to all animated creatures, the holy
who renounces domestic affairs to take hiiy orders, and who teachea
righteousness and divine knowledge ot the Vedaa revealed by God, geta to
of salvation full of light, (knowledge).
16. 39.
the h.i; py regi
Wnat is the religion of a Sannyasi or monk?
Q.
A. Tne religion of all mankind is only one, viz, the practice of im
partial justice, adoption of truth, rejection of falsehood, obedience to the
coram indments of God sung in the Yedas, beneficence, veracity and the
But the special duties of the Sannyasi or clergyman are
like virtues.
DUTIES op CLERGY,
mm
>ns
46.
When a monk goes on the way, he should not look here
but keep his eye on the road and move or. He should always
drink t le water strained through a piece of cloth, and always speak the
truth. He should always ponder wel i, and adopt truth and reject falsehood.
Manu, VI,
and
there,
Ib. 43. Whenever anybody is angry with him in preaching or conversa

tion or talks spitefully of him, or slanders him, he should not be angry with
him; but, on the cortrary, he should al/vays speak what is good for him.
On no account whatever he should ever by speaking falsehood vitiate his
in seven portals, as
speech, diffused
two
nostrils,
two eyes, and two
it
were,, when coming out,
tiie
mouth,
ears.
self and the Supreme

Being, living in
fro-n the use ot flesh foods and strong drink,
and
abstaining
dependently,
a monk should always go about preaching to promote the cause of religion
and knowledge in the world, reposing on the power of the soul for his
Beinsf firm in faith in his
own
happiness.
>Ianu,
VI, 49.
\
Clipping the hair, mustaches, and beard, and paring the nails, he
should take a good vessel and a staff, and put on clothes coloured with
mahogny or kusum. Having no doubt whatever as to the existence of the
Self and tiie mind fixed on God, he should go wherever he likes, injuring
no sentient being.
Ibid, 52.
restrain the senses from falling into vice, renounce animalism

and
hatred, and having no enmity with any sentient being,
or fondness
He should
develop his powars to attain salvation.
Ib. 60.
try to practise virtue and persuade others to do the

or praised by anybody in the world, he should be
all beings in what order soever he has been placed in life. He
impartial to
should bear in mind that the staff, bowl, coloured scarf and the like signs
are not the essentials of religion. The chief duty of a holy man or Saunyasi
is to do good to the people and other sentient beings by teaching them
truth and promoting their knowledge. Ib. 66.
He should ever
Tho reviled
same.
T)tms
TEN ESSENTIALS OF RELIGION,
OF CLERGY
173
For, tho the mixing of the powder of the fruit of the htrychnos potatoor nirmali tree with turbid water clears it, yet without adopting thi8
pounding it and throwing it into the jar, and by mere repeating
process,
iN name or hearing it, one s water is not purified. Ib. 67.
rum
giw^^ âtsfa fafasc*?u: sm sfflflîg an foiitf wirara:

The Brahmin-or a God, fearing member of tho holy order, should
practise deep-breathing as much as he can, repeating the monosyllabic OM
and the seven names of God, called the vyahritis (see page 98), as the law
But he should never take less than three deep breaths. The
ordains.
T<flTumr
is
deep-breathing
one of
his
primary duties.
76. 70.
For, the
and
Manu, VI,
71.
regulation of breathing destroys the defects of the senses

heating and smelting remove the dross of metalic ores.
will, just as
Ib. 72.
So the holy man or sannyasin should destroy the defects of the mind,
the internal sense and the senses by the daily practice of deep-breathing ;
sins by dharna: meditating on the ryime of God
the evils of attachment
to the worldly objects by humility & the subjugation of the senses and the
atheistic tendencies or the defects of the soul with regard to joy and
sorrow, ignorant and other imperfections by incessant contemplation on
the Divine attributes.
;
By contemplation and introspection he should peep into the w&ys of

God, dwelling in the heart, into the working of the soul, and realise the
presence of the Supreme Being in all things, small and great, which
knowledge is hard to obtain by the uninitiate and ignorant. Ib. 73.
None but the sannyatins or selfless holy men can attain the plane of
beatitude or salvation and help others in its obtainment in this world, by
hating no being, by giving up the pleasures of the senses, b^ doing the
works ordained by the Yedas, and by practising severe austerities. Ib. 75.
R?T3*rit9T9tPf
from desires for the worldly objects or
the flesh, and purified in covert workings of the
i
When
any kind
of
monk becomes
hankering of
passions and the
present
life
v<$
free
overt actions ot the body, he obtains nnintermittant joy in
and after death.
Ib. 80.
>
<JSJ$f^jnigft \j; tifcftSET QQ^fll

^FffifTfa ^f3?ffa?3IJTT*TftTfVff^ 5T
Ib. 91, Hence, the student, thejhouse-holder, the hermit & the divine should
practise the following ten-fold virtue:
TEN ESSENTIALS OF RELIGION.
|
Ib. 92.
1.
Dhriti or patience
always to have patience,
2.
Kshama
or for
givenessto forbear slander & praise, respect and disrespect, profit & loss
and the like vicissitudes, and to maintain equal
temper therein, 3. Daina
SATYARTH PBAKASH.
174
CHAPTER V.
or piety always to engage one s aelf in the practice of righteousness, and

to refrain from doing inequities, eo much so as never to think of doing evil,
4. Asteya or honesty
giving up stealing, that is, not to take others
without
permission, by fraud, cheat, or treachery, contrary to the in
things
junction of the Vedas or the rules of business, which constitutes honesty. 5.
Shouch or sanctity to keep internal purity by shunning fondness, hatred,
partiality, and external purity by the use of water, earth-bedaubing & the
6, Indriya nigrah or the controlment of the senses
like processes.
always to check the senses from committing an net of unrighteousness
and ti employ them in the practice of virtue. 7. Dhi or reason to develop
reason by abstaining from the use tfi intoxicants, destructive of reason
by avoiding the company of the wicked by giving up idleness, pride & the
like evils; by the use of good things,
keeping the company of good people;
and by the practice of yoga or contemplation. 8. Vidya or knowledge
a riuît knowledge of all substances from the earth to the Deity, to utilise
in
it for the benefit of life, and to abide by truth. Truth is to represent
actin what is expressed in speech, to express in speech what is in the notion
This
of the will, and to form the notion ot the will of what is in the mind.
constitutes what is called knowledge here; the opposite of it is ignorance. 9.
Satya or truth to know a thing as it is, to talk of it and to use it accordto give up anger and the like passions
ingly. 10 Akrodh or tranquillity
and adopt tranquillity and the like peaceful virtues.
The practice of these ten essentials rof religion is bin ding on all persons
in the four orders or stages of life.
It is the -special duty of monks or
divines to practise it themselves and to persuade others to follow It in life.
;
a monk gets repose in the Supreme Being by gradually giving

born from attachment to the worldly objects, and rising above
the joy and sorrow and other pairs of opposites found in the world, It
is the chief duty of monks to show to conviction to all the lay
persons
and others the truth of all things and actions, to dissuade them from" doing
all kinds of evil/to remove all their doubts, and to engage them in actions
based upon righteousness.
Ib. 81.
up the
Thus
evils
Is it the duty of the Brahmana alone to adopt renunciation, or of

Q.
the warrior class and others as well ?
It is the right of the Brahmana alone to adopt renunciation ;
A..
that
for,
person is called a Brahmana, who is most learned of all classes of
and benevolent to all. No good can result to the world
virtuous,
people,
from the renunciation of persons without perfect knowledge, righteous
ness, faith in God, and the detachment of the mind from the pleasures of the
world. Hence the proverb, that the Brahmana alone, and not others, has
the right to adopt renunciation or Sannyas. Here is the authority of Manu
:
The great law-giêr

mana to go through the
says, VI. 97,

seers, it is the duty of the Brah
duties of the four stages of life,
studentship,
family life, hermit s life and resigned life. The virtue of renunciation gives
godly pleasure here belo^w and unfading happiness of salvation after death
After this, listen to the duties of kings from me.
it is plain that the Brahmana alone has a
right to adopfc the
renunciation. ^/The warrior and other classes are entitled to the
blessing of studentship or Brahma charya.
Hence,
life of
12
MODERN MONKS,
ENUNCIATION
175
What
is the necessity of adopting Sannyas or rt signed life?

Renunciation or religious teachership is as necessary to the orders
of society as the head to the body
for, knowledge and religion can not
be promoted without it. Also, the other orders have little time to lead the
peopl* to the right path from their pursuit of knowledge, acquiring the
knowledge of the details of household duties and practice of penances. It
is hard for them to act justly anr impartially.
They can not do as much
Q.
A.
to the w->rld sit largo as the divine, being freed from all temporal
For, he h is ample time which others can not have for the
obligations.
the
cf
knowledge of things in virtue of his possession of ri -ht
promotion
knowledge. But the person who IIHS taken holy orders from the life of
good
the student, cm do more good to the people in general by teaching them

truth than one who has gone through the regular succession of householdership and the hermit s life.
The adoption of renunciation is against the will of God for, it is
Q.
God s will to propagate the human species. When a man does not enter
into married lite, he will get no children. If renunciation is the chief object
of life, and all the people adopt it, the human race will become extinct.
A. Many people don t get children even in married life, or if the
children are born, they soon die. Then those people go against the will
If you say as some poet has said
of God.
;
Wlyit ia the fault there, if a thing is not done even on taking pains
and means for it : There is Aone. We aak you how great the harm is if
many children are begotten during householdership, who quarrel and fight
There ia much
with on eanother from committing antagonistic deeds.
When the man who has renounc
dispute from the opposition of opinions.
ed the world, creates mutual love among the people by preaching the reli
gion taught by the Vedas, he will sa-ve hundreds of thousands of them. He
will further The cause of their welfare as do thousands of householders.
A l the people can not adopt renunciation, for they all can not be freed
from fondness fojr wordly pleasures. Those who will turh virtuous people
from the effect of the preaching of holy men, will be, as it were, the child
MODERN MONKS.
ren of those sages.
have nothing to do in the world. What
Q. The resigned say
the illusion of the world ?
is the use of bothering the head with
not live in happiness afrer receiving food and clothes ?
should live
contented by believing one s self to be Brahman (God), and preach the
same doctrine to an inquirer, that is to say, Thou art the Supreme
Being (Brahman), invulnerable to the taint of vice or merit of virtue:
for, heat and cold are the properties of the body, hunger and thirst of
the respiration, pleasure and pain of the will, the world is an illusion,
the affairs of the world are imaginary or unreal.
So, it is becoming of a
All the good deeds and vices
wise mnn not to be bound down to them.
a man does, are the effects of the operations of the body and the senses,
bat not of the soul such is our teaching. But what you say of Sannyasa
or renunciation, is somewhat strange and different from the received opi
nion. Now, which is true and which is false ?
A.
Do they not like to do good deeds? See, Manu ordains, Vaidikaiah
chd ivti ktirmabhih, that it is necessary for the Sannyatins or monks to do
the w
enjoined by the Vedas, which constitute truth accompanied b
?
righteousness. Can they relinquish the work of eating and
:
We
We
>rks
dressing
Why
176
SATYAETH PRAKASH.
CHAPTER V.
they can not leave off these works, will they bo not fallen and sinful by
leaving off good works? Will they not become great sinners, if they receive
house-holders and make no
food, clothes and other necessaries from
return to them in any shape whatever? As the eyes are to see with,
the ears are to hear with, they will be of no use if they don t perform
these functions. In like manner, if the monks do not preach the truth,
nor do they study or sprend the use of the Vedas and other authentic
As Tegards their
scriptures, they are a useless burden on the earth.
assertion, that it is no use to bother their head with the talk of the illusive
world and the like things, it is the preachers of these doctrines that are
incarnate falsehood and sinners, adding to the doing of sins. Whatever
action is done with the body is attributed to the soul that bears its fruit,
DISTINCTION BETWEEN GOD AND SOUL
Those who think that the human soul is the Supreme Being, sleep on
the rosy bed of ignorance; for, the sr ul is finite, limited in knowledge, and
the
Supreme Being
is infinite,
all-pervading and omniscient.
The Supreme
eternal, holy, ever- wakeful, absolute by nature; but the soul is some
Being
times free and at other times subject to the influence of her actions. The
Supreme Being is ever above ignorance or confusion, being omnipresent
is
but the soul is sometimes illumed with knowledge and

;
God never suffers the pains of birth
at other times falls into ignorance.
and death, which the soul endures. Hence the falsity of their teaching.
Q. Is it true that monks are free ffom the obligation of all works,
not using fire for cooking their food or touching metal as coin ?
A. No. That person is called a Sannyast or monk, who knows God
and omniscient
&
do evil deeds and is of good nature. Thus a monk ia a

undoer of evil deeds.
and
doer of virtuous
and
preaching are done by lay persons? The clergy
Q .Teaching
or monks have nothing to do with these works.
A.- -The laity may preach truth and listen to a discourse on it but
time at their disposal as the clergy
they have not so much impartiality or
have. Verily, it is the duty of the persons, called the Brahmanas (minis
teach & preach truth among men & women
tering priests). So men should
among wom.3 n. But the Brahmanas can not get as much time to make
the Brahmanas act contrary to the
preaching tours as the clergy. When
of the Vedas, the clergy alone can check and control theminjunctions
Hence the necessity of renunciation and the clerical order.
should stay one night only at a
Q. Is it right that a clergyman
who has ceased
to
but not longer, as is said Eka ratrim vased grame, &c.

A. It is true to a certain extent, for a man can not do much good
Attachment to
to the people at large by his long residence at a place.
that place gets strong. Love and hatred are increased for things there.
If to do much good be the end in view by living long at one place, then
it should be such as at the place ol King Janak, where the Criars of the
order of the Panch Sikha & other clergymen staid for many years. Bat not
to live at one place, is fabricated by the modern hypocritical sectarians; for,
if a clergyman stays long, their frauds will be exposed and come to an end.
Is it true that the donor who gives gold in alms to the clergy,
Q.
into hell, as is the import of the text
thrown
will be
village,
MONKS AT SHRADDHI,
HOLY ORDER,
177
A. It is also got
by tho opponents of the social Order?, sec
tarians and selfish mythologies; for, if the clergy get money, they will
refute a gre;it deal of their falsehood, which will cause them loss.
Also,
the cWgymon s affluence will make them independent of the sectarians.
Bat when their begging and other necessaries are in their hands, they
will be afraid cf tho
When it is thought good and merU
mythologists.
torious t give charity to the ignorant and selfish, there can be no harmor sin in giving it to the learned and beneficent clefgymen.
Says Mp.nu,
u.>
>
ftft^Tfa
Tsflfa fafa3f*qTJ|^JfTx
o\
XT,
6,
person should give various kinds of gems, gold and the like valuables
to the clergy.
Hence, the prohibitive couplet advanced in argument is
absurd for, if a donor goes to hell by giving gold to the clergy, Ije .will
go to heaven by giving silver, pearls, diamonds, and other precious metals
and stones.
*f
Q The Pandit or lay Brahmin mjide a mistake in quoting the text,
which should be Yatl haste dhanam dadyat: he goes to hell who crosses tho
hand of the clergy with money.
*
A. This text is also written by an ignorant from imagination
for,
if a man who gives
money to a clergyman by putting it on his hand, goes
and by giving it
to hell, he will #o to heaven by
placing it at his feet
tied in a knot of a piece of cloth. So* such guesses are not worth acceptance.
Verily, it.is true that if a clergyman keeps more money than is required
be oppressed with
to meet his own wants or
personal expenses, he will
the fear of thieves and cheats, and become attached to the worldly affairs.
But he who is learned, will never do any selfish act unbecoming of th*
;
<f
holy order, nor will he be tied down to the world, for he has previously
seen and enjoyed all pleasures in the house-holder s life, in studentship;
And he who has taken holy orders from studentship, never falls into
worldliness from his entire selflessness.
Q. The people sny that if a clergmau comes to a feast held in mem
ory of the inane^ orshradha, as it is called in Sanscrit, or invited to
dine then in, tli3 manes flee away and fall into hell.
A.
Firstly, it is impossible and false that the dead come t* the
feast, or that the shradha food goes to the dead forefathers ; for, it is
ugainst the teaching of the Vedas and the reason. When they don t
come at all, who is it that runs away? How can the souls come, when
they are incarnated after death according to the consequences of their
good or evil deeds in the reign ot the just law of God ? Hence, this belief
is got
up by gourmand mythologists and beggars in colored garb, and
is
altogether false.
Verily, it is right that wherever clergymen go, the
manes
feasts held against the orders of the Vedas and authentic
scriptures, will be put an end to, the fraud being exposed.
It will go hard upon him to lead a chaste life who joins the*
Q.
clerical order from
studentship, sexual desires being very hard to restrain.
Therefore, it is proper for a man to become a clergyman after living a
married life and a hermit s sylvan life, ani when he is become old.
A He who can not live chaste and can not restrain his senses,
should not join the holy orders from the life of the student. Bat why
should he not do it, who can ?
He never becomes a slave to the senses,
who knows the evils uf sensuousness and the benefits of chastity. His
energy is consumed as fuel, so to speak, in the furnace of intellection.
The hale have no such need of the doctor and physic, as the sick, la
SATTABTH PRAKASM,
CHAPTIE V.
the lame manner, the man or the woman may not marry, whose
object of
life is only the promotion of the cause of knowledge and
religion, and
the good of the people of all the world, as, for example, the Panch Shikha
order men and Gargi and other women of old. Therefore, the duly
If an unqualified man
qualified persons should join the clerical order.
becomes a clergyman, he will fall off himself and lead others astray. The
ntirely selfless clergyman or paribrat sannyasi is like the paramount
lord in the world, only that a king is respected in his dominions or by
bis subjects and relatives, but a clergyman is respected everywhere,
One
Chanakya says that a king and a learned man cannot

king is respected and honored in his own oountry, but a
learned man is honored and revered everywhere. Therefore, the student s
life is for the acquisition 01 knowledge, training in morality, developing
the married life is for the
physical power and the like acquirements
the retired life is for maturing
practical use of all the best works
thought, contemplation, increasing knowledge, and performing penances
and the sacerdotal life is for spreading the light of the Vedas und other
truthful scriptures, practising piety & pure righteousness, renouncing all
Til actions, preaching the truth and dispelling the doubts of the people in
But those who do not properly do the duty of the holy order of
truth.
Breaching the truth and showing the Tight way, fall from virtue and
dtierve to go to hell. Therefore, the clergy should do good to the world
of the morals of
be equal;
for, a
by preaching the truth, dispelling the doubts of skeptics, teac ning the
Veaaa aiid other authentic scriptures, & promoting the cause of the Yedic
religion.
Q.
Are those people counted
among the
clergy
who
are called
Sadhu8 t Vairgis, Gosains, Khakis, &c ?

(These are different classes of
Indian friars or mendicants.)
A. No. For, none of the qualifications of the spiritual order is found
in them.
They go counter to the teaching of the Vedas, and honor the
thoir abbots or the founders of their sects more than ihe com
of
teaching
mandments of the Vedas. They extol their own faith to the sky. Being
the
wedded to false system of sectarianism, they cajole others into their sect
Instead of doing good to the world, they mislead
for selfish purposes.
the people to the downward path of retrogression and satisfy their own
elfish ends.
Therefore, they can not be reckoned in the spiritual order.
They are a veritable selfish class. There is not the least doubt at all in
it.
They alone are righteous, self-abnegating and high-souled, who act
themselves on the dictates of virtue and induce others to follow it ; who
themselves enjoy the blessings of the present life and make the rest of
the world equally share in them, going themselves on the path of God
mnd showing it to others to go by. So much in brief for the description
of the spiritual order of society.
tht duties of royalty.
The next chapter
will
be devoted to
SUMMARY.
being devoted to education, and the second to secularly,
portion
tb third, from the 60th to 75th year, should be spent in retirement or eremitism,
which requires tbe performance of the five sacraments, the controlment of the senses,
to all, non-receipt of
Ttgetarian diet, study and instruction of knowledge, kindness
An
the
anchorite
into
and
redearch
may keep his
spiritual phenomenon,
chajity,
or leave Ltv iu tbe care of bis con
The
first
of life
CHAPTER
VI.
Of the Duties of Royalty.

:
**n
?rer fqf q*
q^r IWTV
2
i
ANU,
the groat l*w-giver of antiquity, s*ys to the saints who* ap

proached him to ask th^ imoort of the law, that, having described
the dutirg of the four classes of
people & four institutions of society, 1. he
will proceed to explain those of the
king,that is to say, what the qualifica
tions of
king are, what his possibilities are, and wh^t his means are to
achieve success. VI I t 1. The following is the way 2. how a warrior being
educated and trained like a very learned Brahmin, should constitutionally
govern the country with justice: Ib. 2 The Lord saith, Rig. Ill,
TT5TT*rr
The
k>ng
& peoDle
sh
mid
jsr
tj
to
j~>in
wviw. H^
11
form three Councils relating to the
affniri
and Administration, for their wolfare, for the

advancement of knowledge and for the protection of the interests of the
government and the country, which adorn the civilization of a people with
science, independence, religion, morality and wealth.
of Elucttion,
*u ^
?!
U^lii*ion,
flfafrf^
%*T ^
Ath. K- 15, Ami-
2,
Var. 9 M.
,
2-
^^qm^Tif^S^ ^rwjr:fiHt^: Ath- K. 19, Au. 7, Varg 55, M- 6

The three Councils constitution, including the government policy relating
to war and pe*ce, an*l the army should watch over the p"osperity of the
government of the country. Regarding the king and the courtiers, the
1
should require the chief leader to act in obedience to the juab laws
of the constitution of the court, and the other c mrtiers to abide by the
laws of the government.
In other words, one individual should not
kmg
have the absolute power of government the Council of wh ch th King

the President, should be subordinate to h m the king and the Council
should both be subject to the People, and the people should be subordinate
;
is
to the
mncil.
If this
course be not
adopted,
as
the Shatpath
of li p e should be spent in renunciation and employed in teach

the realisation -jf God by introspection, being free from the three
The resigned parson ehould go from
desire^, viz., for chi dren, wealth, and fame.
and other commandments of God.
t
to
teach
bennrolence,
truth,
plac?
justice,
place
He or sho should live on pure food and drink, giro injury to no creature, be angry
with non*, bless in return of curse, clip the hir, put on purple dress, and keep stiff,
or virtue to be practised aud taught is marked nith ten characters, vie,
The
The fourth portion
ing religion
ac
>
religion
patience, forgiveness, self-denial, honesty, purity,
mastery over the senses, aeuaiblenest,
knowledge, veracity, cheerfulness,

Secular priests prohibit pecuniary gifts to the resigned, which is not proper, 19
The Brahmins or learned persons
these selfless persons know a better use of money.
alone should join the holy order bat not othtre,
they can do more good to the world,
180
CHAPTER
SATYARTH PBAKASH.
VI
fern
Kand
13,
Prapathak
2,
BrahS, K*ndika,
7,8,
the ruling body bînor
inde
pendent of the peoole and absolute in power, and beinof in possession o

the country, will ruin the p u ople. Thus a sole and independent monarch
becomes neglectful of his duties and ruinous to the people.
greatly
He
So, none should be

people and, as it were, eats them away.
in a government.
An absolute king ruins thn people as
the other carnivora destroy healthy and vigorous animals to
does not allow anvone to rise above him. He wou d rob the
wealthy, despoil them, & unjustly punish trem, to serve his own purposes.
oppresses the
made absolute
the lion and
eat them. He
tret
srium ^fa^T^rt
TT
V*t
sm
War
Atharvaveda, K. 6, Anu. 10, V. 98, M. 1 The king should appoint
him President, who is the greatest promoter of welfare in all the people,
who can vanquish the adversary, who cannot be overcome by the enemies,
who surpasses kings in excellence, who is most influential, who is the
fittest person to preside, who is endued with commendable
qualities, who
does good deeds, and who h*s a good j;em per, commanding respect, and in
spiring confidence, who is able to afford asylum, and who is most popular.
learned rulers
&
make
Yaj.
IX
40.
the world free from the enemies

people,
of justice by unanimously appointing the
president-king overlord, being
the Jriend of all, endued with perfect knowledge and
justice, ever free
from partiality, to protect the people s wealth and the prosperous govern
ment of the universal empire, containing many learned people, so us to
further the cause of progress.
*rr
The,
Lord says
all
R?^
snir.
Rig.
xxxix,
2-
rulers, let
your weapons, fire-arms, missiles, guns,

muskets, bows, swords, and other arms be powerful and effective in van
quishing the enemies and resisting their onslaught and let your army ba
admirable and efficient so as to be always victorious. But let the aforesaid arms and accoutrements be not so useful to one who does
reprehen
To be explicit, a rule prospers and progresses
sible and unjust deeds.
:
as long as the people are righteous.

But when they commit iniquities, it
goes to rack and ruin. The appointment of very learned men as educa
tional officers, of pious & learned men as the dignitaries of the
spiritual
council, and of noted virtuous and learned men in the administrative
council, and of the most remarkable person of them with regard to
qualities, action, and disposition, as the president of the executive council,
produces all kinds of prosperity and progress. All the people should
obey and abide by the rules and regulations of the government policy
framed by the unanimous consent of the three councils. They should
agree in all the works that are for the benefit of all the people. They are
bound to do what is beneficial to the whole society and to all the affairs
pertaining to religion, They are at liberty to act in their private concerns.
KINO.
PRESIDENT.
181
PRESIDENT.
The
(pi
ilificatioiH
a Ptvsidont aro
<>f
lie
should be the promoter of
wealth us quickly as lightning, as dear to all as tho air and life. He

should understand what, one means, acting impartially like an impartial
bo a pro notor of justice, leligion, and knowledge like the sun; an
jii igo;
of
tho darkness of ignorance, injustice; a destroyer of the wicked
enemy
like tiro; a rastrainer of the wicked by various means like Varuna or the
and a
ease to the best people like the moon
who
A
wealth
the
wealth.
like
lord
of
possesses
persoa
replemsher
these qualities,*8hould be elected President.
controller; a dispenser of
of
^\fa ^
rjqsnfcsnîsf
That person
like the sun, who

at whom
then?,
&
That person
the wicked, an 1
moon,
RSftfa
MM
*jf<!
siffiifa
none on earth can look with angry
&
is
worthy to bo made President who
is
of great
and who
religion,
^fa^Sjfacftfegu
who is aw.ful
to be the President of a society or council,

strikes fear in the heart of all by his power
is fit
is
and oo ntrols
contemptuous eye,
is able to
Suppress
resources in himself like the fire, air, sun,
an eacûragar and promoter of wealth.
KING.
Who
is
the true king
S ys Manu,* VII.
1719, 2428,
30,
31,^
That wh ch is punishment, is the very person, as it were, that is the

the same (law of punishment) is the dispenser of justice and the
governor of all it is the representative & surety uf the duties of the four
classes of people and their four institutions.
Manu, VII, 17.
kin<r,
It rules all the people, and is the

It (the
protector of all subjects.
law of retributive justice) wakes when the people sleep. Bence, wise men
regard the law or punishment as virtue or religion. Ib 18.
When
law
is
enforced
the people: but when

the king from all sides.
it is
rith proper consideration, it delights all

execuced without consideration,^ ruins
Ib. 19.
The absence of justice spoils all- the classes of people & breaks up all in
The abortion of justice^provokes
ustice
the resentment of the people.
stitutions,
not become unmindful of their duties and enjoy peace and

where
the genius of justice liko a turnbe person ot black color
hnppinebs,
and red [eyes stalks among the people to destroy crimes, and where the
-They do
administrator of justice or inflictor of punishment
is
impartial
&
learned.
Learned men consider him to be a judge, or proper person to inflict.

puiishraent, who is veracious, who acts after consideration, who is wise, &
who is a learned king-president in securing success in virtue, wealth and
Ib. 26.
pleasure.
SATYABTH PHAKASH
162
CHAPTER VI,
The king who well administers justice, promotes the cause of religion,
wealth, and the enjoyment of life. But the king who sits on the judgment
seat, and who is voluptuous, malicious, mean, and low-minded, is ruined
by retributive justice itselL Ib. 27.
i
As justice very awful & majestic, it can not be upheld by the ignor
It ruins the unjust and unrighteous king
Ib. 23.
ant, & unrighteous.
is
For, ha who is unassisted with the advic? of sages, who ia unlearned,

untrained, sensuous, a block-head, is never able to inflict punishment or
Ib. 30.
enforce law with justice
i
But he alone who is pure in mind, right in conduct, keeping the com
pany of the good, acting in perfect accordance with the laws of morality,
and helped by the advice of the best persona, and who is wise, is able to
strictly enforce
law and do
16, 31.
justice.
CHIEF OFFICERS.
Persons thoroughly versed ia

For, Manu says, XII. 100, 110115,
the Vedas and other scriptures, perfectly learned in other subjects, vir
tuous, masters of the senses, and polite in manners, should be appointed
in the four offices of (1) the command of armies and authority over all
commandants of corps, (2) the head of the criminal and judicial affairs,
over all, and (4) royal authority; that is to say, the
(3) supreme power
ommander-in-chief, chief udministrator, chief justice, and king should
be most learned in all departments of knowledge.
COUNCIL.
u
The decision or judgment of the council of at least ten learned
persons, or in their absence, of three learned persons, should not be
transgressed or controverted by any one. 16. 1 10.
The members of this council should be learned in the four Vedas, logic,
Nirukta or Vedic companion, law, and other scriptures. But they should
not be students, family men, and anchorites. It will be a pn periy consti
tuted council when it contains no fewer than ten learned persona. Ib. 111.
I
*SW
qfWPSTQT
The decision of the assembly constituted of three persons versed in

the Big, Yajur, and Sama Vedas, should not be transgressed by any one.
Also, even the decision of a point in law by one clergyman or Sannyasi
thfc
all the Vedas *nd is the foremost of all
regenerates,
bn the b-^st law ; for, the opinion formed by an
should be considered
assembly of millions and trillions of ignorant mea should not be accepted.
who knows
>o
Enu
MEMBERS or COUNCILS.
OF ANGER,
n fnrt
A council
oan not be constituted of those men who meet by thousand* 9

of:
the knowledge of the Vedas, the training of the
and
other virtues of urbanity, and right
veracity
student,
thinking,
and who are Brahmin by birth but live like the Sudras. Ib. 114.
who
are destitute
The l*w taugnt by the illiterate fools, ignorant of the principle! of

Vedas, shouid not be accepted. For, hundreds of kinds of sin overtake
them, who follow the teaching of fools.
Manu, XII, 115.
Therefore, ignorant people should not be taken into the above thret
Councils, educational, spiritual, & judicial or administrative; bat, On the
contrary, they should ever be constituted of learned & righteous persons.
MEMBERS OF COUNCILS.
t ie
Manu, VII,
11
43-
For, the people can then and then only become kings, presidents
members of the sovereign council, when they have studied the three bran
ches of know edge of the four Vedas, namely, dutiea, worship & philoiophy f
with the masters of them eternal laws of equity and justice, logic, met**
physics, w z., the right knowledge* of the attributes, actions, and nature
;
Godwin other words, divine science, traditions

and mode of assertions and interrogations,
of
&
customs of the people,
pufair*
fag
m:
Ib. 44.
and the president should gubdue the tenses and

keen them under control, ever follow virtue, and avoid vice, and keep
others away from it. To strengthen themselves, they should practise
his own senses, that
yoga or meditation for, one who can not subjugate
and the animal oody, which are, as it wert f kit
is, desires, respiration,
the subjects out of himitlf and
subjects in himself, can never conquer
brin them under his control.
All the councillors
With a firm resolution, he should carefully shun the ten fcvils arising
from the love of pleasure & eight vices springing from anger, from whos
snares it is hard for a man to get out. He should also help others out
EVILS OP ANQER.
Ib. 45.
of them.
born of the love of pleasure
For, the king who indulges in the ten evils
and wealth, that is, rule, riches and other resources. He who
from hot temper, loses even hia bodj.
indulges in the eight evils arising
loses virtue
(2\
4,
47.
The ten evils arising from the love of pleasure are (1) hunting or Sport;
the like plays
(3) sleeping by slay ;
gambling, chowpar (drafts) and
ill of others ; (5) excess with
or
scandal*
love
talking
tales,
listening to
;
CHAPTER VI
SATYIBTH PKAKASH.
wine, opium, bhang or hemp leaf drink,

(6) the use of intoxicants,
ganja or hemp leaf smoking, opium smoking, and the like stimulants;
(7) singing; (8) playing on musical instruments; (9) dancing or witnessing
dance, attending balls and (10) useless strolling to and fro.
women;
The eight evils produced frjm wrath or hot temper are 1. back-biting,
adultery or rape, i. e , outraging anybody s wife with force, 3. malice
ur hatred, 4. jealousy, that is, not to bear to see others prosper, 5. fault
2.
good qualities,
qualities as faults, and faults as
squandering, that is, ;o waste money and other valuables in unrighteous
work, 7 to speak harshly, and 8. to punish people without faults severely
or call them names. Ib. 48.
findingto show g)od

6.
rf
sef 3cr?ft
faf
rT
v&* mwtri
He should carefully relinquish avarice, which is in the opinion of the

learned the root of evils that befall a man and that are produced from the
ove of pleasure ajid outburst of hot temper. 76 49.
The grett
evils among the vices produced from the love of pleasure

alcoholism or the use of intoxicants, 2. gambling or playing with
These four are
dice, 3, keeping too much company of women, 4. hunting.
the most wicked evil habits. Ib 50.
ere
1.
Of the evils arising from the love of pleasure and hot temper, three
greit evils causing great pain, namely, 1. to punish people without
Ib. 51.
faults, 2. to use harsh language, and 3. to spend money illegally.
e
52,
Of the seven
resulting from indulgence in sensuous pleasures

and the uncontrolmenb of hot temper, their heinousness increase? according
to their order of piecsdence, viz., the useless waste of money is less heinout
than harsh language, harsh language than injustice, injustice than hunting,
hunting than excess with women, debauchery than gambling, gambling
than drinking, which is the greatest of all evils.
evils
The rule in this case is that it is belter to die than to indulge in

vicious habits.
For, if a vicious person lives long, he will commit more
sins and
to
deeper and deeper depths of misery, suffer more pain.
going
But
if a
person not addicted to any evil habit die, he will have enjoyed
Ib. 53.
pleasure.
Therefore, the king in special & fie people in general should not be
addicted to hunting, drinking, and other vicious habits
but, on the
contrary, leaving vicious sensuous pleasures and attaining righteous
merits, disposition, and methods of vorlc, they should do good works.
;
MINISTERS.
What kind
should be,
is
members of the royal court and ministers

thus declared by Maim, VII. 54-57, GO G4
of persons the
cf
uilfam^
M, VII
54,
185
So BJXCTS OF DELIBERATION.
AMBASSADOR
The king should appoint soyen or eight rnimisters, born in his territory
and country, versed in the Vodas arid otfi-n- .scriptures, bravo and cour
ageous, of purpose nevrr to lu- frustrated, of gocd faiuily, weil-educated,
eminent, virtuous, and skillful.
For, without special assistam-.o even 11 easy act is hard to be perform
ed by a single man. Such bjing
case, h,\v can th- griMl work of govt.
be done by an individual person ? Therefore, it is a very bad pUn to m<ke
one person king and to entrust the affairs of government to the discretion of
Ib. 55.
a single individual.
SUBJECTS OF DELIBERATION
:
thr>
56
lb.
Tho president should daily consult expert learned ministers on govern

ment affairs, such as 1. peace to be msfde with somo one,
the
w-*r, 3.
"2.
establishment of order
country,
4.
prosperity
to utilise the peaceful time for the

to attack an evil enemy in one s
defence of the
favorable and
prosperous time, 5. the projection of revenue, organieHtion of mmy, 6. to

establish order in acquired pr vinc s and make them free f ron disturbance
and danger, which duties sh
d ever e ngge his serious thoughts,
DECISION BY MAJORITY.
j
>u
He should carefully take the opinion find grounds there.- if of coucillors

on state affairs first separately & then collectively aud decide on a measure
according to the votes of maj-u-ity for the benefit ai hirnseif <feoihers. Ib. 57MlNI.sTEKS.
Ho
should
ll
It).
60-
other
ministers, upright, prudent, of decisive

appoint
character, of great*resources, very able to secure the required objects, aucf
well tried by experience.
Ib 61.
He
should engage in service as many officers and men,

active, power
ful, very ingenious and choicest, as are required for the efficient pjrfurm,
ance of state functions.
FOREIGN AND HOME MINISTER?.
II
-He
Ib. 02-
should appoint brave, bold, strong, virtuous

men, of good family,
ai.d shy and timid
persons ior internal
at the posts of important work

affairs of the home department.
AMBASSADOR.
ift.
He
63
should appoint that person as his ambassador who comes from a dis.
tniguished family, is of righteous intents & purposes, a ,,d of good conduct
,
virtuous at heart, able to foi\ shadow the course of
great event* to comethoroughly familiar with all scriptures & expert in his work of
diplomacy.
SATYARTH PBAKASH,
186
CHAPTEB VI
-The ambassador should be very zealous

ment work, love his work, be sincere, pure at
in
the discharge of
govern
hoarr, dexterous in work, of

long past, acting in a-co.dance
retentive memory, not forgetting things c.f

with the requirements of the countries and times
hardsome, intrepid and
Ib 4fi. The man of these
eloquent.
qualifications is worthy ot being an
ambassador of the king.
OF OFFICIALS AND THKIR EESPONSIBTLITIES.

Manu, VII. 65, 66, 63, 70, 74^8, ihua describes the kind
and the work to be entrusted to them;
of persons
The prime minister should
see that justice is upheld in the infliction

and
that
no
unjust punishment is inflicted. The treasury
punishment,
and executive work of the government should be in the hands of the
The staie counc 1 should regulate all work. The power of
kinermaking
alliance with any country or
or
pe.ce
declaring war should be vested in
the ambassador or foreign minister.
of
6").
It is the ambassador who creates u/.ion in disunion ai,d divides and

He* should so act as to produce dis
disunites the wick* d in alliance.
union among enemies. 66.
I
rf^T
The president,
ministers or councillors, the ambassador and
other ministers should ascertain the designs of a hostile king and his
peop e, }:nd take such measures carefully as to run iuto no risk or bring
no trouble upon their country. 68.
all
^cjn faf*5i
si
qflifo3ra9*r,TO 70.
He should fix his residence in the country, picturesque and enriched

with forest, wealth ?i;d grain; in the middle of wh<Lh he should make
a series of fortificatioi s, manned with B veil ere, built of earth, eurruundtd
with a ditch of water and forest on all sides, gairisoned with fcrmy all
round, ai^d protected by uiountains aiound. In their centre, he should
make his town, which should be surrounded with a rampart.
sj?T
sNsfa
niafiK^ft
^^T;
For, ne armed bow man seated therein can oppose a thousand in

vaders, and One hundred entrenched garrison soldiers can resist th-j attack
of ten thousand enemies.
Therefore, it is necessary to build a fort.
i
It should be plentifully supplied with weapons and missile,

money
and provisions, conveyances and learned Brahmins fit to teach and preach,
mechanics, machines and various kinds of appliances, grass, provender,
water and oth*-r requisites. 75.
ke a house for his residence,

In the centre of the fort, he should
flowers and other things,
with
with
trees
beautified
with
supplied
water,
in in all seasons, white-washed,
live
to
comfortable
in
all
protected
respects,
and which should accommodate all the Government Offices. 76.
RIVENUB.
CHIVALRY
187
II
After finishing his study in t

student s life, ho should marry only
one Woman, beautiful, accomplished, attractive, born in a very noble
know
c, suited to him in
family ot his warrior class, annablo in
ledge, disposition, activity, temper. Ui giirding all other women us outride
his amour, ho shou d not even look at thrin.
77.
>e
II
78.
He
shou d keep a chaplain and a priest, for they will perform firerices of the hous
sacriiice, fortnightly worship, and other rehgi
;. while
he himseif should always be busy with the government affairs, the ri^ht
performance of which constitutes, as it were, his prayer, meditation and
other acts of worship, t wnioh ho should devote his days and nights so
as not to suffer any wo;k to go wn.ng.
OF TKIUUTG OK RKVKNUK.
>us
He should receive his annual tribute through virtuous collectors of

nd the
revenue; and the pivsuient-king and the other chief officers,
whol- council should all act in conformity with the precept of the Vedug
and behave themselves towards the subjects
parents. Manu, VI I. 80.
lic<>
II
The
should
appoint various ina nee ting officers of the

It will be their duty to see that all the
employes of
state council
government work.
the government service in different offices work and
discharge thîr
duties in accordance wiih the rules and regulations of the state.
Tney
should honor them if they work properly arid conscientiously and
punish
them justly if th^y act in opposition to orders. Ib. 81.
To spread the
of tho Vedas at all times, which is the inex
li^ht
haustible treasure of kin^s, the king and council should
properly honor
him who com^s from the university ^Guru Kul) aft^r
having finishtd his
study of the Vedas and o her scriptures during his studentship.
They
shouli also honor them who turn out learned sc iolars. -Ib. 82.
This course will
and contribute
devoted
promote the cauê
of
to the yreat progress of the

to the protection of the
people is
in the kingdom
Whenever a king
knowledge
people.
chullanged to
fight
by another
person, equal, inferior Or superior to him; ho calling to his mind the

duties of the warrior class, should never desist fiorn
joining in battle with
him and should fight with great skill so as to obtain a
Ib. 87.
victory.
-The kings who fight in battle with all their miuht, without fear* and
turning their back, with the view to kill the enemy, obtain happiness.
They should not recede from combat. However, to vanquish the
enemy,
CHAPTER VI
SATTAETH PEAK ASH
188
s pelf from him

for, one should make such
*.s to defeat him.
means
such
They should nob Suon
odi-pt
disable or destroy themse^s out of oily uke the lion burnt by caning
Ib. 89.
into the range of the firing of arms.
LAWS OF CHIVALRY.
conceal one
right to
it is
manoeuvres and
STI^TQ^
VlV ltlff
*fl
raqf^fi
if
Htf!
if
CJTrgTf
Warriors, keeping before their miud the laws
of
chivalry or the rules
sucu
beetle
a,
iu
not
strike
anould
of virtuous ma i,
person as stands here
or there, as is cowardly, as joins the p ilms in submission, as has the hair
loosened, as sits, as says I ain ihy refugee; 2. as sleeos, as is swooned, as is
risked, as is without arms, as is a, spectator of tight, as isacompanion of the
enemy; 3. as is smarting under tue pain uf wounds, as is miserable, as is
as rana aw .y.
ib. 91, 92, 93.
extre.neiy wounde*d, as is iiniM ur lenitied,
But su3n persons stiould be taken priao<eio, and tuoê iticit are well
should bj puu in a jail.
Tney should bj properly supplied
am>ng mem,
with tood and clothes. Tne wounded should not be teased taid subjected
to p-tin.
Tney sluuld be îvea such wor.c to do as they are fit for. it
should be particularly borne in n,iud not to hurt or strike women, child
Tneir children should be
ren, the old, the sick, or otherwise afflicted.
maintained like One s own. Tueir Women should aiso
maintîn, }d and
s sisters & daughters, wiioin never to
as
one
at
with the eye
regarded
When the order is welt established, tnose persons who are not
of lust.
suspected to take up arms again, should be honorably set at liberty and
Bat tnose who are thought
seat to their respective hoirits or countries.
to c use disturbance of pe,,ce, should be always kept in confinement.
1.
be"*
io,>k
The
soldier
who
deserts his
ranks out of fear
in
battle, should
be
punished when
takes upon
Ib. 94.
c.-iught for the crima of treason t;giinst the,troverrHnent; he

himself all the consequences of the evil ucts ot: his commander.
HTlT
ffvvn^l
Wr!^r^ g
His master takes his merit which was to give him happi less both hera
and hereafter. If the deserter is killed, he ge s no felicity, lie loses the
fruit of all his good deeds. He does not obtain that merit which is acquired
by him who figuts honorably according to the code of war. Ib. 95.
-The rule should never beinfiringed that a comm nd-tnt or a soldier,

who has captured cars, horses, elephants, umbrellas, money, grain, cows
and or,her cattle, womcm, an all ooher kinds vf substances, and the flasks
t
of clarified butter, oil and other liquids in an engagement, should receive

them as his lawful prizes of war. Ib. 95.
Ui^r
But the men of the army should make over tl.e sixteenth part of their
The king should also give commadauts and soldiers
one-sixteeuth part of the booty captured conjointly by the
army. Ib. 97.
prizes t) the king.
DOTIKS OP KULEES,
POLICY.
189
b ittle shoul bo given to tlieir surviving wives

i
children. Their widowed wives & destitute Children should be maintained
*t trje exp^nô of thn *t ito. WU-MI tli-i children attain mnjority, they should
to their fitness. He who loves the
be provided with emplo-, m
Thfl sh ire of tho slain
&
>nt
!i<voriin<
prosperity, honor, success, f- licity and

never break the above rules of wnr.
progress of
his
kingdom, should
DUTIES OF UULERS.
&
the state council should aspire 1. to pet what is not possesed,

kinoto preserve with care wât in ncquind, 3. to augment the ncquisition,
to the promotion of
4. to apply the increase of wealth
knowledge and
of th^ Vedic f afh,"hnd to
it to students and preachers
to
give
religion,
The
2.
support the helpless orphans and destitutes therewith. Manu, VII, 99.
He should always try without indolence to fulfill the object of the
aforesaid four-fold aspiration of themilitary class.
.
shoul 1 strive to gain by piniahment what is not obtained, to pre

whnt
i^ obtain ad by o^ns^ irit inspection, to augment what is
serve
preserv^
and otlvr legtl
d^-s of ii Cres*, an 1
o spend the increase of
interest
by
Ib. 101.
wealth always in th^ w-*y de-crimed
HH
ab<>vo.
He shou
d nnver tênt nnyborly with guil^, bn
nd bem<r ever
in his dHalriufH with aU,
of the IOB to avert his danger therefi-om.
<
on
hi-<
should aot with sincerity

guard, detect the frnud
Ib. 104.
^^
No en^my
sh<ml^
-ble to
know his we.-.kness or vulnerable point;

we points, He should conceal hig parts
but he should ever know his foe s

attackable by the foe as the tortoise hides
>k
its
limbs from
danger. -Ib. 105.
3=fi3fîrT%^fo fa^T^ nTT9RH

S^^TqgrijrT SlSjg^ frfant^
watches
the
heron
As a
attentively
opportunity to catch a fish, so let
him muse on coHnotin^ wealth having improved his finances, let him put
f
his strength like a lion to vanquish the enemy let him full upon
the foa like a le -p ird from an anrmsh; let him double like a hare on tha
Ib. 106.
appro icu. of a powerful enemy, an! hen t*ke him by surprise
I
>rth
POLICY.
Thus, let the president desirous of success reduca to subjection all

tho felons, r >bb9r=}, thi^v^s in the country by 1. amnesty, 2. presents, 3.
fail to secure their submission, let them be
division; and if these me
4.
Ib. 107.
force ot arms.
ier
rni
brought
subjection by
<na
As a husbandman removin ef ch-iff preserves his corn ar.d does not

suffer it to break, so sh uld u king destroy robbers and thieves & protect
Ib. 110.
the kingdom.
CHAPTER VI.
SATYABTH PRAKASH.
190
his people from fondness for

soon ruined before his death with his relatives and deprived
The king who thoughtlessly weakens

pleasure,
of his
is
kingdom.
Ib. Ill,
OF EMFIRE.
iHm*
As the amaciation
body cuts off the life of sentient beings,

so is the life of kings, th*t is, their power and substance, together with
Ib. 112.
their kith and kin, destri yed by the emasculation of the people.
faosr*
of the
fw^mswi^Tcj!
sri*Zfta*i?T fsmfsk:
Therefore, the king and the sovereign assembly should so try for
be conducted with effi
the succe s of government., that state affairs
i.y
is devoted
who
of
ever
The
that
increases,
ciency/
by all means to
king
joy
the protection of his dominion!*. Ib. 113.
MANAGEMENT.
For this purpose, he should make a government office in the midst

and a hundred villages, to pi ice in it officers required,
properly qualified to carry on the government. affairs. Ib. 114.
of two, three, five,
Ltt a chief man bo appointed ov3r one village, another over

villages, a third over 20 such villages, a fourth over such 1UO
townships, a fifth over snch 1,100 townships: that is to say, just as at pre
sent there is one Patwari or notary in one village, or a thana: police station
in 10 such villages, and a big thana over two sueh
police stations, and over
five such thanas one tehsil or revenue office,
over 10 tehsils one district
Ib. 115.
ten such
&
office.
Mauu
All this system of government

and other law-givers.
*>as
been taken from the code of our
^T^mT^g^^nTfacfi:*^
He should arrange to govern in t .e manner described above and order
that the lord of one village should daily c jnfidenti ill\ report to tbe lord
of 10 villages whatever crimes and occurrences happen in his jurisdiction.
In the same way, the officer of 10 villages shou d report to tint of 20
Ib. 116.
villages what occurs in 10 villages under him.
I
The officer in charge of 20 villages should report daily the occur

rences of 20 villages to the officer in charge of 100 villages. The governor
of 100 townships shunld submit his report daily on what happens in his
117.
jurisdiction to the governor of 1,000 townships.
each in charge of 20 townships shoild report to the
100 villages and ten lords of 1000 villages each should report
all occurrences daily to the ruler of 10,000 villages ard to the State
Council of 100,000 viil -ges. All thoê state councils should report the
events of the whole worli to the universal sovereign assembly.
Five
officer of
officers
120<
PEACE OFFICERS.
TAIITIOX
191
(Tho affairs of those townships, .either jointly or separately transacted,

another minister of tlio kin_r inspect who should be well affected,
and by no means remiss. Ib.
).
Two presidents of each 10,000 villages should be so appointed that
one of them should luperintend tho ho no department, consisting of the
:ind the other should
judiciary and other ex cutivu brarches,
vigilantly
let
12<
m.ke
tours to inspect tho
Work
of ôvrrn/iient servants.
*$;pn?iffttfEq
and SD, terms builling
ln_rli
for t tM deliberative body, where lean
brillimt as tho m
persons,
who Irivn h id all iciods of nxporiducj in knowledge, should sit to c.nsid
t,ho^ m iur -s \vh c
prom t,o ho inr, rests o tin ruler and the
ib. 121.
ruled, and to investig to the laws and principles i-f know td^^
i
Larga towns should have a
mtit ul,
>ou
i>d
ing
Emissaries and do ojtives should be plaoji un l-jr thd cui^t inspect

Ttie king sh mid secretly ê irn ttie merits un.i dementi uf
utfijei
ah the subjects
tut^
<
>r
of
in th-i
(iift jraiit
merits honoured.
kingd m by me ins of th- d^Lt-c&ive p>lice, constiDjiiuqueius should ba punisncd and pe rsuuS of
castes
fb
PEACE OFFICERS.
1122.
The persons appointed by the ting
for the protection of the

people
vinuous, well-trained, learn., d, and of good family ; rogues,
robbers
and
felons, thieves,
oth^r peace-breakers may be saved from their
nefarious work by tngjîng them in the g .vemmei.t servic^ and
placing
them under the above officers, thus turning those evil men into
guardians
of peace to protect the people.
ib. 123.
should
be
If a government servant takes bribe from plaintiffs and defendants

to do injustice and partiality and defeats the end of l*w, the
king should
confiscate all his property, give him condign
punishment, and expel him
to such a country AIS never to come back from,
if lie is not
punished, hia
evil example will induce others to take to corrupt on.
But the dread of
pnnishim-nt will save them from evil practice.

The government servants should receive
ib. 124.
so
rny^h land
or
from the government monthly, annually, from time to time, or once

as to maintain them respectably, nay, to enable them to
money
for
all.
acquire affluence,
They who are old, should also receive the moiety of their previous allow It should be borne in mind that their sustenance allowance lasts
ance.
as long as they live, but not after their death.
Their children should
be provided
receive due consideration an
according to their worth.
Their minors and widows should also receive allowance for mainte
nance from the government according t; tho merit and in
proportion \o
But they should forfeit it, if
the length of their service.
they turn wicked.
This policy should be strictly maintained.
TAXATION.
1
-In imposing taxes upon the people in the kingdom, the kinjr or state
Council should take it into consideration that the officers and other
gov
ernment servants, as well as subjects enjoy the
blessings of ease and
comfort,
Manu, VII, 128
f
CHAPTER VI
SASYARTH PEAK ASH.
192
ih.
Thekins? should annually receive taxes in small amounts from his people
t ie bumble-be;} draws its food little
by little.
calf or
just as the leech, the
\\
He should not cut his own or others rrot of ease from excessive
covetousness for, he who cuts fie rooi of work and ease, brings distress
upon himself and others. Ib. 139.
;
is
The monarch who is strict and lenient in the discharge of his duties,
held in gre*t esteem from his severity towards the wicked and indul
towards the good. Ib 140.
gence
ft^m^fafa W^msTir:
rlnTum^ Tjft*%fcm: HUT:

Thus should he govern his people. He should ever protect his people,
Ib 142.
negligence.
being always devoted to his work and free
tjsf
sir
fr.>m
1 4 3.
Th-^t kin? with Jm ministers & servants is dwnd & not living, in whose
presence the lifn and property of persons in his dominions crying for help
Such a king is destined to c ffer great pain.
are taken away by robbers.
The king
hisfh^st duty of kings is the protection of the people.
receives tribute as laid down in the 7th chapter of Manu sCode or aa
fixed by the governing assembly, acquires merit and snjoys happiness,
but suffers pain by acting in cantravention to the above rules. Ib. 144.
The
who
ES
DAILY WORK.
in the latter part of night,
Rising
answering to the call of nature and
he
should
a
bath,
attentively pray to Qo^, offer oblations to fire,
taking
honor learned and virtuous men, take food, and enter the hall of audience.
-Manu, VII, 145.
Standing there, he should show condescension to the subjects present,

and dismissing them with love, consult with his prime minister on the
Ib. 116.
affairs of government.
i
Then he should go on
wrJk with him. On the knoll of a mountainf

the solitude of a forest where there is no bit oe
grass to disturb, or in a lonely place, he should consult with the prim
minister in a calm mood of mind, unruffled with
angry passions, ib. 147
in a secret
chamber,
in
WAB
KINDS
OF TACTICS,
193
Manu, vn. 148.

That king is able to govern the whole world though wealtbless, whoso
great secrets and plans of action for the good of the people are alwayi
deep aiul hidden from the knowledge of others. Hence, he should not do
a single work until it is approved by all councillors.
11
Six
KIND OF
TACTICS,
The king, ministers and other government servants should bear in

mind that their work is of six kinds which should be properly done after a
thorough consideration viz plans regarding entrenchment invulnera-ble
ness, attack, peace, waging war with wicked enemies, making two divi
:
sions of the
from one
army to gain
own inability.
making
Manu, VII. .161.
victory,
alliance
with a powerful king
THEIR TWO-TOLD NATURE.

rj fefa*
The king should
clearly understand the two-fold nature of peace,

Ib. 162.
attack, defence, two-fold division of corps, and alliance.
war,
The two kinds
of peace are* a treaty with the enemy or an alliance

but he should regularly continue the
with another for hit oppositon
Ib. 163.
present and future plans of work.
:
*n ftr^^j tcrms^fefttift ftn^; ^r!:

wigjr^ su?iTsm3[u% 3i!T
War is of two kindrf/namely, one declared in season or out of season
and another
for one s own sake
Ib. 164.
the friend or an ally.
;
waged against the offending enemy
of
The two kinds of attack are expeditions against the

Ib. 165.
unforeseen circumstances with or without allies.
enemy under
The two kinds of] inaction tire decline or weakness in course of time
or from some cause or to remain inuctive at one s place at the remonstiaIb. 166.
tion of a friend.
I
The, division of the army with its commanders into two corps for
Ib. lo 7.
purpose of success is called the two kinds ot division
of alliance are those in which a king seeks the refuge

more powerful king u: a great man against the dread of the enemy
The two kinds

of a
<n-
to
the
accomplish a certain plan of action.

AVAR.
sfar*
Ib. 168.
CHAPTER VI
SATYARTH PBAKASH
194
that war at cerUin timo will bring on a little

to his ad
tain victory,
Ib, 109.
truce and have patience till favourable time-.
\Vhen he com-s
muko
he should
know
to
him, but at other time tend
distress to
When
all
Iho people or ;irmy
ex
is
t^m
tUinM
wage
9^
g^TSRfrrwn^ is
When
171.
11).
thoti rmy of
with him.
g
When
i^
in
veiluct-j
the
carefully and gradually pacify
1
-
,sl:u;iid
jnul
Kferengih
enemy und
once
se
k n^.innco with some virtue us
-^-"ib.
his
i"0.
:,>nhUlouble
f^riîf^^fv!^ ^^r
SOjn
Hack him. he should

moaarob
nl
ai
that
17o.
]f
re.si>>t
the
detect^
lie
power
oi:
the
should nob bj
ever
be
should
He
-y
in
term
wicked
a
powerful king.
vanquish
>
.id
a politic king so arrange nil his affairs ami

or enemy may obtain -ny :;dv
rieutr.il
-ike
ally,
powoi
or
liege,
ho
fi|
viriaona kinir: bo
wit h him
I h-.
liOitile to a
<jngo>i
-Ib. 17-1-
em
the
nnlts in
should unhesitatingly and bravely
adopted
I!- --
army
_ Ib.
nhould
*Q
and
engage
lie
transport,
&
.<
q^îmq^^sHfliviltn rfig ^^CT

\YhenheknowstlKitthe enemies WiM
to
proceed
the kiritf consider.- the enemy to bo very

his forces or divide them into two corps t.) acl;
M.t
action,
-When
v<Z\
proserous
mi
^*fi*M uver
he finds his forces jubiUh
jirr.iy
in
immei
In
the enemy weak and nnrctdy. ho
the
happy and
to
condition, and
fr
himself in the same state, it i* time
war against; the enemy. 11). 170.
also
lie
u-iiry, he
plans are to be
over him.
that no
177.
properly cunsitlcr tho ad vantages ^ disadvantages of all his

re. Then he
present plans actual y ai;dortuk..;n or t.) Ije c..i
Ib. 176
should try to eliminate the disadvantages & s -cure the advantages.
L Jt him
faafa^q;
That kin^ is never overcome by his cnemi-.s AV:

weighs the advan
who
oi
future
his
and
speedily takes
measures,
disadvantages
tages
resolution on the presentation of MI occasion, and who knows what is to be
done in the completion of actions already taken. Ib. 170.
<
INVASION.
ATEQY.
Th
ruler, sp -cia ly ih
,.lly, ii:itui;il
president, should so- try as to keep

pO*W6f, and not allow them, oat
Thii is what is called
his
it--:
or ij-jveriiMiout pjlicy.
Ib. 180,
.HI
.i:;d-i-
pov,
-
in A
isn^gigdaoe
few w jrds th
diti-.
-3
wisd
-il
Pwi
j%rj*nf%*
Wiie-i a
k.
>m
\Y.\-ION.
^wfafai 9Q*in*^*4Yi*i^4ifojnw
d prope:
I
Securing
...iM
boats]
-C
;,!-;
;;..
im fy, by
i-liariots, cav.ilrv.
bv
>
ami
>ona
infantry, ch
iind other Supplies in saf
MI
enemy
>
rillJ
by water
?:s
by
convey nu^
seas or rivers,
lûl.
e^
oth.
plia;;
"is
by sky,
Uud tross water

He saoiild take
S.
;
b.
his
missiles, provision*, drink*
furnished with forces and

to the vicinity of the
riui<
[uantities,
-aid slowly
ol)j
Ib.
ir.eimpMis.
ffl^ ^ *
1!
tli
complete or r: ..;ld Set

to brinV him information of the h.^rile pountry
Ma- u. V 1. l- s !.
Luvad
fn
13
and scouts
nge
:.
march
1"
;I.l bo (.11 his

jûanl l bis conversation with the persons in the
ice of tli-,^ ou.-niy, and in apparent friendship with him, secretly
an enemy at heart,
orming the enemy of his plans ; ih-s person who
uld be regarded a a great eneraj ,~Ip. 186,
bai
pea
L
s in
]TLilifarv ar
leurn i*.
II
i
i.<
toy.
\Vh-Mi training, ho sh-nil

t
in of a wain or cart,
-lio
in
me d
-.11
all
the
Fo in
army
ia
even or
inner of
the;n>.
bjar.-*,
.staff-like
columns
when they run one
lvos in a ^ruiip, or
a^s
croc dilts?
whilo arranging in the

moving
..ro p.irt and
ihick at the hind,
-tf a iiHCilbv whidi is
--Ir-irp in the
ilu- tiire.id b-incr thicker th:.n the needier Or, he should put his army when
ol a j
Ib. 187.
ly wliich d irt3 downward.
ig ti battle in tin i n-.n
in water.
)r.
h.- s loiild
put
hi-;
tr
)>ps
5->nn
He
sir
uld ex?
d.
disposed
all
lie
around
rda
should
in
station
the
orm
himself in
of a lotus.
ih-
th-I
direction
!
where danger is
the whole army
b.
ffe should place cx)inmandaiba a d other military officers, fighting

He
;\lon^ with the army and directing its movenn nts, on eight sides.
aid keep the fruut oi the wlmh* army t .wards tlio direction of fight
but perfect ar ran^d nont- should also be made for other sides
other
ing
Ib. 189.
wise the enemy * attack on the flanks or rear is possible
;
SATYABTH PRAKASH.
196
CHAFTIB VI
Picquets of those soldiers should be posted on four sides of the army

are well trained in the art of war, forming strong squadrons, loyal,
expert in making a stand & in advancing to fight, and whose mind is free
who
from any kind
of disloyal feeling.
Ib. 190.
BATTLE ARRAY.
i!rIT5T^ 53 f*T
s-
qt^cf
^T II
Cv
Ib. 191.
The soldiers should be formed i/ito a phalanx when fighting with the
enemy numerically strong. On the occasion of emergency, they should be
expanded. When he has to fight after entering a town, fort or cutting

through the enemy s army, he should arrange his troops in a needle-like
or double-edge d sword-like columns and then fight on both sides and
advauce to effect entry. Thus disposing his forces in many kinds of order,
he should march them for combat. If guns and muskets are firing volleys
in front, the troops should creep like serpents on *he ground in cheir
attack. When they approach the guns, they should sabre the gunners or
make them captives and turn the mouths of cannon towards the enemy;
then mounted soldiers should charge the enemy backed with those guns,
killing as they dart on. The centre should be formed of good horsemen.
They should charga the enemy all at once and breaking their ranks make
them prisoners
or put
them
to flight.
In battles on land, cavalry and infantry are engaged^

Ib. 192.
on waters boats are manned with soldiers, in shallow water soldierg ^fight
from elephant-backs, They fight with bows and arrows in forests and
Woods, and on sandy fiats with swords and shields.
Ib. 194.
encouraghed.
of fighting the soldiors should be cheered and

a battle is over, the mind of all should be enter
At the lime
When
tained with conversation, promotive of bravery

with the supply of food, drink, weapons, missiles,
of help. He should never fight nor order to fight,
He should watch the manoeuvres of
of battle.
know if it fights in earnest or in sham.
and ardour, and satisfied

medicines, & other kinds
without forming the order
his fighting army so as to
Srfr
On
occasions,
thought advisable, he should surround the enemy and
and
him,
besiege
harassing the country, spoil or destroy his provender,
Ib. 195.
food, water and fuel.
if
fTOl*N a^lTlff
R3n*qft<3T;OTT
&
moat should be breached and de

molished. At night the enemy should be threatened with attack. Measures
should be taken to subdue him. Ib. 196.
TREATY.
His tanks, walls round the
city,
On his submission a treaty should be made and signed.

thought proper, soma relation of his, loyal and virtuous,
should be installed king, and he should be made to sign a protocol, pur
Ib. 203.
And
if
porting that he should have to obey orders, that is, to act on the lines of
righteous policy, and to govern the people with justice. This should be
KING
TREATMENT OP
DAILY DUTIES
197
RTSONERS.
should be given him to help in

impressed on his mind and such persons
disturbance
of
tho
to
again in future. The
affairs as
possibility
preclude
defeated enemy should b-3 honoured in the assembly of chief officers with
the present of jewels and other valuable things. But nothing should
be dono to tab- away his maintenance. If kept in confinement, he should
bo treated with dua respect, so that his grief from his defeat may leave
him
to live in joy.
TREATMENT OP PRISONERS,
204.
For, the cause of enmity is the seisure of others pro
of friendship the restoration of it, and specially proper treat
ment on opportune time, It is best to give him what he likes. Neverfihould he be teased, joked at or scoffed, nor such expression as, Thou art
Ib.
perty,
and
But, on the con

defeated, should be ever used in conversing with him.
be used of him,
should
are
our
You
such
brother,
&c.,
trary,
expressions as,
and he should be always honored and r-aspected.
ALLY.
The advantage of the help of an ally is that a king does not get
from the acquisition of wealth and territory as from having an
whose
love is constant and who is able to weigh future plans & to ac
ally
M. VII. 208.
complish purposes in view, or even from having a weak ally
BO strong
fwuwi
king
praised for having an ally who is familiar with religion
and is ever grateful for good done to him who is ctu erful and gay, affec
Ib. 209.
tionate and persevering, or even small and insignificant.
is
He should bear in mind not to make an enemy of a wise,Jnoble, brave,

heroic, clever, benevolent, grateful, and patient man|; for,*he who makes
an enemy of such i man, will come to grief. Ib. 210.
NEUTRAL POWER.
Of the neutral power, he is called neutral who possesses praiseworthy
knowledge of good and evil men, heroic temper, brave mind,
qualities,
and benignity
of heart,
&
incessantly talks of superficial matters. -Ib. 211.

KlNQ S DAILY DUTIES.
Manu,
As described above, the king should rise earlyîn the morning, an

swer the call of nature, make his toilet, say] his prayer and meditate
t
on God-, offer oblations to

with all his ministers, go
fire
it for him, consult

servants and commanders,
others go thro various kinds of
or order others to do
to the court, see
all
greet them, practise himself and make

squad drill and other military exercises, daily inspect all horses, elephants,
cows & other animals, places, arsenals, hospitals, & treasury with his own
eyes, remove whatever defects he firds in them, go to the place of exercise,
take exercise there, take bath, and go into the private apartments, the
residence of his family, & its attendants, & take food at noon. He should
take the food which is êll
inspected, promotive of the intellect, strength,
and valor, destructive of disease, which consists of various kinds of
CHAPTER VI
SATTIBTH. PUAKASH.
Yiands and dishes, drinks and other
edibles,
perfumed, sweetmeat and
other delicious foods, nutritive and wholesome, so that he ever

enjoys ease and comfort. Thus should he discharge his state duties and
SctitDDT/R or IMPOSTS.
mprove his affairs.
many
For tared, he should take 50 ch part of the profit on gold and silver
from their dealers and workers: 6th. 8th, or 12th part from rice and other
corD.
If
Manu
VII. 130.
he takes coin in taxation, he should take it in such a way, that

do not suffer trouble from want of food, drink,
peasants and other
and money. For, the king s prosoerity is much increased by the opulence,
health and plenty oi food and drink. The king should provide the subjectf with means of comfort like his own children, and tho subiects should
regard the king & government servants like their fathers. This is a fact,
po.>ple
the kings of kings
and the king
is
are cultivators^nd other
their protector.
"Whose
king
people who
shall he be,
toil
if
for
there
bread
no
De
subjects? -"And whose subjects shall the people be, if there is no king?
Both are at liberty in their own affairs, bat not so in the works of the
and sacrifice. No king or govt.
whole community, which require lor
servants should be appointed against tfyo common consent cf the people. The
government {servants and the subjects should not go counter to the order
of the king.
Thus is described briefly the, science uf politics winch is th
king s own subject of government. He who wants to know its details

should see for his satisfaction the four Veda?, the Code of Manu, the
polity of Shukra, the Mahabharat & other scriptures.
JUDICIAL PROCEDURE.
Justice should be administered as prescribed in the 8th and 9th
chapters of the Code of Manu. However, we give its summary below
18 TJTLES OF LAW.
:
The Council, King, avd Magistrates should all daily decide the causeg
omtention
of
falling uuder t\i* following 18 titles of law according to
and when
from, local usages and the rules of codes
drawn
arguments
codes
mentioned
in
the
and
rules
not
see
their
find
-the
necessity,
they
they
;
should
make
the best rules possible that promote the interests of both
king and the subjects, The 18

ranged, are, Manu, VIII. 4 7,
titles
under which
all
the
dispute! are ar
debt disputes relating to lending and borrowing

1. Contraction o
deposit a person s refusal on demiud of things or money p aced in his
custody, 3. sale of^property without ownership, 4. illegal concerns among
partners. ^5. resumption of gift, 6. deduction or less payment of wages or
salary, 7. non-performance of (acting contrary to) agreem nt, 8. disputes
ot transactions, 9 disputes between the owner and the tender of cattle,
!. contests on boundaries, 11. assault or-severe beating, 12. harsh language
or slaaclQr, 13* theft, larceny robbery 14, tres*p?ss or acts of violence, 15,
2.
IN
JL B;
>
adultery,
17. d 3]
iliti^tho failure nf duties as
altei
iiblin^ or
uke
In
ing the
thut is,
J.M1UJM .\NCJK of Ji; STICK.
l.iYi io-
ling-
Mi-.iiu.d
!!<
111 and
wife,
cunHi-ious he-
contention.
kiu.^ sh-nild act justly after consider,

i\ -I jrenoe to the ancient law-
;iu
contention* of several pewona wn!i

shullU
h"
in
<.r
i*>
:i!iyh.>
!y.
b.
,S.
ici;,
All
til
ud
v-
are considered
:is
wuumltd, whore justice,
the dart of inido-troy iniquity, in other. words

iiuinal is not punished.
12
!
quiry
roni
<1
wh<
II).
M^>
doos so. he should
xtr.ict
01 ^ n .should never enter ;L court. & when he

jii^t
k the truth he who holds his tongue on seeing in
truth ; justify is the gieatest sinner.
i
-.
^|>-.
dm
All
in th
court
t.
dvi
:ii-
alive, where, ju-;ieo is killed by iniquity

urtiers. - lb.
presence of its
is
as it were, and none of them

and truth by falsehood in the
1,
c<
-Ju
serves
its
pi\3
ervor.
Mi-d him
-Til-<j]\-
should
wealth
1!
hi;
truetiuii
.!
base or low caste
1)
ahpwera
Ib.
all
blessings.
who
violates justice
Therefore no
man
li).
^:
or righteous aesa =ilone is man s frienl that gooi

All other things or companions part on the desho is detached from all company. But the
i.il
/er cut off.
Ib. 17.
SIN IN INJUSTICE.
ju.-ti<;e
!
company
^m ^^rsîî^
In this wo- Id
r
;"d
ist ice.
us
wi h
L>
Ib. 15.
should destroy thoe.
which
destroyer; and justice preserved, pre

v, never destiny justice, lest being destroyed, it
:-oys its
i.
.
h"dy
<i
When injintiee is done in the government court out of partiality,

divide.! into four parts, of whibft one is shared by the criminal or
d by tho witness, the third by the judges, and
doer of ii
the fourth by tlu
Ib. 18.
it-king of \\n unjust court.
it is
and
whei\i
!-vl,
;;ll
of the court ar^ freed
tlie judir- s
from
sin
and become
censured, deserving praise fg

des.M-viug punijhmjn
punished, deserving respect is respected*;
do?r of iniquity aloue incurs in,
Ib. 19.
censure
rty deservi
-i
is
CHAPTER VI
SATYARTH PKAKABH,
200
Or WITNESSES.
Now we
describe the qualifications of witnesses
Just, learned, sincere men of all the classes, conversant ;with the law
from avarice, & truthful, should be taken as witnesses
men of opposite character. Manu, VIII, 63,
the
not
but
on trials,
in all respects, free
Women should appear as witnesses for women, the twice-born for the
twice-born, the servile class for the servile class, the low caste for the low
caste.
64.
In all oases of violence, theft, adultery, defamation, insult, assault,

the judge may not examine the oomptence of witnesses. This procedure is
very necessary as these acts are done in secrecy. 65.
Let him decide the cases according to the majority of witnesses on both
by the evidence of witnesses of. the best character on the equality
of their number, and by the testimony of the best Brahmins, that is, seers,
great seers, and anchorets or yatis, 66.
sides,
HR^^3J*U^n^f ^3*51^3
fctaifff
cf^
*J<sT
?T3in^ wfafafT
T ^JfalfT
Witnesses are of two kinds, those who have seen the occurrence and
who have heard it from others. When being asked to deliver tehir
evidence in the court, the witnesses who speak the truth, should not be
regarded as faithless and punished; but those witnesses who speak false
hood, should be punished accordingly. 67.
those
who speaks
fh
what he saw or heard
The witness
in the royal
court or an assembly of good men, should suffer hell-like pain from
the cutting of his tongue in lite time, and he will be deprived of happi
ness after d aath.
contrary to
68.
That statement of a witness should be

the judge, which
accepted by
he naturally makes relevant to the caia on trial but, on the contrary,
he should reject what he speaks from tutoring. 72.
;
The witnesses being assembled
room, the judge, barristeri

and pleaders should calmly thus address them in the presence of the
73.
plaintiff and the defendant:
in the court
1
witnesses, declare with truth what you know to have happened*
the matter in question between the
for, your evidence is
parties
;
in this cause,
74.
EVIDENCE,
PUNISHMENT
201
-Tho witness who speaks the truth, attains happiness in the next life,
born in other exalted regions to enjoy blies, and gets good fame in the
life here and hereafter
for, the Vedas declare this very speech to be
the cause of honor and shame.
He who speaks the truth, is honored; but
a false witness is condemned.
75.
is
By truth is a witness cleared from sin by truth is justice advanced

7rf.
truth must, therefore, be spoken by witnesses of all classes.
;
and the sonl is its own refuge; with this

dishonor
your soul, the beat witness of all
knowledge,
men. In other words, the truth is what is in your mind, will, and speech ;
& what is opposed to it is falsehood. 79.
The
soul
is
its
own witness
gentleman, don
Tho learned do not consider any man better than him, who has no
doubt in the mind, which knows all the internal thoughts, in delivering
t
his testimony.
80.
\
-g^f g
g^m^fam
flfa:
11
man
desirous of go )d it is not right that you speak should untruth,

1 am alone," none sees me
but fear all-know
imagining in the mind,
ing God, who dwells in your heart in the form of the internal spirit, and
who sees good and evil deeds, and alway speak the truth. 81.
"
EVIDENCE.
Manu
VIII, 118.
Evidence from given covetousness, distraction of mind, terror, friendship,

love, resentment, ignorance, and childishness, should all be held invalid.
The king should punish in various ways to be just described a witness

speaking falsehood in a cause from any of the above motives. Ib. 119.
PUNISHMENT.
Ib. 120, 121. If he gives false evidence through avarice, he should

be fined 1000 panas or Ks. 15-10-0 *if from distraction of mind, 250 p.
or Rs; 3-2-0 from terror, Ra. 6.4-0; if from friendship, Rs. 12-8-0; if from
if from ignorance, Rs. 6; if from
love, Rs. 25: if from wrath, Rs. 46-14-U
liildishness, Rs. 1-9-0.
;
*iManu gives pana,

*iay be penny,
which
la
here taken as a pice, and these calculations aie
made thereon.
CHAPTER
SATYARTH PKAKASH
202
fairr
There are 10
f^ cnst ^q^sra
placo.s of
belly, tongue, hands,
lojjs,
punishments,
the
namely,
eyes, nose, eir.i, property

125.
generative organ
and body, on which
punishment is inflicted.
The pepulty prescrt bed above and
be given
thus, toe instance, false
to bo turned hereafter should alone

evidence from covetousnojs should be
amerced with Us, 15-10-0.
But a very poor culprit s iOuld be fined a small amount, a rich one
double, treble and quadruple of it, that is to say, the judge should inflict
punishment according to the circumstances of the place, the time, the
criminal & the nature of his crime. -"26.
For, unjust punishment destroys repulation of nast, present, & future
time during life on e irth and becomes r. en use of torment in the next
It becomes M. CM use f suffering even in the next life. Hence, unjust
life.
punishment should not be inflicted on any one, 127.
<
The king who
inflcts no punishment o n such as deserve it, a; I

on such as dfêrve it not, i.e., lets off culprits, nrd punishes those
who should not be punished, brings great infamy on himself while he
1
Therefore he should always
lives, and suffers great tor men. after death.
the innocent.
him
Ib. 128,
never
who
commits
punish
offence, and
inflicts it
MODE
nsm
OF PUNISHMENT.
^^^^^
tr?:w
is^î^^^^ g 3*^<if
frt$fv*f jtîC
Penulty for the iirst offense is vocal punishment, i.*e , the offender
should be censured for the second, reproof, i.e., he should be reproved,
for the third, con
Fie to thee! why hast thou done such a foul df^d ?
fiscation of property; for the fourth, corooral ^punishment,
whipping
Ib. 129.
or caning him, or decapitation.
3i?^!5
?r?f:
*.<?.,
With whatever limb a thief commits an offence by any means against

men, even that limb shall the king take off, i e., amputate for the pre
vention of crime among all the people.
Manu, VIII, 334.
VTTT:
s:
^r^
rr^rr
Whether on offender be the father, the nreceptor, a friend, the wife,

\ eon, or the domestic priest, he can not be left unpuished by the king
if they do not adhere to their duty, t.r., when the
king sits on the jndg
ment seat to administer jastice, he should not show partiality to any,
but
inflict
proper punishment on
all.
Ib. 335,
!!)
336.
M^s
MAN.
an ordinary person
vhich
In the c
pico, the lei:
should bo puni.vi.-d a thousand
of
that is, the king s chat
203
PUMSUMRNF.
or
thousand
fined one
is
king
i.e., a
the minister,
an
800 times the persen
ilu
ex.ec
Ro likewise in the
time.-"
600
rson,
Ot
a l-Cul), should
intVii
ill
l;,st
downward B
ranks,
in the povt.
lor, it the
puni-lnm-nt than M turns
::L iit than
the common people, they
servic
bo n t givi-n greal r
As tto H
ui.d-T c.-uiiirwill ruin the latter.
by me. us of great
a litlK so si,o !d
g jvi-rninent servants from
Ivating and the
:i
ftC
t:
mmn
pices,
i-
i.
h"
iin down to inferior servuntl should

the ordinary snhj*
i>
bt
punishejQ
ly
^
than
11
In liko in;nnirr,
should l)u |Mi
it
a K*lmtriy:i.
Ib.
:):>7-
;)iinislini.
and
i-.s
>-
iii
)S.
if
Shudra
;i
L">
In
:n:iry ni-in
bin
>M
>-t
il
r \v
for their
Urahni
:ii,
.-ns
ffencea
r.h- ir sfc:itus
(5
i tiiii
-s.or
commits
^le
theft, he
ya 10 times;
UO times or 128 times.
if
::
\ ai.--h
should rt6eiV6 greater and greater
tin-ir know.-,
Ig
i,
ound more and
more,
:y.
fehe ktrtg êîrods ol doing justice and

iuiii-. tiiiL;
del
not
should
iy
obtaining
pUtiikhmeiit for a moment on
Jb. oil-.
robbers, perpetrating atrocious violence.
Oe ATROCIOUS MAN S QUALITIES.
The gOfternmeTii officers und

gh>ry
L>3
is
a very heinous offondt
Iff iiner, a thitf,
;iii
unprovoke
t*
who
violence
cv.nmifc;
giMa,tjr
Ib. 845,
;..-s;iultor.
!l ). Tiie
king who does ofc punish a pcrs n
and onduriM him, is so jn ruinol.& dissiTect
.
coito
i^
up
than a
T-X-IOUS violence
in
he country.
of great wealth,
Neither on account of frieadship r nor t\r
king dismiss a perpatr.ibo<* ot violence, C;iusiig sr.T^riisg of all
the people, without roa
it and
Ib, oiV.
..nipat.ition.
th<3
*-.\k<*
shall the
i .1
>tn
.-
350.
Let iim kill without thinking, \.
think at UT killing tho.se persons
who, whether the preceptor, or BOOS and other yourjgpeople, or the tather &
er elders, or tho Brahmins or such
versed in many scriptures,
ap
forsaking their duty, commit Iniquities* and kill othors without any offence.
:
J>r?
-A man commits no
critno in slaying evil rren and assassins, either in

for, killing anger with anger is, as it were, fory
private
Ib. 351.
recoiling upon fury,
public or
in
CHAPTER VI
SATYARTH PRAKASH.
204
That king ia by far the best in whose realm lives no thief, no adulterer,
no defamer, no daring robber, no law-breaker or disobeyer of the king s
Ib. 386,
PUNISHMENT FOR ADULTERY,
orders.
Should a woman, neglecting her husband from the pride of the ex

cellence of family, commits adultery, let tha king condemn her to be de
voured alive by dogs in the presence of many men & women. M.VIII, 371In like manner, the man who out of wickedness neglects his wife,
commits adultery upon another s wife, or goes to a whore, should be laid
upon an iron bed stead made red hob in fire and burnt alive to ashes in
Ib. 372.
the presence of many men.
Who should punish the king or quaen, the judge or his
Question.
wife, if they commit adultery and other iniquities?
Answer. The State Council, They should ba punished more severely
than the common people.
Q.
Why will the king and the others above mentioned submit to
their punishment?
A. The king, too, is a pure-hearted lucky man. If he is not pun
ished for offence, and if he does not snbmit to punishment, why will the
other people obey the law and bear punishment When all the people, the
principal officers of the government, and the state assembly wish to inflict
punishment with justice, what can the single king do? If there be no
such rule, the king, the prime minister, and all other persons in power,
plunging into injustice, drowning justice and right, ruining all the
.
Why, remember the meaning ot the

people, will themselves be ruined,
which
that
says
couplet,
punishment inflicted according to law is called
Who
baser than he who destrovs it ? *

Q This severe punishment is not proper for, man can not make or
So such a punishment should not be inflicted.
revive any limb.
A. Those who regard it severe, do not understand the intent of
politics ; for,wthe severe punishment of one man will keep all others aloof
from the commission of evil deeds. They will give up committing crimes
and be established on the path of duty. To tell the truth, not an iota of
this severe punishment will fall to the lot of any. If light punishment be
inflicted, crime will increase much. What you call light punishment, becomes
tens of millions of times heavier from its frequency in consequence of the
increase of crime. For, when many persons commit crimes, punishment
however slight will have to be given. For example, suppose a man s punish
ment amounts to one maund orfiC.Ibs & another s 4 chhittacks, or Jib. they
total 1 md. 4 ch. Then on average each man receives 20 srs. and 2 ch. of
punishment. What do the offenders understand by his gentle punishment?
king and
justice.
is
suppose one man s punishment amounts to one maund, and one

thousand people get 4 ch. of it. Their total punishment comes to 6 md.
and a quarter. Being meted to all the people, it is heavier and so severe;
and that one mauud of punishment is small and mild.
TOLLS AND INSURANCI.
Also,
POLITICS IN SANSCRIT
TOLLS AND INSURANCE
205
The king should fix the proportion of toll on passages according to

the length of the way, the number of bays of the sea, and the
extent of
the country watered by riYers and streams.
It oan not be ascertained
and fixed for oceans. But he may make a favourable tariff so as to profit
both himself and the owners o large ships on the sea. Ib. 406.
it should be borne in mind that they are liar s who say that there
were no ships in ancient time. Sea men voyaging to foreign hinds and
oceanic islands should look after the liberties of their fellow-subjects in

f
all countries and see that they do no suffer from any kind of disabilities.
The king should daily inspect the performance of duties in offices

and other means of conveyance constant revenue and
elephants, horse
necessary expenses, his mines oi metals and gems; and his treasury. Ib.419.
;
--Thus accomplisning & superintending all affairs with propriety, he frees

from all crimes & reaches the supreme goal of beatitude. 420.
POLITICS IN SANSCRIT.
Does Sanscrit contain perfect or imperfect politics ?
Q,
A.
Perfect,
For, whatever politics prevails or will prevail in the
As regards that of which there is
world, has boen taken from Sanscrit.
his country
trtaeTw
irars
Wir^3
f gfa:
Manu, VIII
3.
no written or evident proof, tho state assembly constituted of thoroughly

learned men should make such rules as promote the prosperity of
the king and subjects agreeably to righteousness.
They should always
keep it in view that they donot allow infant marriages to take place.
Even in youth they sh-juld not agree to or arrange or allow mar
Chastity should be properly preserved.
riages without mutual consent.
Adultery anl polygamy should be stopped, so that the mind and body
ever maintain their full strength. For, if the strength of mind is promoted
to the neglect of the strength of the body, a single poweiful man will
vanquish hundreds of learned men. But it the strength of the body he
improved, and not that of the soul, the efficiency of government cannot be
all are split up among
V\ ithoub u proper rule,
kept without knowledge.
themselves hatred, quarrel and contention ergage them, and. work their
the strength of both the mind and
ruin.
Therefore always try to
,
improve
no force more destructive of strength, intellect, than
business, adultery, & sensuousness. Particularly the warrior class should
be of strong body and muscular limbs, for if they are slaves of the senses,
the government of the country is destroyed. It should also be kept in view
that the subjects go after their king
yatha raya thathu, praja. There
fore the king and government officers should never commit crime or evil,
but on the contrary set an example by always adhering to justice and virtue.
So much for the duty of royalty in brief. For particulars, the Vedas,
the Code of Manu, chapter, vn, vin, ix, Morals of Shukra, Vidur Pajagar,
Shanti Parva of the Mahabharat relating to duties of kings and duties
in
Having mastered the
misfortune, and other books may be consulted.
science of politics, the people may successfully carry on a- provincial or
the universal government. They should regard themselves to be the subbody.
There
jecti of
God
is
206
SATTAKTH PKAKASH;
nsn
*
CHAI>T*U
\ I
n,
teaching of the Yaj ir Teda. (rod is our king. We are his

M y he out of his grace qualify us for govern
servants and menial-.
ike us his tools for
ment in the world, and
spreading truth and justice!
In tho next chapter we shall write about God and the Veclas.
It
is
?.
lut the king

L[,ii, 7
TheRig. Ill, xxxyin, 6 and
and the people should form three (V.u:K-ils, Iviucuti
ligious, and Ad
Qno individual should nos have tho absoluta power of
ministrative.
tho g.
lent of the c.mncils.
The
government, the King
\
b-.:in:>
the
-d the presidents of
general
separate
qualifications
councils are their interest in tho welt ire of the country, their excellence
of learning anl clr-u ici .3r, :*iul their iufl iiGnoi- over tho people.
country
the people are r
ALs>.
their welfare inquires
prospers us long as
ui piou; lu.rned men as
the appointment of learned ednc ..tion -i\
the dignitaries of the spiritu 1 c aincil, and of virluous leu mod men as ad-
of
Obodienuo to law
in
roquircd of all,
M?iim, VII, 17-31, the lav/ of retributive justico ov
According
ii tlie true g.)\vrnor (-^ iho ])dOple;
for, the absence of
just punishment
who
The
rs justico
administ
all people.
kin;.,
promotes the
justice spoils
Therefore persons, th^roHghly vers/d in the A .das
Wrtlfdre of tho peo.ile.
,[
nnl Codo>, virtuous, nnêliL !i.
polite, should bo appointed to com
mand the army, to pivsid^ ovor executive and judicial alfairs, and to
l h^ members of councils should a so be learned
exercise royal authority.
ld,-/onn a co^nin all-scri
ministr.ilors
to
oil,
it of a tliousaud
for the ji
while that of a, single virtuous learned nuui
into c tnnoils,
le^s,
LS
is
considered
woriaias the
best ruiQ.
ten evils, arising from lovfcoi pleas ares, & (2)
re (I) hunting, gambling, drafts,
liey
Miger.
love
ttilcn,
sc.-tiidal,
nxoriousness,
drinking, opium, hemp-leaf
sleeping,
day
2i
back-biting,
smoking, singing, iiddiing, daur .ng, and sauntering
harsh
ninfice.
jo-lousy, caviling, squandering,
language, and
adultery,
The king should shun
f
eight vice*, springing
[I]
r<-.m
unjust punishing.
The Cabinet slionld contain seven or eight ministers of noble family.
loirning JI.JH! ôod chaiMCter.
Nothing should be done without
thoir counsel -Mjinu, vii. r>4-61). Tho king is to have the charge of treasury
and executive work: the premier, of tho administration ot justics; the
ambassador, of making war or per.ce. All matters are to bo decided by
<>\eat
the majority o: vok-.-.

The capital should ba
made
in
a centr..!
place,
by
nature
he. id
offices,
office
should
]>rotectecl
and art. The government house should accommodate all

and the fort be well supplied wi h arms and provisions.
To CDnducfc the state ail iirs elliciently, a goverrnn nt
be made in two, three, live or hundred villages. Tli3 offiorr
charge of
one village is to report to the officer of ten villages, tho latter to that
Tiia officer of ten thousand villages is
of twenty villager, and so forth.
to report on his province to Stite Councils, who are responsible to the
Universal Sovereign Assembly.
in
& VI Li,
VII
LMART.
Tlie imposition
l
instil
M in
part of ho pro!
if coin
suffer Erom want
207
MIL
1I.
l;:<
fixed
is
as
that
do not
am
tiie
ill o(
bio
50th
at
riculture.
uld bo
a C j\v or the
voyages,
i.
nnthly
;i
dt- iu;-.
Br
ur banismn nt
Midi
"
>
twoki
iiitp
d-.
l-
or in-L
peace
iikc<-,
or
h tiie er.tinv
<liviion
VII,
u,
.ild
such*;
i,f
Mm
war
Jii
lGl-176),
army
laws
in
r>
bt,
wounded
should
soldjers,
sle<
art
holier
hi*
.yal ftdvisi
Tlu
made over
treated with
"
"
<*
idulu-ry,
:
->
all
gifts,
defmabk>p,
;id
donti-
nf pt-aco.
dine/ 18 kinds
jes,
tr
vo, assisted
judicial pr
bouod
ti
my
well
-.
lu
to liisrcl:
war shouhi bj
of
od and
,.
should
;.i:u.
by
Ovr
lieu-
mai u-u-
pmporty
gaitibling.
-i;ou Id
iniqii ty.
-.-
a-irceth- ft,
That
bj nrMieFses
ignorai ce,resent\-orditig to the

kii g
fintd a lljousMid times an
bo inflicted on the genitals,
;,
:1( 1
c;i1
circum.slancu
iry
iiio
is
impi
mn
-iild
belly,
dy, Hi.d
It
pioporty.
iniins,
;i
in pieces
hot iron
bed.
by
(lo-
The extrem
ai;d u
y of
is
man
iclations, the
pniiishcd with
burnt to
punishmont prevents
ti)
1>0
crii
(.f
iiould d
i:
Aduitci-y
guilty.
shonld net
usury, so
that
all
pie.
with
is
mi nee
Indian a
in cons
:
-er oi
the
f<
Bit r
the
aken
Aryan system of
t roji
Manu, the
CHAPTER
VII
OF
GOD
AND THE
VEDA.
OF GOD.
:
Rig-
I,
CLXIV, 39.
have given the meaning of this verse when describing the educa
tion of students.
However, it means: Ti ose men are atheistic,
dull, and ever sunk in the sea of sorrow, who neither know, try to seek,
nor even think of God, whose atttributes, character, nature and knowledge
are all glorious and wonderful; in whom the earth, sun, and other worlds
exiat; who pervades all like the sky; and who is the- Supreme Lord, the
God of gods. The knowledge of Him alone brings eternal happiness to
33 GODS.
humankind,
Question. Do you believe that the Veda talks of many gods ?
Answer; No; there 13 no whisper o^ it in all the four Vedas so as to
justify the existence of many gods.
But, on the contrary, it ia clearly
written there that there is bub one God.
Q. -What is the object of many devzta* (gods) mentioned in the Vedas ?
A. The objects which have wonderful and extraordinary properties,
are called devztas; thus, for instance, the earth,
But it is nowhere des
cribed as adorable like God.
Look here, this very Vedic verse says thas
God aline ought to be sought after and worshipped, in whom all the godt
have their being. It is the mistake of the people to take the word devata
to moan God, who being the greatest of all gods, is called the Mahadeva
or Great God
for, He alone is the Maker, Preserver, and Destroyer of
the world He is the Supreme Judge and Kular.
The phrase, 33 gods,
occurring in the Vedas, is explained in the Shatapatha. They are 8 Vasus
or the abodes of creatures (derived from vas to live,) i. e., the earth,
waters, fire or light, air, sky, sun, moon and planets 11 Rudras or vital
to weep, as on the disappearance of these
processes (derived from ru
vital forces from the body, it ceases to live, when the relatives of the
deceased weep), i. e,, inbreath (apana), outbreath [prana], energy (vyana)
or motive power, swallowing power (udana], bracing or recuperative
power, circulation (samina), belching (naga), twinking (kurma), hunger
or craving (kirkala), yawning [devadatta] decomposing power (dhananjaya),
and the ego [{jivdtmi} 12 Adittyas or the signs of the z idiac,* (derived
f rom a dd
to take), i. e., the sun s (adittycfs) course through these con
stellations takes away or reduces the lif of creatures; Indra or electricity,
derivatively meaning a great cause of power and prosperity Prajapati
li
or the lord of creatures or Yajna (work) sacrifice, as it is a cause of puri

fying the air, water, rain, and plants. It also gives an opportunity to
respect the learned, and it is the mother of inventions and various kinds
of manufacture.
These are the 33 gods, denominated from their having
wonderful properties mentiond above. The 14th chapter of the Shata*
Aries, Taurus, Gemini, Cancer, Leo,

Aquariui, and Fiscti.
Virgo,
Libra Scorpion, Sigittariuij Capricornus,
PROOFS or GOD
UNITY or GODHEAD,
209
EXISTING*.
patha distinctly says that the Supreme Being is the Lord of all these
Ha i.s, as it were, the 34th divine statd,
objoors .-in 1 tho ^reitesr, of all.
and is alonu adorable* Other scriptures bear testimony to it arid hare
Had persons seen t
similar
scriptures, they would not
have gone astray from the right path and so fallen into the ditch of de
lusion, that there is a plurality of gods in the Vedas.
.
<e>e
UNITY OF GODHEAD.
trr *2*r.
^^
%wi
Yaj.
XL,
J.
the objects in the universe,* and

man, fear God, who pervades
Do not covet the wealth of others.
controls them He is the true Lord.
Give
Enjoy life by observing the religion of doing right.
all
up
injustice.
X
b
*U ^3?ff fim?
5f
lf*flcfr$^ ^T3J
^fa^ T trafam iff T

d tftufaiflU^mt HT^m ^T
cmSTTm^WJ
*i<^sr?is3
ft
^T^T
ILVIII,
lf
Ib. 5.
*wfTOTlCT
men I am the Lord, I existed
I am the eternal cause of the
II
<J**:
Lord God speaketh unto all, saying:

before ali, I s.m the Lord of ail the world.
wor d, I am the conqueror of all & master and donor of all wealth. 6 All
To gupthe people should call Me Father as children do their begetters.
of food to them all over the world,
kinds
I
for
the
various
all,
provide
port
which is their source of pleasures c Being almighty, 1 am the illuminator
of all the world like the sun. I am never frustrated. I never die. d I am
the maker of wealth in the shape of the worlds. Know Me to be the
maker of all the worlds.
souls, ask Me for the wealth of knowledge and
other virtues by taking right steps to acquire power* and prosperity.
Never sever yourfriendship with Me. O my people, I give the eternal
wealth of knowledge and other virtues to the person who glorifies Me
by the practice of veracity. I am Brahman, that is, the revealer of tho
Vedas, which rightly proclaim Me, and by which I promote the knowledge
of all.
1 am the Guide of the righteous, the Blesser of the doeV of good
works (yajna), and the Creator and Upholder of the phenomena of all the
risible world.
So do not turn away from Me, nor worship, believe or
the
recognise
power of any thing instead of Me.
n
mm:
afrft^ ^ri^rf
T*J
Tftcrr fo^sr
Yaj. XIII, 4.
This is a verse of the Yajur Veda. It means : O men, with all lor*
and devotion adore the
Supreme and most happy Spirit who existed
before the creation, who is the Maker, Preserver and Upholder of all tho
uns and other luminous
bodies, and who is the eternal sole Lord of all
that has been, is in
existence, and will come into being. He has made and
he sustains all the creatures of the worlds from the earth to the sun.
;
PROOFS or GOD
Q-
A
Mines
You
By means
of
all
IXIKTJNCE.
But how do you prove
S existence ?
kinds of proofs, called the testimony of tho
talk glibly of God.
perception, and the like logital tests.
CHAPTER VII
SATYAETH PBAKASH,
210
Q.
These proofs cannot be applied
A.
ff^gm^f^î^^ ^r^
Ny.
an aphorism of Maharhhi Gotuma
It is
I, 4.
to the case of
God.
Logic
or
Nyaya
philosophy. It meane: Perception or perceptual evidence is the knowledge

produced in the mind from the contact of the will, ear, skin, eye, tongue,
& nose with sound, touch, form, taste, smell, pleasure, pain, real, unreal &
other objects. But the perception should be free from doubt or error. Bear
in mind that the senses and the will perceive the properties ot objects, but
not their substance in which these qualities inhere. Thus, for instance,
the four organs, tnY, the skin, and others perceive touch, form, taste, and
and the will joined to the mind perceives the substance which is
smell
In like manner, the perception of God results from the percep
the earth.
tion of wondrous design in the visible world and of the phenomena of
khowledge and virtue. When the mir-d or soul impels the will or conative
power, and the will incUes (he seti&es towards any object, whether it be
theft or other vices or beneficence and other virtues, and when it begins
to do the thing, its desires and judgment are bent upon tliat desired object.
At such a time fear, doubt, and sin. me rise in the self-consciousness for
;
works, and boldness, conviction, joy, and encouragement for good

works. This internal voice or impulse is not from the ego, but from the
evil
When
Infinite Spirit.
its purity of intent,
the
mind
is
engaged
in
contemplating
God
in
all
perceives both of them (God and soul). When God

is evident from perceptual evidence, what doubt CUR there be in the evi
dence of inference and other logical tests ot the knowledge of God ? For,
the knowledge of the effect leads to that of the cnuse.
it
OMNIPRESENCE OF GOD,
or does He reside in some particular place ?
A. He is omnipresent. For, had He been limited to one locality, He
could not hare been the inner soul of all, omniscient, all-controlling, allFor, the action of a doer is
oreating, all-sustaining, and all-destroying.
Q.
Is
God omnipresent,
at a place lying beyond his influence.

impossible of happening
GOD
God
Q.
Is
A.
Yes,
justice
He
tzst ?
is.
These attributes,
Q.
other.
MERCY AND JUSTICE,
merciful and
viz.,
is
to each
justice, are contrary
no mercy, and vice versa. For,
punishments according to deeds,
mercy and
The doing
of justice admits of
the giving of rewards and
nor less
and mercy consists in letting off a criminal
without punishment.
A. -The difference between justice and mercy is merely nominal
The object of punish
for, they both serve the one and the same purpose.
to
deter
from
and
is
to
evil
ment
doing
people
suffering pain. Mercy is
Your definition of justice and mercy is not true.
relieve persons of pain.
has
For, justice consists in giving condign punishment to a person who
a
It
to
its
nature
and
committed any wrong according
magnitude.
criminal is not punished, mercy will be destroyed; for, to forgive a wrong
doer is to bring suffering to thousands of virtuous people. How can it
be mercy which causes pain and suffering to thousands of people?
Properly speaking, mercy is shown in putting the felon in jail and thereby
neither more
restraining
punishment
him from wrong

will be
an act
doing. It
of
mercy
to
is
mercy
to
him
also.
thousands of people.
Nay
his capita.
GOD
is
GOD
SPIRIT.
211
ALMIQHT.
Then why are mercy and justice two distinct words? If they
Q.
It would
the same thing, their b.-ing separate words is useless.
have been better, had there been but one word. It is thus manifest that
the object of justice and mercy is no the same.
A. Are there no words of the one and the same meaning, and is
there no word having various meanings ?
A. Then why do you donbt it ?
Yes, there are such words.
Q.
heard
the
we
so.
For,
people say
Q.
We heard both truth and IstlseJi-.-od in the world but it is our
A.
duty to ascertain them after a thoiough consideration. Look here, it is
the great mercy of God thtt Ho had bestowed upon all creatures the entire
number of objects after creating them in the world lor their use. What
can be greater mercy than that ? Now, the advantage of justice is. selfa greater or
evident inasmuch as the existence of pleasure and pain,
less extent, among the people point out the consequences of their deeds.
The difference between them is that mercy is the desire an4 consequent
actio-i to give e*se and to remove the suffering of others, and justice is the
external action or measures such as the use of the fetters, mutilation, and
The main and sole object of both mercy & juatice
other just punishments.
mean
t<j
is
to prevent people
from committing wrong and
GOD
is
relieve all of suffering.
SPIRIT.
God corporeal or incorporeal?

Incorporeal for, had He been corporeal, Ho could not have been
all-pervading, and absence of omnipresence in Him would have made the
For, a limited
ascription of omniscience and other attributes inconsistent.
object has limited qualities, naturo an action. Also, such a limited being
can not b j free from heat and cold, hunger and thirst, disease, evil, morti
fication, separation, and other kinds of suffering.
Tnese consideration!
lead us to the only conclusion that God is immaterial or formless.
Had
He been material and so had a deGnite form, there would have been an
other higher being than Himself to make His nose, ears, e^ es, and other
organs to give Him, a shape and form. It is an indisputable maxim that
a composite object produced from combination must necessarily presup
Or, if it be urged that God
pose its immaterial and intelligent combiner.
ini.de HiS own body Himself out of His will and desire, it is replied that
it only
proves the thesis, that Ho was immaterial before the formation o
His body. Houce, God never takes on flesh
but being immaterial, He
makes and gives snapea to all the material world out of invisible causes.
Q.
A.
Is
GOD S ALMIGHT
God Almighty?
A. Yes, He is. 13ut Lie is not what you mean by the word almighty.
means that God stands in need ofc nobody s least help in doing His work
Q.
It
Is
of creation, preservation, and destruction, and in

doing
to souls according to their merits and demerits. In other
equitable justice
words, He accom
plishes all His works out of His own infinite power.

believe God does what He likes, for there is none over Him.
Q.
What does He like? If you say that He likes all and can do all,
We
we ask you
kill Himself, create many Gods, make Himself ignor

Since
adultery, and other evils, and suffer pain ?
these things ara against His naturo,
incompatible with His attributes and
actions, your .i-serti-m thnt He can do all, falls to the ground, being
inapplicable- in tae c*se of God. Hence, the meaning of t v e word almighty
which we have given, is tha only trua one,
ant,
if
commit
lie
can
thefl,
212
SATTAETH PEAKABH.
GOD
God unbeginning ?
Yes, He is. Unbeginning
CHAPTEB VII
ETERNAL.
IS
Is
Q.
is one which has no first cause or time

A.
commencement. All these meanings are given at length in the first
chapter, which may be referred to.
of
GOD
PURPOSE.
Q. What does God want ?

A. He wishes good to all and wants
and comfort, but with libeaty He makes
without committing
that
all
should acquire ease
none dependent upon others
sin.
PRAISI, PRAYER AND MEDITATION.

Q,
Is it proper to sing the glory of,
A.
Yes,
Will
Q.
pray
to,
and meditate on God
it is.
God remove or pardon the sins of the person who sings

to Him, and thinks of Him, by setting aside His laws ?
His glory, prays

A. No.
Q.
ing of
Then what
t
Him ?
is
the use of singing His glory, praying to and think
A.
The consequence
Q.
What
of
performing these duties
ii
quite different.
is it ?
A. The fruit of singing the glory of the Lord is the love of God
and improvement of a devotee s nature, qualities and deeds from the inJaence of those of the Divinity. The fruit of prayer is humility, zeal,
and the obtainment of help. The advantage of meditation is communion
with the Supreme Being and the realization of Him. (Each of them,
is of two kinds, viz.,
praise, prayer and meditation,
positive saguna and
STUSTI OK SINGING THE GLORY OP ?OD.
negative nirguna.)
1
Q.
Explain them clearly.
^q^T^^^Tiwawsngn
jft
Vtoranrfwn Yaj.XL.
I
1.
Thus, for instance, God is the all-pervading Supreme Spirit, swiff
ter than the swiftest, infinitely powerful, holy, all-knowing, the inner sels
of all, all- governing, eternal, self-existent, the Supreme Lord. He
impartor reveals the right knowledge of things through the Veda, the eternal
source of knowledge, to His eternal children from all eternity. This is a
positive description of God or Saguna Stuti, that is to say, the
predicating
of proper attributes of God. 2. He is bodiless, that is to say, He never assu

mes the body or incarnates or is born of woman. He is indivisible, free
never does evil. Pain,
from the nervous and arterial systems,
suffering
and ignorance never exist in him. This kind of God s description, which
denies the attributation of attachment, hatred, and other qualities to God
is called the negative description of God or Nirguna 8tuti.
&
These virtues should be imitated in one s own character & actions- in

other words, a man should be just as God. His talk of God is useless
who repeats His attributes like a buffoon or a parrot without remodelling
and improving his own character.
PRAYER.
God! the most glorious Supreme Being, make u

Yaj. XXXJI. 14.
wise in this verj life time, blessing us with that wisdom out of
Thy grace
of which the learned sages and clairvoyants pray to Thee.
FRUITY OF MIND.
PRAYER
213
-Yaj. XLX. 9. Thou art Light, put Thy light in me also out of Thy
grace! Tnou hast infinite valor, endow me also with full valor out of Thy
Thou hast infinite power, give me power also. Thou
kin condescension
iitinite capability, give me complete capability too
Thou showesfc
Thy finder at wicked deeds and towards the iniquitous, mould my charactrfc
after Thee! Thou boarest calumny, praii/e by the people and also boareea
with sinners against Thr-e, make me forbearing like Thee!
i
PQRITY OF MIND.
fltlfff
stftfffST siftfatgi ??if ?R5T:
Ocean
of mercy,
may my
will
fassîsm^jiiYaj.
XXXIV
be dovoted to good out of
intent on promoting the interests of my fellow -creatures

and never be engaged in doing harm to others.
i.
e.,
Thy ;rac,
and myself,
,-
q^q
g^^âTTTiT ?!Î5T:
49^9791^
II
1.
~-..^*\
Ib. 2-
Inner Self of all let my will be disposed to do good and ever

refrain fromvice, and take that resolve whereby persevering learned
their part in battles & other
people do their duties & play
actions, be that
which is extraorcinary, full ot power, & awful, & dwells in all creatures.
!
3TW
^q?tfT^^:
l^^^^R^ll
Ib. 3.
which is bst knowledge, arouser of otheri and

my
$
tkn st tte of consciousness, which is the internal light of creature! and
deathless, and without which none c.in do the least work of any kind, be
aloof from evil qualities and full of purity and other virtues,
Let
will (manas]
Lord
of the universe, let
my
will be the
Ib4
same
as enlightens all the

clairvoyants with the knowledge of all occurrences of past, present and
future as makes the immortal mind omniscient by
putting her in com
munion with the Supreme Self; as is endowed with
and
:
as
is
action
knowledge
accompanied by the
five cognitive senses, intellect and human

soul
as develop? concentration of attention ; and be gifted with
communion
and
and spiritual knowledge, being freed from
all
obstructions and difficulties
^
supremely learned Lord
ll
Ib. 5.
be endowed with the

may
and
of
Atharva
the
Vedas [as the
S.una,
knowledge
Rig, Yajur,
spokes
of a rart wheel are attached to its navel
and be such as to reveal the
conscious ego, the omniscient, all-pervading witness of creatures- and
dispelling the darkness of ignorance, be ever devoted to knowledge
of all,
rcy will
CHAPTER VII
SATYARTHPBAKASH.
214
ib- 6-
\\
all,
may my will, which is like the
men very much this way and that way, as the bridle rein does
dwells in
will
All-ruling Lord,
carries
of
that
the
tl
and that
horses of a team, or a charioteer does his horses,
all my senses from
restrain
much
and
swift,
very
heart full of motion,
Give me
vicious conduct and ever lead them on in the righteous path.
this blessing,
Lord
II
Yaj-
XL,
16.
all-knowhappiness, self-effulgen%
best
the
from
sources,
of knowledge
ir,,*blpas us with complete systems
in us.
and keep us away from crooked and vicious acts and tentencies
Lord
a
With all humility, we sing Thy glory great deal,
Supreme
Self, the dispenser o
visits the
Vanquisher! (Eudra) the Lord Almighty, who terribly
suffer
donot
of
their
as
a
wickedness,
wicked with suffering
consequence
our youths, elders, children, fathers, mothers, dear ones, and relatives,
Lead us to the path wherein we shall col sin and so be
to be destroyed.
punishable by Thee
I
Great Teacher, Supreme Being, lead us from the path of falsehood

of truth, take us from the darkness of ignorance to the light oi
that
to
knowledge, and save us from the disease of death and give us the happi
In other words, the (saguna] positive
ness of salvation and immortality.
or [nirguna] negative prayer is that in which God is addressed on sup
be endued with or separate from merits o:
posing Him and one s self to
or negation of attributes findi prcdomin
as
assertion
according
demerits,
ence implicitly or explicitly. Shat. XIV, 3, 1, 30,
USE OF PKAYER.
should act on what he prays for, For instance, a man prayinj
In plain words
for right understanding, should do his best to live to it.
one should have recourse to prayer after giving out his own exertion
None should say such u prayer, which God never accepts, as
God, des
me
the
of
make
be
I
honored
alone
enemies,
all,
greatest
my
may
troy
Foi
all others should be subject to and dependent on me, and so forth.
combatants pray for the destruction of each other, will
if both
destroy them both ? If it be said that his prayer is accepted or sue
A man
Go<
cessful whose love is greater, it may be replied that proportionally les

ruin will befall his enemy whose love is less. Such prayers may i^duc
from their folly to pray
God, give us ready rmide bre*d,swee
persons
my house clean, wash my clothes, and cultivate lauds for me. The persor
who rely on God s help in the above manner and waste their time in
For, he whc breaks God s commandment of exei
ness, are great fools.
be
never
will
happy. It istion,
idl<
Yaj.
XL
2.
YAÎAS AND NIYAMAB
UPASANA
215
mm
Gol orders
should desire to live 100 years, i, e., his whole

that
H-J shall never bo idl-.
See all the animate
the while.
and iiiinirn ito beings in tho creation ;ire at thir respective work and ever
exert their best.
Man should take a lesson from the earth & other heavenly
bodies which always movu and revolve, and from trees wiiich always grow.
God helps tliM man who works in the holy cause just as one man helps another
life,
and work
all
G grants a pruvor for beneficence, but never helps persons

harmful act ons. just as prrs
employ him who works but not him who
is a
lazy lounger, nay, they don t want to see his face even persons show a
way to a 111:111 with eyes but n -t t a blind man. If ti man say * that sugar is
sweet, but nev r ex rts himself to obtain it, he gets no sugar, nor realises its
who works.
>d
in
>i;s
But the nrm who exerts himself, comes by suâr in more or

UPASANA MEDITATION, lit PKOXIMITT TO GOD.
taste.
less time.
It is a verso trom an
It me\ns
The joy experienced in
Upinishit.
communion with God by a person, \Wi H9 thoughts are absorbed in think
ing of God, who is at ono with th-a Deity, and whose taints of ignorance
and u&her vioea are removed from the influence of trance or communion,
oannot be expressed iu speech, for it is felt by the ego in its innermost
consciousness.
The word Upasana (meditation) means proximity to or
realisation of God.
AH the details of the eight-fold yoga or process of the
concentration of attention On Gocf, should be thoroughly gone through to
realise.or approach God, the inmost soul of all, who pervades all.
VAMAS AND NIYAMAS.
3W. Yoga. f. 30.

The aphorism is from Patanjali s Yoga philosophy. Its purport is that
he who wants to learn meditation, should tike such preliminary steps as not
to bate anybody, always to ove all, to speak the truth, never to tell a lie,
never to steal, to be honest in dealings, to be chaste or keep the senses under
c Hitrol, never to be a
These five
cheat, to be humble, never to be proud.
merits (t/ama*) torm together what is called the first rjart of the Yoga or
meditation.
^ri^n^TRfm^T^Tf^ fasm:
Yoga, i. 82.
of the renunciation
means
by
of hankering &
means of water-Jbath and the
like purifications.
A person should exert himself conscientiously and
Re
n
should
be overjoyed or puffed up with profit or luck,
righteously.
nor dejected at loss. He should be cheerful, give up idleness, be always
He should act upon the precepts of re
active, endure pleasure & pain.
4Nra*ftif?!ir
One should keep up
the internal purity

hatr d, and the external by
>t
never entertain the thoughts of irreligion. He should ever study

and teach true scriptures & other books and keep a good company. He
should contemplate on the
meaning and import of Om, God s holy name,
which he hould daily repent or mutter. He should devote his life to
These five merits iniyamas) form
carry out the commandments of God.
together what is called the second stage of Upasana or meditation. The
ligion, but
other six stages or steos of meditation are

îveu in the Introduction to the
Commentary on the Rig and other Vedas.*
Mttadht
Sfcagea are
Yarn*,
moral duties, religious

contemplation, trance.
Niyamn, Pranayaim,
Pratyahara.
rite?,
mortification,
deep-breathing,
Aaana.
Dharna, Dliyan*
position,
concntrtUn
SATYARTH PBAKASH.
CHAPTER VII
When a person wants to meditate, he should repair to a secluded, clean

place, take a comfortable seat, practise deep breathing, check the tei dency
of the senses towards the external objects, fix his attention on the umblicai
He
region, the heart, throat, eye, crown, lock, or anywhere in the spine.
should think of his own self and the Supernal Soul and being absorbed in
on the Supreme Being, acquire the power of Sanyama"\ or
contemplating
USE OF MEDITATION,
does these things, his mind and internal sense are puri
He daily advances in secular and spiritual
fied and filled with truth.
knowledge till he obtains salvation, He who practises meditation in the
aforesaid manner, makes progress for oever. Now positive meditation is to
think of God as having the attributes of omniscience and the like and the
negative meditation is to be absorbed in contemplating on the Supreme
Being as pervading the interior and exterior of the subtle soul, and as free
from the, material qualities of repulsion, form, taste, odor, touch a id the
The use of meditation is something similar to one experienced by
like.
a person shivering with cold and obtaining comfort on approaching a fire,
adeptnefi.
When
man
which removes his cold. In like manner, approach to God dispels all vice
and suffering and purifies the nature, character and action of the soul and
fills her with virtues, similar to those of God.
Therefore, it is very neces
sary to repeat the attributes of God, to pray to Him, and to meditate on
Him. But there is another advantage to fee got thereform, namely, the
soul will be BO strong as to retain her presence of mind even in the midst
of mountains of misery.
She will be able to bear all up. Is it a small
He who never performs the repetition of God s attributes,, prayer
benefit?
to Him, and meditation on Him, is ungrateful and greatly foolish too. For,
it is ungratefulness and sheer folly
to forget the blessings, nay, to dis
believe in God, who has given away all the things of the world for the
comfort of souls.
Q How can God perform the work of the senses, when He has no
yes, ears, Ac.
This rerse is the 19th of the 3 1st chapter of the Shivetashwatara

Upanishat. It means, God has no hands, but He makes and upholds all
the worlds with the hand of His power. He has no feet, but being all-perTading, He i$ the swiftest of till in motion. He has no organ of sight,
but He sees all creatures in their true light. He has no ears, but He
hears the voice of all. He has no internal sense, but He knows all.
There is none in the world who comprehends Him. Being eternal, the
best of all, and omnipresent, ne is called the Purusha or Omnipresent
Being. He performs the work of the senses and the internal sense with
His almight.
Q.
Many
people imagine
O
Him
+*
to
K
be without any faction

+*
raid attribute.
->
*J%flft*hr
f Dharraa, Dhyana aud Samadhi are called Sanyama Jt the person who can practise them
called Sanyami,
They are the degrees of concentrtion of the- mind. Dharna is the unit of
cf concentration, say, 30 seconds, 12 times that is Dhyana, and 12 times that again is Samadhi
or trance, in which n adept realises the absolute nature of a thing. In case of the Deity, he
It is the beatifie vision.
eea Him fac to face, as it were,
The remit is mniscience,
ii
EXISTENCE or GOD
GOD
INFINITUDE OF
217
chapter of the Shwttashwatara Upanishat.

no offshoot or product ot God, identical with Hia
Ho IIMS no nrcd ot arother for vehicle or means to work upon.
11 is
none equal to Him or gn-aii-r than He.
power is infinite,
It is tlie 8th verse of the (ith
means
It
nuMire.
There
that
is
There
is
is
Ho
to say,
has
kin
infinite
wh ciije,
infinite
power, and
infinite
nature,
All these are part and pare.
Had God been
energy.
without any action or energy, He could not hi.ve made, supported, and
di
the world.
Hence, He is omnipresent, and being intelligent He
has t-nrrgy or power to act.
When He performs any action, is it finite or infinite?
Q.
A. Being all-wise and omniscient, He limits His activity to the
1

>tn>ytd
place and time which He considers to be proper.

INFINITUDK OF GOD.
more nor let-s.
Does God know His own limit ?
Q.
God
A.
is
knowing things
lu finite, so
His
omniscient,
He
does
things
has perfect knowledge, which
iiid
neither
consist*
in their true lijjht or as they are in their nature.

knowledge of Himself as infinite is characteristic
God
of
in
is
His
J he opposite of it would be
true and perfect knowledge.
ignorarce. It is
problematical knowledge to think an infinite being as finite & vice versa.
Yathartha darshanqm jnnnain True knowledge consists in forming the
concept of a thing according o its properties, nature, and energy, and its
proper use. The reverse of this knowledge is ignorance.
EXISTENCE OF GOD.
God
it
the absolute self,
and other vices

of fruits of
is
free
evil, desire, dislike,
good,
mixed
which
actions.
Yoga
Sankhya
from thy taint of ignorance

and tiie hope of the euj >yraeut
24*
92.
I,
Ib- V, 10.
ib. IV. 11-
There is no proof of the existence of God, which can .be referred to

the testimony of tjie senses (pratyaksha}. When there is no evidence of the
senses, th other tests or canons, such as inference & the like laws of logic
can not be applied. Also, there can be no syllogistic inference from want
of certainty as to the inherence of attributes in the Divine substance
Then again the absence of the evidence of the senses and ot inference
does nway with the authority of scriptures or assertions of learned men.
Hence the existence of God can not be proved.
A. There is no evidence of the senses for the existence of God, alluded
to in the above aphorisms, nor is God the material cuuso of the universe.
The Supreme Being is called tne Puruiha (literally, Fervader of the univerte) from His being different from a,an, that is to say, from His pervad
Man (ego; is also culled a puruvha from his pervading
ing all things.
the whole body.
For, it is said in connection with this subject
i
Sankliva V.
If
nd Pradhana (nature),
the Purnsha (G d)
will be inevitable, or compositeness will be
Thus, compositeness is found in the world, which it
there be no union
the] union
of parts
attributed to God.
8. 9, 12.
in
"f
God
CHAPTER VII
SATYARTHPKAKASH.
218
the product of the union of n
itui-e
In like
(matter) and force (invisible.)
manner, God would have bacome composite. Therefore God is not the
material causa of the universe, but He is the instrumental or essential

cause of it. If the world .iad been produced from intelligence, it would
hive been omnipotent like th^ Deity, that is the fountain of all forces and
But as it is not so, God is not the material cause* of the world
wealth.
but, as is siid above, He is the essential or intelligent cause.
Also, the
Shwetashwatara Upanishut mikes nature (matter; the material cause of
the world. Thus
;
It
the 5th verse from
is
increate, &
or matter),
otUer
&
f
(JT
>
>rn.
mide
is
of
Nature [Prakrit i) which
chapter.
is
(intelligence), r,,ja, (force), tama (inertia

creatures in its f rm and bulk.
In
into
diversified
is
its 3r.l
saliva
Nature assumes diffrT^nt states from its being changeable,

w
f bnng uachvis*eibl*i, rnv^r ch ingds His st.ites & appears in another
He is always const in*; an immutable. Heno^ also, he who re *ards
>rds
Tno saint was not an atheist

be *n tthe nt, is himself s
Kaoilavharyi
is not atheistic ^riasinno
it treats of dharmi
as
Mim-insa
the
Also,
qualiMr* VaishvMki -xolicitly âlks of Ishwara
t es) and dîrmi (sub-it inca)
Th Nyi,ya c ills the S t )p^me B iuor Akrnn. -For, tnat Being is
(G)d).
c illed Ishwira (God) w 10 is >o;se3sed of omniscience and other attributes,
to
>.
who pervades all, and has infinitude of knowledge and other virtues, and
who is the inner self of all the souls. ?uch is
according to the
Mimansa, Vaisheohika and Nyaya
<God
Q.
Does God take on
A.
No
God never
INCARNATION.
-^ place?
flesh, or does the incarnation of God ever take
incarnat-s.
Says
t \Q
Yajur Veda
The unitary God is unborn. He is holy and immaterial, and

These authorities prove that God is never born.
so forth,
Q.
Lord Krishna says (Gita,
virtue is trampled down.
iv.
7)
that he
born whenever religion or
is
the Vedas, th s assertion can not be admitted as

po-sible that Lord Krishna wished to protect religion and
saints and PO said that he would incarnate in all ages to protect the vir
tuous & destroy the vicious, which, therefove, is not objectionable ; ior
A.
true.
Beinoj
But
asr iinst
it is
the body, ioul, and wealth of the good are all for the welfare ot people.
However it may b^, it Grin not prove the divinity of Lord Krishna.
If it is so, whv do the people talk of & believe in the 24 incarna
Q.
tions of God in the world ?
*
Games
(K.arana) are ofv three kinds, viz,
mUerUl
(ITpadaaa), which gives a portion of
its
.toi i3 hlie rnit3ri il cms of

h; itntr in ?tu i! (S i Uv.iran), as
sabstanê to
efifoct, *?
the loon is the imtmiDi i&ai c*uia of cloth; effinenb or iutiilegeat, as tiii weaver is the ia
telligtnt c*ui of cloth,
>
<h
cf>
FoRQIVENISfl OP SlN9
219
LIBERTY OF SOULS
donot know th meaning of th Verî s.

so, because they
are ignorant, ar.d ^re BO
astray by sectarians, themselves
fallen into th labyrinth of doubt and delusion. Therefor* they talk of and
believe in such ubsurd things.
They are
They do
led
Q If (Jod nerer inc.. mates on eartli, how can Knnsa, Karana, and
other monsters be killed ?
A. Firstly; he who is born of womnn, must inevitably taste the bitter
cup of death. Kansa, Ravtiua, ar.d other devils are nothing before God,
who makes, presorves, and destroys the world without incarnating or
assuming a human form. Being omnipresent, He fills the bodies of
Kansa. Ravnna and other devils. He can kill them anytime He likes by
Can he go*b any other name but a fool who says
destroying their vitals
that jod of infinite attributes, deeds, and nature, is born and dies in order
to kill an insignificant bting?
Secondly ; it is wrong to say that He is
born to save the pious and devotees for, to ssive tho saint* who act upon
His commandments, God has full power. Are the acts of killing Kar.sa,
Ravana and other devils, and lifting the Goberdhana and other mountairs,
greater than those of God s m;;kirig s the earth, sun, moon, and other worlds,
d s work in the
preserving and destroying them ? If a man thinks of
na
Ihulo
na
he
will
come
to
the
conclusion,
creation,
bhatishyfiti, that there
is none, nor there will ever be any
Wing like God Thii diy the reason
does not prove the incarnation of God. It is like saying that the ir<fiwite
space is brought into a womb or held in the fi^t of a hand, which is prima
For, space is infinite and extends
/ace absurd, and can never be t*ue.
everywhere, pnd o it cannot be put in the inside of a thing or Bpr- ad
outside of it. In like manfler, God being infinite and all-pervading, can
not be said to come or go to any place. A man s coming and going to a
Was not God pre
place can only happen when he is not present ther*
sent in the womb so that He came into it ? Was He not present tutside of
it so that He came out from inside ?
Who but the ignorant can say it of
G(3d and believe in it ?
Therefore God s advent and exit, birth and death
can never be proved.
Alio, bear in mind that Jesus and the like persons were not the
incarnations of God,
Being: subject to desire, hatred, Hunger, thirst, fear,
sorrow, pleasure, pain, birth, death, and other human qualities, they
were men.
FORGIVENESS OF SINS.
Q.- Does God forgive the sins of His saints and devotees ?
A. No. For, if He forgives their sins, His justice will be done away
with, and all the people will turn sinners.
Learning that sins arn remit
Thus if a
ted, they will be emboldened and encouraged to commit them.
king pardon crimes, his subjects will be fearless to commit them more, and
those more and more heinous than before.
For, they come to believe that
the king will give them pardon and so are sure to
get his forgiveness by
Then those who do not commit
supplication and crouching before.him.
crimes, will begin to commit them, being without any fear of conseqnences.
Hence it is the duty of G d to deal out rewards and punishments for all
deeds according to their merits and demerits, a-nd not to forgive them.
LIBERTY OK SOQL.
Is the soul
Q.
independent or free to act, or is she dependent for
her actions on God?
A.
She is free to do hor duties, but subject to the laws of God.
Sioatantrah karta.
This aphorism of Panini means that the door is one
who is free or independent.
;
G<
CHAPTER VII
SATYARTH PKAKASH.
220
Q.
What do you mean by
free or independent
Tnat person is free to whom the body, vital powers, senses,

If he be not tree to act. he
internal sense and other organs are subject.
ca n t be amenable to the consequences of virtue and vice of his actions.
For nstance, trie soldiers of an army kul m ,ny persons in War by the order
or at the instigation of their master and commander, and yet they are not
charged with murder. In the same manner, if the people do anything by
the commandment of or impulse given by God, merit and demerit can not
t
G,jd will enjoy the fruit of their actions.

Heaven or
or
will
who kills
come
of
A
to
the
lot
God,
man
pain,
hell,
e., pleasure
In
another with some weapon, is alone punished, but not his weapon.
like manner, a dependent soul can not be responsible for the good or evil
of her daeds.
Hence, the souls are free to act according to their power.
But when they have committed a sin, they suffer its consequences on
account of their being subject to the laws of God s justice. Therefor* the
the soul is at liberty in acting, but is dependent on God to reap the fruits
of her good or evil actions.
t
Q. Had God rtot made the soul and given her power, she could do
nothing. Therefore the soul acts from necessity or an impulse from God.
A. The soul is never made or created. She is unbegmning as God,
and the material cause of th0 world is merely an attendant circumstance.
The tenement of the soul, the body, and the sockets of the senses are made
by God, But they are all subject to tho soul. He who sins either by
thought, speech, or action, alone suffers the consequences of his doings,
but not God. For instance, a certain persdn dug out iron from a
mountain, and sold it to a merchant, from whom an ironsmith purchased
soldier purchased the sword and killed a
it and made a sword of it.
accrue to them.
i.
man
Here ia this example no kin 3 punishes the digger of the

wiUi it.
the
purchaser of it, the maker of the sword, and the sword itself.
iron,
Bat the m vn alo ie who committed the murder with the sword, is punished.
In likrt manner, God, the maker of the body and the organs, does not
suffer the consequences of its aotioas, but makes the soul suffer them.
If God was the caus^ or inciter of actions, nobody would
be, sinful
for,
God being holy and righteous, would not induce anybody to commit
an evil. Therefore the soul ia free to act. In the same manner, God
;
is
also free to act.
Q.
soul
CHARACTERISTICS OP GOD AND SODL.

of form, qualities, character, and nature have the
What kind
and God
Tii^y are both intelligences, and their nature ia Uoly, immortal,

and righteous. But God s actions ?ira the making of the world, its
and ir,s destruction, keeping all things in their respective
preservation,
and
subjecting them to laws, trie awarding of rewards and punish
spheres
ments to virtue and vica, and the like virtuous duties. The functions of
the soul are the propagation of the species, the preservation of the
and other professions, doing good or evil. The attri
offspring, manufacture
butes of God are eternal knowledga, happiness, omnipotence, & other infinite
powers. The qualifies of the soul are
A.
II
Ny.
-- Vai. in,
I.
ii,
I-
4,
10
SOUL
PRESCIENCE AND LIBERTY
PLACE IN BODY.
221
hatred of p tin and other

things;<2tP0fta
suklia pleasure; dukho
bewail
and
courage
strength
prayatna
ing &sadne3s;ynana discerns ent, knowledge , reinnnibrmice, re the quali
but th* later also
V.ush sliiki
ties or the s ml co nrnim to fch
iy;i aiul
has prana outbreath; ap<ma: inbreath; nimeshu: closing the eyes untneaha
motion indrya
opening them niano taith, memory, consciousness; gaii
sorrow
and other
antarvikara
the
of
senses;
thirst,
joy,
hunger,
regulation
affections which qualities of the soul are distinct from those of God.
These are the characterises to determine the existence of the soul f )r,she
These qualities are manifested as long as the soul dwells
is not corporeal.
When she departs it, they also disappear from the body.
in the body.
For, the qualities which exist in the presence ot an object and cense to exist
Ichha
evils
the desire to obtain
N"y
its absence, are its essential qualities.

Thus, light is not found ih the
absence of the suu and limp, but is always present when they are present.
In like manner, the knowledge of God & the soul is possible through their
in
characteristics only.
GOD
PBESCIENCB AND
MAN
LIBERTY.
past, present, and future.
He, therefore, knows

happen in the future. Whatever He determines, the soul will
So the soul is not free, and God cinnot with justice punish
act upon.
does what God has resolved in virtue of His fore-knowledge.
she
her
for,
A. To B.I y that God is tho seer of three divisions of time, is an ac.t
of folly.
For, the past is whaj; was and is not now, and the future is what
Does God forget what
will happen, having not bên in existence as yet.
He knew in the past? Will He know what He does not knotr at present?
Hence God s knowledge is always uniform, without break, constant and
The pabt and present are spoken of man. But with reference
present.
to the knowledge of human deeds, it can be said that God is the seer of
With regard to God himself, they donot exist in
three divisions of time.
Him. What man does out of his freedom, (iod knows in virtue of His
The souls act as God knows, that is, God is free in His
omniscience.
of
thepast, present, and future, and in doing justice to souls
knowledge
according to their merits. The souls are also free to some extent in the
present and quite free to act. In virtue of God s knowledge being unbeginning, His knowledge both of souls deeds and of punishing the viola
Both kinds of knowledge are true. Can
tion of His laws is unbeginning.
His knowledge of human deeds be true and that of punishment fals P
Thus there is no inconsistency in our position.
Q.
what
God
sees the
will
SOUL S PLACE IN BODY.

-{ only?
Does the soul pervade all the body or is she limited to one spot
A.
She acts at one spot. Had she been present in ill the body, the
phenomena of waking, sleeping, dreamless sleep, death, birth, union, separa
tion, ingress, egress, would never take place.
Hence, the form of the soul
is small or finite, or better still, delicate or
subtle, and God ia still subtler
than the subtlest, infinite, omniscient, and omnispresent. It is on thin
account that the relation between God and man is the relation of the
pervader and the pervaded.
RELATION BKTWKIN GOD AND MAN.
A thing can not exist where there is already another.

Q.
fore the relation between God and man o.n not be one of the
& the pervaded, but one of union or association.
There
CHAPTER VII
SATYAITH PBAKAIH.
222
Thig rale is true of material objects of the like kind, but nob of the
different kinds.
Thus, for instance, iron is denser or more bulky and
Therefore fire penetrates iron
fire is fin^r or more delicate.
electricity
lu
like
the
ides
manner, tne soul is grossser ttan God, and God
sky
perv
is more delicate than the soul.
Consequently God pervadtg the soul. Be
relation
and the pervaded, the other relations
of
the
sides this
&
pervader
between God and m:ui from other points of view are the served and the
server, the adored and the adc.rer, the muster and the servant, the king and
tie subject, the father and the son, and so forth.
VEDANT PRECEPTS.
1 is different from
If
Go
man, what is the meaning of these "great
Q
the
Vedas
of
?
(maha
vakyas)
precepts
1
Wf 5TW
2 %!?
1WI frff
3 riTcfRft 4
WWTrUn *U
-These are n.)t the prec pts of the Vedas. But they %re passages
from the books, 6 tiled i.he Brahrniin<ts. Tney are not called the Great
aham I, brahma
Precepts a iywutti e ri authentic .scriptures. They moan
in the Brahman or Supreme Being, asmi am.
Here ihe figure of syncope
is used. Thus
Mattchah kroshanti Benches call out. But all know that
reaches are inanimate and so have no power of speech. Therefore the
sentence me -ins that th persons sitting upon renches call out.
In the
same way, the bbove precepts should be interpreted. It may be st.id that
:
God brahma stha and so, What peculiarity is there ii.

the
brahma stha (dwelling in the Br hman) ? It is replied
phrase
using
to this objection, that tho all things dwell in God, yet there is no other
object so similar iu qualities and approximate to God as ttoe psyche, who
has the knowledge of the Supreme Being and dwells in the presence of God
during salvation. Therefore, in relation to Gud, the soul s attribu e is
But it does not
fellowship, that is to say, the soul dwells with God.
prove the identity of God and t!u human soul. Thus, if a man says that
he and a certain ther man are one, he means they re not opposed to each
other.
In like manner, the soul being absorbed in the Supreme Being out
of her devotion to and love tor Him in her ecstatic state, can sny or nhe
imagines that the Supreme Being and sh^ are one, t., c., i.ot opposed to
each other, but united and intimate or co-dwellers. That soul alone who
makes her character, temper, and action in harmony with
se of God
c\n claim her fellowship or friendship, or at-one-rnont with God.
Q.
Well, how do you interpret tat Brahman Or God, twam thou,
art
t. e.,
soul, asi
soul, (twam) thou (asi) art [tat] God ?
A.
What do you mean by the word tat ? If you say Brahma, whence
do you supply this omission ? Where is it implied that it should be
all trrings live in
th<
supplied here ?
Q. From this authority stated before,
viz.,
You have not even seen this Chhandogya Upnnishat. If you had
you would have found that there was no such word as brahma
there.
Yon should not have told so, which is false. On the contrary, the
Chhandngya UpanisJiat has
A.
seen
it,
fT^^^T^^^^^rmâRîf^^
There
is
Q.
no
Cli.
VL H
uch word as br.,hma iu it.

Then what do you mean by the word
:
tat ?
l-
_ That God
:.nd
delicate
existent.-
_ Thou
worth knowing.
is
the
.soul u- all
iLi>
Kb.
h. Pr. is
in.
8,
M.
Ik* h inn-.
u;uv -ps.
&
1
,
I[is
f is
tho
O M,Wftu Ket
0, 7.
who
is most
self,
ul, ego, Mid is selfde; r i-on,
i>;ii-r
human
s
,
My
1m iniu nnost spirit.

with th. t Suprgne Uoir,:.
uui-on with tlu- u.-u-hin^s of tho UpauiBhats,
Shut. 14, 6,5, 30,
r.in the Brahadciranydka Up iuith-it
uuitid
:.rt
This interpretation
For,
223
VEDANT PBECEPTS
YAJNAVALKYA
is in
([notation
f!
Îr^lÛl^g^ri:
records that onctupon a tune the gn t Bfge Y,.jnavalky;. said to his wife
t;
Do.r one, the foulioli s ui*does not know that-the Supreme
Maitreyi
her
her, and yet separate from
Buliug Self, which is ever present
the
soul
is
th.or
God
whose
lier.
go,
body
pervades
temple
perY--3e*
us the latter dwells in the bmi).
Being uiilerent 01 sej,:,rnte from the ego,
:
its good and evil i.ctioi.*, gives rewards i.nd pupjshmema

Tuat same immortal D ity is
and
subjects them to His thiwr
accordingly
Know Him."
thee.
thy inmost ruling spirit, in other words, pervades
lam
.n
Brahma
otl.titvise?
utma
:*
this
ret
can
Who
pis-sag^
it-tt-rj
the Supreme Being, is uttered by ai entranced person when he realises
the Deity in his clairvoy, nee
samadhi, that is to say, 1:6 says that the
which
pervades him, is present everywhere. Therefore,
Supreme Being
the modern followers ef Vedanta- who prove the identity of God and the
soul, dopot know Vedanta philosophy.
lie
witnesses
Ay<>
Ch. Pr-
Kh-
3,
M.
2.
flc^ZT
^cng^fa*^
Tit. An-
3,
6.
God says: Having created the world & the human^body, I pervade
the world and the body in the form of the ego, BO that I may describe tha
names and appearances of things nama rupa, the phenomenal world.
God himsulf pervades the world & body ai tur creating them. Such are the
authorities from the Revelation. How can you interpret them otherwise ?
A. If you knew words, their meanings, and the meanigs of sentences,
not so absurdly translate them.
would
For, it should be borce in
you
mind that here 1st pra-vesh (entering) ai.d 2nd amipravefh (entering after)
G^d reveals the science of tho phenomenal world and
are mentioned.
other kinds of knowledge by means of the Vedi.s as if He entered the
body after the soul h;id entered it. He put the souls in tho body and
Himself entered their interior. If you kiuw the meaning of the word
anu: after, you would never interpret it so contrariwise.
s s
îfi
îiaTSE: Vt^îi^mijRî^liqî
I see the very DeY;; Datta at Mathura in the rainy season, wnoin ^
saw at Kashi in the hot season. Here the idea of the town of Kashi
of the hot season are set aside, and the idea of Devn Datta is given all pio*
"tfisiM^ft
an<i
is
It propt rly means

l-y a cli.iivtiy. .nt,
pid
mind,
This spir.t is God. For, ayujn means tins, anu cot I. This spirit
because he nnlises God. tro he says thi, meaoiDg, one before his
CHAPTER VII
SATYART PBAKASH,
224
minence. It is an apolicafion of the figure of rnetonomy bhagya tyaya lakelisi-m. In the 8:ime manner, eliminating the hidden region, time,
sha ia,
maya (power) -nd other attributes of God nnd also locality, time, ignor
ance. limited knowledge and other properties, from the soul by the rules
<>r
and considering their quality of intelligence alone, we perceive

of elision
but one Brahman or Supreme Being underlying them both. This is the
called bhagya tyctga lakshana^ in which something is retain
figure of speech,
ed and other things are omitted. Thus the omission of God s attributes
of omisci^nce and distinctive epithets, and of the soul s qualities of limita
tion of knowledge and powers, and the consideration of intelligence only
addwaita.
What reply will you
prove the doctrine of non-dualism
give to it ?
Do you believe God and the soul to be immortal ?
A.
believe them both to be mortal, being conditional, supposi
We
Q.
tional or existing through the upadhi.
Desire, senses, life.
A Do you believe the upadhi (unessential attribute) to be constant
;
or everlasting?
According
to
our belief,
This is theisum and substance of the Sharira ka and the lines a re these
metrical commentary on it.
We, the followers of Yedanta, balieve six
categories to be unbeginning, namely, 1. the soul, 2. God, 3. the Brahman
or Supreme Being, 4. the special distinction between God & the ego, 5. ig
norance, nescience, 6. the union of ignorance & the soul. Of them, the Brah
man only is anbeginning and endless, and the remaining five entities are
unbeginning and endable; as, prag abhava. These five last as long as there
Their commencement is not known, so they are unbegin
is ignorance.
on the acquisition of right knowledge, so they
are/lestroyed
ning. They
Lave an end, and are transient.
A. These two Sanscrit verses of yours are wrong. For, God s exis
tence cannot be proved in your belief without the union of illusion (maya}
& the (Supreme Being) Brahman; the soul s existence, without the union of
ignorance and the Brahman. Hence t ichchitor yogah th^t which you count
to be the sixth entity, does not exist; for, it is included in the five entities,
ishwara. Then
avidya, illusic n
viz, nescience
mat/a, the ego j\va & God
God is not made without Brahman, illusion and knowledge. Therefore,
to regard God apart from nescience and Brahman, is absurd.
Hence, only
two entities can be proved in your system of: faith, viz., Brahman and
illusion, and not six us asserted before.
Also, you can prov* God and the soul to be beings qualified with cause
and effect, when you c^n prove ignorance to exist in the infinite, eternal,
holy, intelligent, free, omnipresent
Supreme Being (Brahman). The
entire Supreme Being c;in not be holv, if you believe unbeginning ignorance
of itself lurking somewhere in it.
If you believe ignorance to exist in one
of
Brahman
the
or
part
Supreme Being, it will be moving about in all
and extrinsic. It will
of
It
parts
(the Supreme Being), being detached
make that part of the Brahman ignorant, where it g( es, and that part will
fhine with knowledge whence it departs. Under such circumstances you
Can not csJl any part of the Brahman to be unbrginning, holy, & omnioient.
The part of th Brahman which is within the limits of ignorance,
:
No
you say that
it is
He
225
The exterior and interior Brahman will be divided

if the Brahman is divided, it is then
not
will sense ignorance.

If
VIDANTIC THIORY,
IGNORANCE IN GOD.
no harm
ui nut bo ignorant.
undivided, 11
Ignorance OP
He will have constant connection
an
attribute,
pervert knowledge being
with some object. If so, His connection or relation being essential, it can
not ba trarniniu, or phenomenal.
Just r,s the whole body feels pain from
the existence of a boil in any part of it, so also will the whole Supreme Be
ing bo utilicted with ignorance, pleasure, pain, and other defects from their
existence in any one of Its part*.
If you suppose the Brahman to be the
ego from tho attribute of effort & from Its union with the internal sense,
1 ask you it tlu Brahman is all-pervading, or is It limited ? If
yon aver
that It is all-pervading and the attribute (upadhi) is distinct or accidental,
that is to say, limited to one region and separate, does the internal sense
undivided.
move, or
If
is it
is
<
stationary
No IGNORANCE
A.
It
IN GOD.
moves.
-^
Does the Brahman move with thq internal^gense, or

It is immovable.
immovable?
6xed and
is it
When tho internal sense leaves a portion of the Brahman, it is

freed from ignorance and that portion of the holy Brahman which is in
Thus the Deity will be now knowing
contact with it, will turn ignorant.
& now ignorant. Also, such being tha case, salvation & worldliness or
damnation will also be transitory. Tliere can be no memory of things seen
or heard yesterday, just as one can not remember what is seen by another ;
for, when it was seen or heard, *it was a different time and a different
and when it was attempted to remember it, it was another time
place
and another place. If it be said that the Supremo Being is one and
undivided, then why is It not all-knowing? If you say that the internal
senses are separate and so the Brahman becomes separate and indivi
dual iê^, It is then inanimate, & so It can have no knowledge. If you say
that neither the Brahman nor the internal sense has consciousness or is
capable of knowledge severally but the conscious light (chid abhasa) dwell
ing in tho internal sense (nniah k trana] becomes conscious or percipient ;
Q
in that case too, the conscious being becomes percipient through the in
dwarfish in knowledge by the
is it then limited and
ternal s^nse.
eye ? So YOU can not make God or establish the theory of the Divine ex
istence, the Brahman
ego by the union of the attributes of cause and
Why
&
effect.
But ishwara
God
is
tho
name
of the
Brahman, and the ego: jiva
is
distinct from the Br.ihman, unbeginning. uncreated, and immortal. If you

say that the ego is the name of conscious light chid abasa, it wilt be
will then enjoy the
subject to destruction from beincr transitory.
? Therefore the Brahman never became the
salvation
of
happiness
ego,
nor the ego ever became the Brahman, and also they will never be so.
Who
VBDANTIC THEORY.
Chhandogya Upanishat, Then how will the non-dualism be proved? Our
system of belief proves but only one Supreme Being (Brahman) from there
being none, besides the Brahman, separate, like, unlike and divisible from
It. If the ego is another being, how can non-duulism be proved ?
A.
Why are you afraid, having fallen into a delusion ? Think of the
rules of the collocation of nouns and adjectives,
What purpose do they
serve ? If you say that
226
SITYABTH PJUKASH
adjectives distinguish, you should bear
in
CHAPTER VII
mind that
In the case under consideration

illustrate nouns.
adjectives qualify
the word addivaita [non-dual] qualifies the noun Brahma. Its distinguish
ing property is that it separates Brahma, who is without a second, from
many souls and elements, and its illustrative quality is that it proves the
unity of Godhead Biahma*
<fc
Thus, a man said to another that Deva Datta was secondless among
men, and Vikram Singh was secbudless among brave men in that
army. Does this assertion prove that there is no rich man besides Dava
DiiUa in the town, and no brave
besides Vikram Singh in that army F
There are certainly men inferior to them. There are spheres, planets and
other inanimate things
and cattle and other animals, and plants and
the like things. Their existence can not be denied from their being secondless.
In the same manner, the souls and nature are not like the Brahman,
but they are inferior to It. Therefore it is proved that the Brahman is
always one, and the souls and elements existing in nature are many.
rich
mm
To
distinguish It from all that variety and to prove Its unity, the
or secondless is used of the Brahman.
It by no means
addwaita
epithet
proves the non-existence of the ego, nature, and the phenomenal world,
nor even denies their existence. But, on the contrary, all these exist,
though they are not equal to the Brahman. It does no harm to the
doctrine of non-dualism or dualism.
Do not êt confused. Think and
try to understand the subject.
Q. The attributes of existence, intelligence and happiness of the
Brahman, and the qualities of life, manifestation, and amiableness of the
ego prove their identity. Why do you then refute it?
A. Their identity can not be proved froai the resemblance of a few
Thus, for instance, materiality and invisibility ot earth, water,
qualities.
tire and other elements can i,ot make them identical.
They are net one
and the same as proved by their distinguishing and dissimilar qualities,
and liquidity,
as, odor, roughness, har-lness, ajid other qualities of earth
fluidity, softness and other properties ol water
light, heat, ana other
these substances.
qualities of fire do not go to piove the identity
Take auoher example. Man and an ant see with the eyes, eat through
the mouth, walk with the legs, yet they are not identical. Man has two
These differentiating qualities disprove their iden
legs and the ant many.
tity. In like manner, infinite knowledge, happiness, power, activity, free
dom from delusion, & omnipresence of God distinguish Him from the ego,
whose qualities are limited knowledge, power, body, delusion, error, distinctiveness and others, which distinguish it from the Deity.
They piove
that they are not one. Also their personalities are different. God is more
delicate and subtle than the soul.
Hence they are different.
;
<jf
wft^lTO? f ^1
Q.
It
is
^with fear
*lie soul
fiÎ
WS H^fa
fWrft*n^
a quotation from the Brihadar aiiyak* Upantthat.

who points out the least difference between the
for, fear comes from another.
HS
HcrffT
He
is
II
afflicted
Brahman and
DISPARITY OP
GOD AND SOUL
No
INCONSISTENCY.
227
A. It does not mean what you say. Its correct meaning ii that
the man is subject to fear who denies the existence of God, believes God
to be limited to a certain spot and time, and separate from and exterior
and
to one a
If, uots contrary to His commandments, attribute!, nature
For, the man tails into
character, or beari grudge to another person.
frar who maintain! th exelusiveness of or severance of connection with
*
I consider you nothing, you can
God, or quarrels with persons, saying
7
or does injury to others and exercise oppression on
do me no hurm,
other!.
Also, whea pers ns live in harmony in all respects, they art
Thus the people say that Deva Datta, Yajna Datta, and
said to be one.
Vishnu Mitra are all one, i. e., they are friendly. The non-existence of
hatred produces pleasure, and its existence pain.
:
DISPARITY OF GOD AND SOUL.

Do
Is the union or separateness of God and the soul constant?
Q.
th- y or do they not ever unite and become one and the same?
A. This question is partially answered above. However, their oneness
or union is established by their similar qualities
sadharmya and necessary
mi va labhaxa as the material bodies are at one with the sky
connection
;
from their common materiality and from their being never separate. But
they are distinguished from the f*ct, that the sky is all encompassing,
and the
delicate, formless, infinite and hns other peculiar qualities
material bodies ar* separate, visible and have other differentiating proThe earth and othnr material bodies car, not subsist apart from
pertioi.
the *ky on account of their essential relation, i. e., their existence depends
it
u
but, they are also distinct, from it on account of their difference
In the sam manner, the souls, the earth and
in form and character.
other material bodies c*n notêxisfc apart from the Supreme Being from
but they are not alike in form and character. To take a
Its ubiquity
familiar example. Th^ clay, timber, iron, ard other material of * build
;
>on
ing existed in the sky in different parti of it before the construction of

and when it ii
the house. When it is built, they are still in the sky
is
-nent
material
t
its original
all
i. e
when
its
,
comp
gone
pulley! down,
source, it is still in the sky. In other words, it can never be apart from
the sky in all times. Having a different form and character from the sky,
In the same
it was never identical with it, nor is now, nor will it ever be.
way, the souls a:id all the rest of the world with its innumerable object!,
though pervaded by the Deity, are distinct in all times from the Supreme
;
Being and being different rrom Him in form and character, they are
never identical with Him. Now-a-days the mental sight of the followers
of Vedanta is perverted like that of a monocular person, inasmuch as they
overlook the differentiating qualities vyatirekabhava and pitch upon the
like ones
unvayn or common characteristics. There is no object, which
does not contain positive (sagfui i) & negative (nirguna) qualities, essential
or inherent properties (anvaya), differentiating characteristics (vyatireka) ,
j
similar (sadharmya) and dissimilar (vaidharmya) virtues, & distinguishing

peculiarities (visheshana bhava.)
TlS NO INCONSISTENCY.
How can positive and
one
sheath
contain two swords ?
*Tow
can
Q.
negative qualities, qualities and no qualities, be in one and the !ame object ?
A.
Look
here, the qualities of material objects
are form, visibility
and others the qualities of animate beings are knowledge and similar
othera, which are not found in material bodies, In the same manner, the
;
CHAPTIB VII
SATYABTH PBAKASH,
228
the qualities of desire, will and the like, and does not contain
The terms are thus defined.
those of the matter, namely, form & the like.
mind has
-^
l*T%*3ft V*
The saguna is what has qualities, and the nirguna what is devoid
of qualities.
Containing their natural qualities, and being devoid of the
their
of
qualities
opposites, all objects are said to have characterfulness
and characterlessness. An object may be represented wi h characters
f
always modified by oharacterfulness and characterlessness

only, but
from opposite points of view. In like manner, God is said to be saguna or
attended with attributes on account of Ilis having infinite knowledge,
power, & similar other attributes. He is also nirguna or without attributes
on account of His being free from the properties of matter, such as form
and the like, and from human qualities, such as hatred and the like.
Q. The people call the formless beings to be characterless, and beings
with forms to be characterful, i.e., when God does not take on flesh, He
it is
rf
is characterless ; but when He is incarnated, He is said to be possessed

of characters.
A. It is the supposition of ignorant, illiterate persons only. Those
who have no kind of knowledge, rave ancoherently like beasts, as the
patient of hysteric fever talks madly, so what the ignorant say is absurd.
No PASSION IN GOD.
Q.
A.
Has God
He
passions or
neither. For, a
He without them ?
man entortairis a passion
is
for a better object

outside of him. But God has no object out of Him, nor is there any th^ ng
better than He.
Therefore, there can be no possibility of passions in Him.
The virakta or resigned person is one who gives up what he had. God
being all-pervading, can not renounce any thing. So He is not a recluse.
Q. Has God desires ?
A. No, not like man s. For, a man feels desire for an unobtained
and better thing, as its possession is to give him special pleasure. Now,"
God has no desire whatever, for there is no object which is not in His
Also, being perfectly happy, He
possession, and which is better than He,
has no craving for anything. Hence, there is no poisibility of desire in
God. But He has ikshana: the insight of all kinds of knowledge darshana,
which is the power of all creation. So much for the knowledge of God
though very brief, yet good people may conceive its details by themselves.
is
Or THI VEDA.
a^vf% 2R?m; %c|

What God is that who
*;
Ath, K. 10, Pr. 23, An.
4,
M.
20.
has revealed the Kig Veda, Yajur Vecâ,
Sama Veda, and Atharva Veda ?

A. He who has made all, &
^
supports
all, is
that God,
the
Spirit.
Supreme
Yaj. XL. 80.

^^njfqfejT?i^rfrs^^^î^Tsa^wr: swiwr,
The Lord God who is self-existent, omnipresent, holy, eternal, & incor
poreal, teaches His eternal children, the human souls, all systems of knowl
edge through the Vedaa methodically
in their true light for their welfare.
Do you believe God to be corporeal or incorporeal

Q.
.-Încorporeal or immaterial.
WHY
iv SANSCRIT.
REVILATION.
J29
If ha is incorporeal, how could He teach the knowledge of the

Q.
Vedas, and how was the pronunication of letters possible without the
mouth
For, the pronunciation of letters
and other vocal organs, and the
palfttt
must necessarily
require the
effort of the tongue.
METHOD OP REVELATION.
As the Great God is all-powerful and all -pervading, He stands

in no need of the mouth and other vocal organs to impart the Vedio
knowledge for, the letters are pronounced with the mouth and tonguo
to inform persona different fromthe speaker, but not to inform one s self,
There is a great deal of business done in the mind without the pronun
ciation of words,
Stop the ears with fingers and theu hear how many
kinds of sounds are maê there without the employment of the palate,
tongue and mouth. In the same way, God has revealed knowledge to the
;
souls in virtue of His being the innermost ruling spirit.

The necessity
of pronunciation is to communicate thoughts to others.
As God ii in
corporeal, all-pervading, He reveals His whole Vdic knowledge to the
souls in virtus of His being present in their interior.
The person thus illumined with revelation, imparts his knowledge to
others by means of pronunciation with the mouth.

Therefore the objec
tion of the want of the organs of speech can not stand in the case of God
TIME AND RECIPIENTS OF VEDIC REVELATION.
Q. To whose mind and at what time did God reveal the Vedas ?
c
*r*ita i3t
3T^ggW^; ^n?*rUnte:-- Shat.
11, 4,
2, 3.
In the beginning of the creition God revealed a Veda to the soul of

each of the four sages, called Agni, Vayu, Adittya, and Angira.
*t
*T* ft^nfa
1$
vft
I t*t* tifo^fa
*w
a verse from the Sheweta shwalar, Upanishat VI. 18. According to

Then why is it said
revealeg the Vedas to the mind of Brahma.
that they were revealed to the souls of the sages, Agni, &c ?
A.
caused them communicated through Agni and others to the
It
it,
is
God
Go<J
mind
of
Brahma.
See what
Mann
says,
I.
23,
ma
In the beginning the Great God, having made men, blessed Brahma
with the four V e das through the four sages, called Agni and others
Brahma received the Rig, Ya]ur, Sanaa and Atharva Vedas from Agni
Vayu, Aditya, and Angira.

Q.;
As God
He
revealed the
Vedas
to those four sages
only, and not to
proved to be partial.
A. Those four sages were holier than all other souls. The others
were not like *htm. Hence, the holy spiritual knowledge was ignited in them.
WHY VEDAS ARE IN SANSCRIT.
Q Why did God reveal the Vedas in the Sanscrit language, and not
in some vernacular of the
country ?
A, -Had He revealed the knowledge in any vernacular, He would
have become partial for, the people ef the country in whose language the
Vedas were reveal d, would find facility in learning and teaching them*
bat the other people would have found it very hard. Hence, the revela
the tongue of any
tion was given in the Sanscrit
language, which is not
other
all
languages, so the
country. The Vedic speech is the mother of
revelation was given in it, The language of God B knowledge should fc 9
others,
is
230
SATYARTH PRAKASH.
CIAFTII VII
alike and uniform to all, as the natural objects, such as land and others
are common to all countries and inhabitants thereof and are also the
ourcea of arts and manufacture, so that the people of all countries have
qual labor to bestow upon it in learning and teacbing the Vedas, which
proves that God is not par tin]. It is also the origin of other tongues,
What is the proof that the Vedas are in de by God, and not by
Q.
PROOF or VEDIC RKVILATION.
others ?
A (1) That book is made by God and not by others, of which the
subject matter is in perfect accord with the attributes, character and
nature of the Lord, who is holy, onniscient, just, merciful, and of hal
lowed attributes, character and nature
(2) That book is inspired by Go 1, which does not contain statements
against the l\ws of nature, the evidence of the senses, and other logical
canons, and the way prescribed by 8*i,it*, s ges und savants.
That bo )k is inspired by God, which expounds the system of knowl
(t)
edge free from error and delusion as is the case with God a knowledge.
is written under
inspiration by the Great God, which
(4) That book
describes God, the world, cause, effect, and ego, as the Great God truly is,
and as the order of nature actually is.
The Vedas are such as these test s require, being in harmony with
(5)
the truth of the testimony of the senses and other logical 1 iws arad the
Otlier religi- us books, such as the Bible,
character of truly holy persons.
Koran, and the like, are not from God. This subject is treated at length
in the 13th and Hth chapters of this book.
NECESSITY OF REVELATION.
There is no necessity of the Vedas oemg from God, for persons
Q.
can make books by developing their knowledge gradually.

A. No, they can never; for, it is impossible that n effect can take
plaoe without its cause. The savages have not become savants by ob
Even
serving nature, but they become so when they get some teacher.
now nobody ever becomes a learned pnrson without being ins ructed by
some other person. In like manner, if God had not initructed the sages
in the beginning of the creation, and if they had not imparted their
knowledge to others; all persona would have remained ignorant. For
instance, if a child be brought up in a solitary place or in the company
of ignorant persons or beasts, he will become like them when grown up.
Thii fact is exemplified in the savage Bhils and other barbarians of
The people of Egypt, Greece, Europe, and other countries were
India.
ignorant and illiterate, till the light of knowledge went to them from
Aryavarta. The inhabitants of America had been ignorant #nd illiterate
and
for hudreds, thousands, nay millions of years, till Columbus
other people went there, when they became learned and civilised by
acquiring knowledge from them. In like manner, human beings were
endued with knowledge and civilisation by the Supreme Spirit at the
biginning of the creation, and they have kept up that knowledge by trans
mitting
it
to their posterity generation after generation.
* qWtrmfo
*r*:
wifNm9*ifcra
Yoga
II 26,
The Lord God was the teacher of Agni and other sages |in the oommenoement of the creation just as we people become learned and enlig itened at present when instructed by our teachers. God does not become
anoonacious and void of knowledge as
in the oatat I/tin of tht world,
and
human
HU
beings in the dreamless state
knowledge
ii
eternal,
and BO
it
2S1
COMMENTARIES,
BRAHMANAS.
must be sent down as an indubitable truth that imparted knowledge can

not be h: d without nn imparter.
The Vedas were revealed in the Sanscrit language, which Agni
Q.
and the other
di 1 not know.
How then did they know the meanings
of tho Vt-d is ?
ORIGIN OP BRAHMANAS (BOOKS).
A. God made them understand the meanings of thp Vedas.
When
ever s lints, clairvoyants, and great sages meditated on the glory of God in
a trance with the view of knwiiiLr the meaning of any Vedic verse, the
Lord God illumed its meaning in their mind. When the import of the
Vedas was illumel i\ th9 mind of m my sages and philosophers, they
wrgte books on it together with the lives of seers. Such books are called
the Brahmanas, that is, comment tries on the Vedas, which Vedas are alcO
sa<jes
*^d *W^5
ri^sq;
Nirukta, I. ^0,
x
Brahma. Moreover, th^n-iina of that seer is.always given io hig
memory with tin Veiic vorse whose meaning he realised, which was not
done before him an so not taught till then. They do not tell the truth
who call the seers the authors of the Vedic verses. They simply expound
the mean ings of the Vedic verses.
^ccrdt
called the
9Q
What
DISTINCTION BRTIVKEN VEDAS AND BKAHMANAS,

books are culled the Vedas?
A. The collect of 4he Rig, Yajur, Sanaa, and Atharva verges or

mantra?, but not others.
How will you interpret the explanatory aphorism* of Katyayana
Q.
and other sages like this
:
of Mantras (verses) and Brahmanas is Yedai.

See, (I) the word Veda is always written at the beginning or the eid
of a chapter of the Saw/ua, which is the coalescence of words in Vedic Terse8. But it fs not given either at the beginning or at the end of a chapter
of the Brahmna scriptures. (2) In the Nirukta, chap 5, sec. 3, 4, we find
The name
A.
It is an aphorism of Panini, IV. n, 66. It shows plainly that the Veda

the Terse portion & the Brahm ina the commentary portion. For further
information on this head, my Introduction to the Commentary of the Rig
and other Vedas may be consulted. There it is proved that (3) it can not be
the opinion of Katyayana, being antagoniitic to many authorities. If it
is accepted, the Veda can never be
primeval; for, the Brahnaanas record the
account of many seers, sages, and kings. And it ii evident that the
account of a person is always written after his birth, and the book con
taining it is also written after his birth. (4) The Vedas contain nobody i
history, but particularly those words are employed which suggest and ex
plain some system of knowledge.
They do not contain any-body i name
or the deeeription of any special story.
COMMENTARIES OP VIDAS.
Q. Hoiv many branches or parts of the Vedas are there ?
A They are 127.
What do you mean by u branches or parts ?
Q.
^ parts ?
A. Commentaries or expositions are called
branches
(ahatchai) or
Q The learned people of the world consider the component parts of
the Vedas to ba branches.
is
"
"
"
OHAPTII VII
SATYABTH PRAKASH
333
A.
For, (1) all the

little, you will see the truth.
or parts are known after the names of Ashwalayana and other
the verse or mantra portion is known after the name of the
you think a
If
"branches
"
But
Supreme Lord.
The four Vedas are believed to be made by the Deity and the
(2)
Ashwalayani and other "branches" are called after the sagei who wrote
them. All the branches or parts commence their exposition with a text
of Vedic verses or mantras
as, for instance, the Taitteriya branch com
mences its exposition with the text Ixhe tworje twa and so forth. But the
Vedas proper (metrical portion) commence with no text or heading line.
4t
Therefore, the four Vedas are the root of the tree of knowledge," planted
and
and
other
by G-od,
Ashwalayani
expositions are so many branches,
reared or made by sages and philosophers, but not made by God. For
further information on this subject the Introduction to the Commentary on
the Vedlas may be referred to. Just as people have at heart the welfare of
their children out of their parental affection and tenderness, so has the
Supreme Spirit, out of His infinite love for all human beings, revealed the
Vedas to them, so that they may get out of the darkness of ignorance
and avoid, being entangled in the cobweb of delusion, nay, they may reach
the sun of science and spiritual knowledge and, living in perfect joy and
happiness, promote their knowledge and comfort for evermore.
sages.
ETEIINITY or VEDAS.
Q. Are the Vedas eternal or transitory ?

A. They are eternal, For, God being eternal, His attributes of
omniscience and others are also eternal. T he qualities, influences and
natures of eternal things are also eternal, and those of
transitory one
transitory.
Q- Is this book
A.
No
or imperishable ?
But
are eternal or constant.
volume
of the Vedas) also eternal?

paper and ink. How can that be eternal
the words, their
significations, and their relation*
(a
for, it is
made
of
God might have given those primeval gages an idea

Q.
pregnant
with knowledge and then they developed it into the Vedas,.
A, There is no knowledge without an object to be known.
Except
the omnfscient God, nobody has power to make the
G-ayatri and other
verses according to the laws of the G-ayatri
other kinds of metres,
sharhaja and other musical notes of the gamut, udatta (sharp), anudatta
and swt*rita (thrill) accents much less to write a book
(flat)
containing
omniscience. There is no doubt that sages & philosophers
having studied
the Vedas, wrote Vyakarana (grammar), Nirukta
(philology), Chanda
(prosody) and other treatises to expound the various systems of
knowledge.
If God had not revealed the Vedas, nobody could have made
anything
whatever. Therefore the Vedas are the speech of God. All the
people
should act upon their precepts. When anybody is
interrogated as to what
religion he professes, he should reply that his religion is Vtdic, that is to
say, he believes in the teachings of the Vedas. So much in brief for God
and the Vedas. Now we pass on to describe the creation.
ar>d
SUMMIET.
83 GODS
233
SUMMARY.
of Godhead. God existed before all else.
He is the eternal cause uf thj world, ami provides food to all creatures.
He has revealed tho Vedas, guides the righteous, blesses good work, and
is the maker, preserver and
-troye/ of the visible world.
Yaj. XL. 1,
He is omnipresent, merciful and just.
XIII. 4. Rig. XXLVIII. 1, 5
He is Spirit, incorporeal, oinni; ot -at, eternal, and ommacient. lie wishes
The Vedas declare the unity
ti
to all.
good
of God s existen -e are given in the perception of d -sign

world, and the phen mu- a ot knowledge i.nd virtue. The fear th
mind feels in doing a wrong iul tu joy it feeia in doing guod to others,
ent proof* of His existence.
are from God and therefore
He alone should be worst. ipj.ed by hinging His praise, by prymg to
Him, and by meditating on II. i. His worsnip is som.-juiiea called aa guna
and uiryuua, affirmative 1.1 d negative. It is suguna or affirmative,
when the worshipper affirms or rep -ats the attributes of God; as, God is
holy, just, and merciful. It
uirgunaty negative. wh-n he denies certain
1 he
attributes to God; as, God is n
oorn, not material, and n t mortal.
object of praising Qpd is to im ,ress the mind with those attributes for
imitation in conduct
as God i- merciful, we should not kill a sentient
The proofs
in the
i>
<
being, and so forth.

is given, suy, in
Yaj, XIX, 9. Thou are Light,
art
out
of
Aou
merciful, make me bear with
Thy grace
light
give
my enemies Let my will be free from evil and full of purity and virtue
A man should act On what he prays for, and pray for
Yaj. XXXIV, 3.
Prayer should be as
me
what
is
righteous.
Meditation eases the mind and fills it with indescribable joy. It

should be practised in accordance with the rules of Yoga or introspection,
which has eight steps leading to the illumination of the mind, viz, the
practice of moral duties, the observance of religious rites, the regulation
of respiration, the conttrohnent of the senses, the posture favorable to the
composure of the mind, the c.-ncantration of attention, the contemplation
of God, and the e<ystasy of trance.
They are wrong who say that there are 33 gods in the Vedas. They
are 33 categories of existence, Viz., 8 vasus
the sun, moon, earth, water,
11 rudr^s
inbreath, outbreath, digestion, mastication,
light, air, and sky
nictitation, circulation, recuperation, decomposition, hunger, bekjhing, and
yawning; 12 adittyas constellations of the Zodiac; 1. electricity; 1.
sanitary work.
It is not right to believe the incarnation of God to kill devils and to
for, God c^n do these works without taking on flesh.
protect sanits
It is against the Vedas to believe that Krishna was God.
He was a rirtuous soul intent on protecting virtue.
;
If He does so, His

forgives sins.
justice
soul being a free agent, reaps the fruitg of
its deeds.
The distinction between God and the sonl is that God is
infinite, makes the world, enforces justice; the soul is finite and engagtd in
It is a false belief that,
will
be done away with.
God
Tti
propagating its species, and does good or evil deeds. It manifests desire,
feelings, discernment, respiration, memory, hunger, thirst,
which are
not found in God. The reli tion of God to the soul is that God
pert ades
the soul, God is the father ;.nd the soul the son, &c. Same
say that Vedau
believes in the identity of C od and the soul.
Tattwanasi, Thou art God
<fcc.,
CHAPTEB VII
SATTARTH PBAKASH.
284
This doctrine is not fuund in authentic scriptures This text means, Thou
it is g;iid of Shwet ketu.
The Shatapatha
art in the Supreme Bring
tiMhati
God
dwells
in the mind.
Tnote
atmani
who prOv
Fa
ayg
their identity, take nway the differentiating attributes and insist on
common qualitivs. This ie not a proper way of ascertaining things.
Thus, treea grow and animals grow, so trees are animals, which is Hbsurd,
God who has made the world, has revealed the Vedns, Rig. Yjur.
:
Sama and Atharva, to impari knowledge to human beings for their

The sagos in whose mind the Verlas were illumined are, respec
welfare.
Manu, I. 23.
tively called Agni, V;iyu, Ravi, and Anîra
The proof a of tha Vedas beina: made by God art that their subject
matter is in perfect accord with His attributes, character and nature. It

d ..es not conflict with the laws of nature. Its knowledge is free from
It
It describes God, the world, ego as they truly are.
error.
borne by
<s
the testimony of sages. If it be said that there is no necessity of revela

it is
tion, for man can deveiop his natural knowledge gradually
replied
that had it been the case, the savages of several countries would have be
come aivihsed but it was not so they were enlightened on the spread of
the light of knowledge from India. So God g*ve the Vedic revelation in
the beginning of the creation. Says the Yoga philosophy, God is the
I. 26.
teacher of the ancients at creatioa
It is not right to call the Brahmanac the Vedas, which consist of the
metrical portion only; for, the Brahmanas are commentaries, their passages
begin with the text of the Vedas Panini, IV. n. 66. The Vedas consist
ing of ideal, and not paper and ink, are eternal, living in the mind of God.
No human being can make the metres, notes, and accents as given in the
Vedas, containing ominscience.
;
CHAPTER
VIII.
OF
CREATION, PRESERVATION & DESTRUCTION.

X.
l<i*.
of ^ si *
man, He
is
the
Mipreme
Spirit,
%5
from whose hands
cixii,
7..
this world of diver
Ins come ont, w* o sustain* and destroys it, who if the

Lrrd of this universe, in whom this univSrse live, moves and dies. K: ow
Him and do not believe any other being to be the creator of the world.
sified objects
Rie. X.
CXXIY,
All this world was enveloped in darkness before creation, ifc was in
unknowable, and of ethera-il form. It wa insigrn ficant bifore
I
Goii s greatness,
a place in space.
i.
.,
it
l*y unoêveloD^d in
presence of Infinite God at

out fro-n its state of cause
fch^
Afterwards G-oi brought it

the form of
or rudimental or nonmenal forn
viiible form in virtue of His omnipotence
phenomenal or
effect OP
t>
Riff.
X.
O mn,
serve God, the Infinite Spirit, with all your lov.e, who if tha
the suns an 1 other luminous bodies, who is the Bolt and
This Supreme
SKJondleis lord of this world which is and which will be.
self existed before the creation of the
world and He has made all the
universe from the earth and other planets to the bright sun.
support of
all
mtn,
He
is
the maker of
all this
XXXT.
YHJ.
pnst, present
2.
and tuture world,
who pervades nil, who is the deatbles* cûse, who is the lord of souls, and
who is distinct f m the earth and other inj<nimte mtitter, ird tl e mii*d.
r<
BnVuvlai An
all
He
is
and
die.
Tait.
1.
Brahma or Suprem Being whose design has brought forth

these planets and other material bodies, in whom the sentient beings
live
the
Deire
l*TT3I^r
to
W.
The Supreme Being
know Him.
Shariraka (Vednnt)
in
worth knovring, who
is
tion, preservation, and destruction oF tHe world.

ot
Q. Is this world born of the Gr-at God
I.
i-
the
8.
cause of the crea
some other being ?

A..Ît is pralooed fron the Drty\ tkd effioient or iatelliânt cause,
bat its material caase is nature [prakribi] or matter,
>r
CHI?TIR VIII
God made Nature
or Prakriti ?
Q.
Has
not
A.
No,
it is
What do you mean by unbeginning?
unbeginning.
THREI ETERNAL SUBSTANCES.

Ho?r
many
objects ar 3
unbeginning,
These threeâro
unbeginning there ?
A. God, soul, and the cause of the world matter),
What, is the proof of it?
Q.
-^
STSaVt **J*T
fT*3!?TT
*WI?T
^* ^T5RWsfr
:
em**:
Yttj.
3^
qf<q
^T3!Tfl
*cfa îîftfrr u
XL.
Rig-
I.
OLXIV. 20.
8.
The Brahm (Supreme Being) and the ego are both (dwa) alike in yirtud
of their consciousness and protective and other qualities (tuparna).
The)
are related to each other as the perv^der ard the pervaded (sayuja)
Bearing friendship to ach other (sakhaya) they are eternal and unbegin
So (*<im<mam} is also the tree (bri,ksha), which is the fundamenta
ning.
cause, whose branches are the phenomena of the material world, and
>
which
is
developed ou
till it
goes to r*ck and
ruin
in
concataclysm.
It
The qualities, characters and natures

the third unbeginning substance.
of these three substances are also unbeginning. Of the two, the Spirit and
ego, the latior satisfactorily tastes the fruit of virtue and vice, borne
by the tree of the world (swadwatti) ; ard the former, the Supreme Spirit,
the consequences of works,
is not affected (anashnan) by
shining every
where in the interior and exterior through and through, God is distinct
from the soul, and nature (matter or prakriti} is distinct from both God &
the soul. But all the three are eternal and unboginning.
In other words,
God has instructed His unbaînning and eternal spiritual children, the
is
departmants of knowledge through the revelation of the Vedas.
souls, all
*s
from the Shweta shwatara Upanithat, IV 5, which says that nature

and Supreme Spirit (paramatma) are uncreated, that
(prakriti), soul (jiva)
never born, nor do they ever take on flesh. These three are
is, they were
the causes of the whole world, but themselves without a cause.
The un
beginning ego is affected by the consequences of its enjoying tue unbe
ginning nature or empire of matter. But the Supreme Spirit is neither
influenced by it, nor has He any use ot it for Himself.
OF NATURE OR PRAKIITI.
The qualities of God and the soul have been given in their accjunt
It is
We
now come
i;
to the properties of nature or matter
Sankbya
I,
Prakriti or nature
61.
tripartite or the union of three qualities, namely,

subtle, volatile, and bass
(raja) and inert (tamo,).
it
pare (satwa] middling

It produces the brain substance (buddhi) which
generates
consciousness (ahankara). This in ita turn creates the five quintessences
states of matter.
KETU.
NATUII OB PIAKBITI,
OJP
287
paiiMan vnatras} correlated or sensitive to five kinds of elements, ten

The five quintessences produced
enses, and the will or conntive power.
ive elements.
They all make up the number of 24 essences. The 25th
a the person or mind
Of these essences
(purusha). human and divine.
he prnkriti or matter in its original state is
undecaying, and the brain
ubstance or sublime matter, consciousness or life, and five
quintessences
r elemontals are the products of
prakriti or modifications of matter and
he cause of the senses, the will
The person or
(mnna) and gross elements.
lind
f
is
neither the nature, material cause or substance, nor
the product
any other being.*
**^wrte*^T*ftrTv
-Tait. Br- V- An.
7-
K.
6,
inawrmnntfrl
Slmt. 11. 1, 11.
Hft?ll
Ch. Pr.
2,
Brab.
I. 4-
*T
1.
They mpan
These quotations are from the Upanishats.

etu, there were sat (real)
afore the creation of the world.
a<at
(unreal),
Shweta
atma) Mid Brahm
self
(God)
TMit. II 6.
The very God himself
is
become the variety
oi nature,
I. 2.
These quotations are also from the

IJpanishats.
rse
is
They are
j.
The
the Brnrfima.
all
variety
the forms of the
Verily, all this nniobjects different from Him are noth
<
Brahman,
Why do you misinterpret these

lanishats have
passages?
For,
the
same
it
Ch. Pr.
means
6-
Kb. 8 M-
4.
Shweta Ketu, distinguish water
as the original cause

the enjoyable earth, its effect water as effect from heat aa
cause; and
it as effect from sat
the real, as cause, which is the eternal or noumenal
kriti or primordial
matter, the root and main stay of all the world.
This whole visible world was like
something unreal before the creation,
existed in invisible form
together with the ego in the Brahman and
ikriti.
It was not non-existent.
As regards the phrase sarvam khalu
H all, it savours of the nature of the
proverb :
:
fte?
wmfpf 3
-A
01
juggl er buildsâ house by taking a brick

there.
For, it is given in
* 13 feren
na
fisnf^nfaffT sn^rr
I
Kath.
Ad
2,
wtu^?f
Bal. 4,
?5ret sftgi n
from here and a pebble

iCh- Pr- 3,
M.
11,
Kb-
1-
Littrally: Prakrit! Is the state of equilibrium of tattoo, raja and tama maha, comei
pr ikriti, ahamkara from miha, fire tan matra* and h
kindi of th
senses (indriya)
oAarniarrt, grata elements from fivi tan mitrat, and puru t\a or persoo.TiieJe are tha 26
>th
ori8.
5n*^ya aphoriim
I,
10.
SATTAET PEAK ASH,
238
CHAPTER VIII
quotation from the Katha Vpanishat. A word or phrase is

is collocated in its
proper place in a sentence or
significant o lon# as it
natation; but it becomes absurd on beiag deiach- d from it and placed
iu juxtaposition with others; just as the limbs of a body are useful so
long as they are part and parcel of it; but they become quite useless on
soul, think
baing separated from it. Listen to m~-. Its meaning is
of God, who ia the cûse of the creation, preservation and animation of
the world; which exists in virtue of His creative and preservative power,
and co-exists witn Him. Donot adore any other being but Him. There
is no combination of Various things in Him, who is constant & indivisible
an i abioiuCd intelligence and consciousness. BUG the visible variety of
nature exists in the supporting power of the Supreme Spirit,
CAUSES OF THE WORLD.
How many causes are there of the world?
Q.
A. They are three, namely, 1. Nimitta-. efficient, 2 Upadana: material,
3 tiadharana: instrumental.
!Tne efficient cause is that which makes some thing and without
which nothing is made; iiseif is not made, but it makes another of different
form from itself. 2. The m-uerial cau-n is tkat without which nothing
It
is
and which decays. 3. The

made, which is turned into a diifereiit f
instrumental cause is that which is a help in making a thing and is a
i. Tne chief efficient causa is the Supreme Spirit who
com.j.Oii means,
makes all the world out of the material cause, maintains it, & destroys it,
is
>rm,
n*y, ke^ps
all
eubject to tneir respective laws. 2
Tue soul
is
the ordinary
efficient cause, who brings out different kinds of results out of natural
objects in the world. The in iteria.1 causo is the prakriti: primordial matter
or atoms, which is caLed tne inverial for the construction of all tho
worlds.
Being inert and inanimate, it can neither transform itself into
anything, nor u decomposed of itself. But it stands in need of another
being f r the transformation and decomposition of itself. Sometimes one
inanimate object uh-ing-*s and destroys another. For instance, seels which
are made by Uod, take ro.n when buritd in soil and sprinkled with Watar,
But. corning in contact wir,h tire and other des
nit) oi^ ti oes.
HI
i
gr>vv
are destroyed.
t ey
HoWtfYer^ thîr systematic growth,
transformation, and distract on are in ot-e hands of God and mm. When
H ihiu is m^.de, us c us.-s are k;ow edge, design, energy, hands and other
,f venous kinds
il c -uses
sp. c^ nod time aie its common cause*.
For iuatano3, whoa a putter m .kes a pot, h is its efficient cause; clay is its
m. Aerial cmse; the whrel, handle, iiid other implements re its ordinary
mil rum
c
space, tim^, ether,
^ye*s, handf, theory, action,
efficient causes.
..i-d -t .en*
its comriion instr met^l -n
-Nothing can
be m d-^ or d-stro\ *-d without ihese hr-e kind^ of causes
material, in-
tructive auents,
!>hy.-ic
û>es
<nt;ii
l>gtr,
.r<
u nentnl,
causes.
-dern f .11 Wc-rs of tlie Vedant philosophy
n*-o-w<i in tins or
--Tne
Q
RultJr as he on!
rer^ni he Saprî
CMISH, iu which tho efficient and
nimitta upadanct
abhiana,
tue maieria c-us.-s are inseparattly uuitetl
a cause inseparable from efficient & material causes. For instance,
karan
the Mundak* Upanisnat Says: 1, i, 7.
vHi.i
aîd
PANThJUSM.
The spider makes

body
&
its
dots uot tako auy
own web
inuteriiii
of
t,he
threads drawn
fiom outside,
out of
it tiien lives
its
own
and sports
GOD AND METIER.
PANTHEISM.
239
In like manner, the Brahman (Supreme Being) has inad

in the web.
the worlds out of Himself, aud changing Himself into the torm of th
worlds sports with Himself. It is the will of God. With the desire to be
come many though one, that is, the form of the universe He has become
tho nmverse, with tho force of His thought alone.
For, a commentary on
the
Mandukyopannhat
*lKI3f! ^
says:
qiCif^T qifflWSfd rlTmi
Gourkipad, 31.
What is neither in the beginning nor in trie end, is also nothing in

I nero was uo world in the
the middle or present tune.
beginning of crea
but the Supreme Being al-jna existed. There will be no world at
tion
the end of tht* concataclysm or final destruction of the universe.
t ieu, is not the Supreme Being the whole /vorld?
;
Why
DISTINCTION BETWEEN GOD AND MATTER.

is the material cause of the world as
you affirm,
He will be changeable and subject to decay for, the properties, character,
and nature of the material cause pass on to its effect, which decays.
A. f
If .he
Brahman
wmig^W qnriph
It is
^:
Vaitbeship, II, I, 24It means an- effect con

material cause. Now, 1. the Supreme Being
I
an aphorism of Vaisheshik philosophy.
tains qualities like those of its

is real,
intelligent, happy ; but tho world being the effect of the
He is unborn,
cau&e, is unreal inert, or inanimate and unhappy.
created.
He
is
invisible, but
it
is
visible.
HQ
is
material
but
iudivisble, but
it is
it
is
world is produced from the Supreme Being, the inertness

and other qualities of matter found in the effect will also be found in Him.
In ether wotds, He will be as much material as the world. 3. Also the
world, i. e., the eartu and heavenly bodies, Miould be equally intelligent
with Him. The example of the spider does not support your thesis, it
The material cause of the threads ot the cobweb is the
rather refutes it.
material body of the spider, and the living principle or soul in the spider
It is an evident instance of the wonder
is the efficient cause of the web.
ful works of God; for, the soul can not produce thread* from any thtr
body but that of the apider. In the sann m inner, the all-pnrvading God
(Brahm) made the physic*! world of the prakiiti (pnmordia matter mid
nd conforrrd c rthe btoms existing hi Himself in an invisible form
H pervades it, and i-* happy
s
exist,
poreality and viability on it.
witness of the world. A regards the belief that the Lord sw, tnought
and desired that He should make the world uiid be t/lori6>d, n means tnut
when the world is ma .e, God is glorified in smuch as ihr sou* then
think, know, contemplate, preach, and he -r, which revealw ihe Supreme
but vh-n Mie
Ruler, who is also manifested in large physical bod.es
v% h^
world is destroyed,notie know Hi n except God liimsulf and
have attained salvation. As tor the coinmentary on the Upan sua-, it
is delusive and
luisleading. For, the worl1 wa-s not v. bible ami ki-own m
the time of cataclysm and remains invisible and unknown from the com
mencement of destruction to the time of re-creation. For, it is said in the
Kig. Veda X. cxxix 3.
divisible. 2. If the
<
t>
<h"S-
Also,
Manu
sayi,
I. 5,
:
SATTABTH PBAKASH.
It
means that
ness in the time
all this
CHAPTIB VIII
world WPS enveloped with and hidden in dark

and before creation. It ia so alter the
of destruction
of destruction-.
At that tim^ it was unknowable, because
none could, think any thing of it and it w.is not cognisable by mearis of
tho senses through ita pe/c
characters.
It will never be knowable
It
is
tin
that
state.
known
iu
always
during
present, when its perceptible
characters are coûis.thlo to the seasss, and it is fit for use. Aâin, the
commentat r writes tnat the world is n^n-existent in the present, which is
altogether groundless; for, wh to is kno-va a id realise! by means of ex
perience and logical proofs, can never be otherwise than what is true.
commencement
>ptible
OBJECT OP CREATION.
What is God s object in creating the world ?

A. What can His object be in not making it?
been happy, and
Q. -Had He not made it, He would
Q.
havr>
the souls
would not have experienced pleasure and pain.

A It is the talk of idle and poor or d * Derate fellows, but not of the
courageous and ent^rnrisinr. What -pleas ura or pain is felt by souls in
the period of destruction ? If the pleasure ^nd pain of the time the crea
leasnre far exceeds the pain
tion lasts, be considered and compired, the
by many tim^s. 1. Mmv pure and virtu is souls attain the happiness of
salvation by worki-igr out the method of em ucipation from worily bond
Th^y lie idle in the time of chaos as they do in dreamless or pro
age.
ruction give souls rewards and
found sleep. 2. H)W could God before
-vnl
&
deeds done during the creaas
their
fruits
the
300
punishments
How could the souls have enjoy nd h fruits ? 4. If you be asked
tio-i ? 3.
what puroos^ is served in tin exis nno-^ of ne ayes, you will no doubt reply
th^t vision is obtained from the presence of t i? eye-?. What is the use of God
having the knowledge, power and activity ro make the world? To this
question you can îve no ot ier answer th vn. diat these attributes of His
.--xer
5 God
exist, to m ike the world. AU
-ising justice, mercy and other
>
<ie*
<f
>se
.s
>,
Hem
6. His in
bear fruit? when
ikes the world.
oVy
is turned to use inasmuch as Ho makes, supports, destroys
finite p
and regulates the world. To tike an exam 3. The essential quality of
the eye is sight. In like manner, God s essential attribute is beneficence,
as He always gives innumerable b essings to s.3uls by means of the crea
tion of the world.
Wh/.ch is first or which does pre-exist, the seed or the tree ?
Q.
A. The seeds for, the seed, cause, first cause, efficient cause, com
mon cause, and similar words are synonyms. The cause being called the
seed, precedes the effect.
OMNIPOTENCE OF GID.
is
God
As
omnipotent, He can produ 3e the cause and the ego,
Q.
If He can not, He can not be omnipotent.
attributes, can
t ten
>wer
>1
A. The meaning of the word omnipot ice has been given abovehe omnipotent who can do what is impossible ? If He can do what
then
is impossible, as for instance, to produce an e fact without a cause
can He without a cause make another God, Himself die, become material,
urn vicious and so forth ?
suffer pain Himself do injustice, ba unholy,
God can not change the laws of Nature, as fire hot, water is cold, earth is
inanimate, and the like. God s laws are true, unfailing aud perfect. S o
He doea not change them. Therefore the word omnipotence can only
mean that God can do all Hia worka without any other being s assistance.
But
is
GoD
CAUSB HAS NO CAUSE.
BODY.
fl
til
GOD S BODY.
Q. Has God a body ? If He has no body, He can not make the world
without hands, feet and other means. But if He has a body, there can be
no objection.
A, God has no material body. He who hag a material body, ii no
God. For, having a material body, He must necessarily be limited* in
power, separate and circumscribed by material things, limited in time and
He will be afflicted with hunger, thirst, decay, mutation, heat,
pace.
These ;/re the qualities of man and are
cold, fever, and other diseases.
inconsistent with the attributes of God. You well know that you and we
have material bodies and so are unable to control the molecules, united
atoms, atoms & sublimated matter. In the same way, God having a material
body could not have made the physical world of the invisible atoms and
material substance. Though God has no material organs of the sentTes
such as hands, feet and others yet His power, strength, and glory aje
infinite. He uses them in all His works,*which can not be done by Souls &
Since He is more delicate than nature cr matter & souls, He per
nature.
vades them, & so is ule to mould them in the form of the material world.
;
Don t you know that the people have got bodies, because their
bodies ? Had they been incorporeal, their children Would
had
parents
have been so. In the same manner^ if God is incorporeal, the would
produced by Him should also be incorporeal.
A. This question of yours is childish. For, I have just said that
God is not the material cause of the world but He is the efficient cause.
What becomes manifest and corporeal is nature and atoms, the material
cause of the world, which are not altogether without any form
but they
are grosser than God and subtler than other objects.
NOTHING WITHOUT A CAUSE.
Q. Cannot God make any object without a cause ?
No for, it is impossible to bring into being what has no being.
A.
It is like the talk of the man who says that he has seen the* marriages of
the son and daughter of a barren woman.
They had a bow of human
horns, and both wore garlands of flowers that blossom in the sky. They
bathed in the lake of mirage, arid lived in the city of illusion. There
they have rain without clouds, harvests of corn without the cultivation of
land, and other impossible things. Thus there can be no effect without a
For instance, a man says,
cause.
Q.
mr
trim fcmff ^
^fts^H^s
su?r.
m*fl*5i
fa*T*n%* Differ
î
was born of none. I have no tongue in tha

moutb, but I speak. There was no serpent in a hole, but it came out of
but we have come here*
I was nowhere, nor were they anywhere
it.
Such talk befits drunkards or lunatics only.
A CAUSE OR MONAD HAS NO CAUSE.
^ Cause ?
If there can be nothing witkout a cause, what is the cause of a
Q.
A. What are causes or simples only, do not become the effects of
If a thing is the cause of another and the effect of a precedent
others.
thing, it is not called a pure cause or simple or monad. Thus, for
It is also the effect
instance, earth is a cause of houses and other things.
But nature, the primeval cause,
or product of water and other elements.
is unbeginning.
Says the Sankhya philosophy, I. 67,
I
had no parents,
SATYABTH FBAKAIK.
142
ifc
thingi
CMAFTIB Till
Thus the cause of all

is no root of root*, no cause of causes.
itself causelo.s.
For, there are necessarily three causes at th
For example, the making of olotk
of any effect or object.
beginning
lojm and othor implements of a weaver. In
presupposes cotton yarn,
same manner, the creation of the world presuppose tho existence of
Supreme Being, primordial matter, time, space, and souls, that is, they
unbeginning and existed before crer.tion. If any of them be wanking,
world will never come into being.
ATHBIITIC OBJECTION* AHIWIIID.
mi
** ftw wifiaraifl
I
San.
1,
the
the
art
tht
44.
i*
NvftVB, IV.
1. Athifsts say that nothirg is a substai ce.

It existed before
Q.
the creation. Jt will be at the end of the world. For, the existence which
occupies the present, w.ll be reduced to non-txi*tence, i. e it will come to
,
nothing.
The
space, sky, invisible, and zero or cypher, are also called

All things in it are
It isjM1 inanimate thing.
invisible, as a
The line* of atoms bent in spherical form by the
line of one point-
A.
nothing.
of the Lord, gi to m.ake the earth, mountains, and other

mena. The perceiver of nothing is not a non-entity.
design
physical pheno
CHRISTIANS AND MOSLBMS.

NoRO-exittence
Q.
produces existence; as, the destruction of
If the seed be cut
the seed produce^ the sp.-out.
up, no trace of existence
of the sprout is seen therein. As there was no sprout in the seed, it is
plain
that it is produced from nothing.
A. The force which destroys the seed, was presnt"in it. Had it not
it would never have
oxiited, how could it be decomposed ?
sprouted,
1.
Mun is not affected by the concequence.s of his actions," for

3.
seen to bear no frnits.
are
Hence it is inferred that it is in
deed*
many
the power of God whether or not a man should get the
consequences of his
own actions. God makes that action bear fruit which He likes, and that
which He does not like, bears no fruit. Hence, it is evident that fruition
f actions ifl in the hand of God.
Q.
ae consequences of actions are in the hand of

God, why does
them to persons without their doing an act ? Therefore God
sends the con&eque:.ces of actions Recording to the ir worth, ne can not
reward or punish tht man who has done no action. But
according to God i
law, tn*n reaps what he lowi.
A..
If
lie cot reach
MATERIALISTS.
4.^-ThiDgs are produced without an efficient Ckuse;~for, th
brambles of the acacia are sharp and pointed, but other trees have no
thorns. Hence it is inferred that when creation takes

place, bodie*
other material things comt into being without any efficient cause.
A. The efficient cause of a thing is that from which it 13
Why
are the brambles not produced without a

thorny tree ?
and
produced
VftftJLVTISTS
BuDHISTi AND JlINllS
248
VlDANTISTS.
5,
All the objects are subject to production and destruction, BO
Q.
they are all transitory and unstable. Here is a verse from some book:
It means according to the new followers of Vedanta who are clasied

with the 5th kind of atheists, The sum & substance of billions of books it
that Brnhtn or the Supreme Being is the only truth or has a real existence;
& the rest of the world is illusion. Tb*e ego is not different from Brahm.
A. If the stability of all is constant, all can not be transitory.
Q The stability of all is also transitory, as fire is extinguished after
consuming wood.
Jt can not be said that what is properly perceivable, is illusory,
A.
and tdat the supreme invisible cause is in permanent. The modern school
of Veda-nt believes the creation of J,he world from the pupreme Being
(Brahman). Well, the Supreme Being or Brahman being eternal, Its effect
It is untenable to assert
or product can not be impermanent or illusory.
that the world is unreal & suppositional like a dream, or the idea of a erpent in the rope lyirg in darkness for supposition or illusion is a quality.
Now, a quility cau not be separate from its substance, nor is a substance
When the entertainer of supposition is perma
distinct from its quality.
If not, the entertainer
nent, his supposition should also be permanent.
should ali-to be regarded as unsmbstantial and unstable. Also, a dream can
not be had without seeing or hearing of things in the wakful state. The
real objects of the wakeful state make impressions on the mind by means
of their being in contact with the sense?, and thus producing their em
These impressions become realised and
pirical knowledge in the ego
The substance of matter exists
visible to the mind in the state of dream.
in rhe time of cataclysm, as the external objects continue to exist in the
absence of their knowledge during the profound sleep. If^ a dream can
take place without any previous impressions, a man blind by birth should
dream of light. Therefore, there are only notions or impressions in dreams,
and their prototypes or real things exist in external nature.
;
As the objects of waking state are annihilated in a dream, and

Q.
thosn of both states in a profound sêp, so the objects of waking state
should be regarded as illusory or like phantoms of dream.
A. No, this can not be; for, there is mere ignorance of the teal
objects of the physical woild in a profound sleep, but not their total extinc
tion.
It is like the things behind the back of a man.
They are not obli
terated from existence. The same is the case with dream and profound
Henca, what is said above, that is, the Supreme Being, soul, and
sleep.
matter or the cause of the world, are unbeginning and constant, is true.
BuDDUIStS AND JAINKK8.
As the five elements are permanent, all the world is liable
Q. 6.
and constant.
A. This assertion U net true, for if till the ob ects be permanent, the
cause of whose production and destruction is well known
the whole
physical world with its bodies, gotds and chattels and other objects,
which are produced and destroyed, should be permnnent ; but they are
Lot so. Hence, the product or eflect can not be permanent and stable.
All are distinct.
There is no one substance.
Whatever
Q. 7.
thing we observe, we find no other thing exist in it.
;
244
CHAPTEB VIII
SATYARTH PKAKASH.
The substance of objects, time, space, innermost self, genus and

constant and invariable. There can be nothing apart and
are
species
So the objects are not distinct and detached. They
them.
from
away
There is one invariable substance underlying them all.
appear to be BO.
Q. 8. An object cannot exist in another, BO all do not exist-, as, the cow
is not the horse, and the horse is^not the cow*; so all should be regarded
A.
as non-entities.
cow is not
objects do not exist in one another, as
does exist in the cow and the horse
in the horse.T So they can not be non-existent. If there is no existence of
objecta, how can their non-existence in one another be asserted ?
FATALISTS.
Nature produces the world ; i. e., it comes out spontaneously;
Q. 9.
as the mixture of water and food decomposes and produces worms, the
and water brings forth grass, plants, rocks and
presence of seed, earth,
Waves are produced from the contact of the wind and the
other things.!
The foam of the sea is produced from waves. Ochre, lime, lemon
sea.
mixed and ground, produce red powder (rori). In like manner
when
juice
all the world is produced from the nature of the properties of elements.
A.
Though
all
the>
in the horse or v ^ce versa, yet the co w
There is no maker of it.

A, If the world is produced by nature or spontaneously, it should
never be destroyed. If destruction be supposed to be its quality, there can
be no production of it. if both production and destruction be assumed to
co-exist in objects, there can be no distinction and demarcation of produc
If the efficient cause be supposed to exist to produce
tion and destruction.
and destroy the world, it must be thought to exist as distinct from pro
ducible and destructible objects. If production and destruction are
natural, it is impossible for them to exist at one and the some time. If
creation is natural or spontaneous, how is it that no other earth, moon,
sun and the like planets and stars spring into being near the present ones?
Whatever grass, plants, worms and other forms of vegetable or animal life
are produced from the union of leeda, grains, water and similar natural
but not without
things, they are produced from things created by God
them. Thus, for instance, to form the red power [ron], its ingredients,
namely, o&hre, lime, lemon juice, found in distant parts of a country, never
come together by themselves but they are brought together by somebody.
Also, it is made by mixing them in certain determinate proportions, & not
by taking either more or lecS quantities of them. In like manner, the vari
ous kinds of things and species of animals can not come into being of their
own accord without God a uniting tho different kinds of atoms of matter
from His omniscience and transcendent design. Therefore the creation is
not the result of spontaneity or the fortuitous concourse of atoms. It ia
;
the
work
of
God
desiga.
Q. There was, is and will bo no maker of this world. But it exists

It was not produced, nor will it be
as it is from time without beginning.
ever destroyed,
A. No action can take place, nor can an object be formed out of an
The earth and other objects which reveal design
action, without an actor.
What is
in the special union of constituents, can not be unbeginmng.
of
that
before
not
exist
does
union, nor
parts,
produoea^from theûnion
No GOD
CONSISTINCT OF six PHILOSOPHIES,
BUT Sour,,
245
remain after disruption, If you don t believe it, you should make
an experiment to verify it upon a piece of granate, diamond, steel and
other hard substances, by breaking them in pieces, by fudng them or
see if they are not made of parts and atoms.
reducing them to ashes, and
of
made
are
If they
atoms, they must separate into their component parts
will
it
No GOD
in course of time.
Q __ There
HOT SOULS.
Tie soul that become* all-wise

other virtues, and that becomes all-powerful
and
omniscience
by acquiring
or occult powers of invisibility, and otheri
by attaining to miraculous
of abstraction or yoga, is called the Snprtme Knler.
through the influence
A. Had there been no unbeginniag God, the creator or maker of the
which is full of life, which is tho support of
world, how could the world,
is made by the adjustment of means to end,
the bodies
which
and
souls,
Without them the ego
of animals, and the organs of senses, be formed ?
can not attain powers. Without powers how could it be all-wise and allwise and powerful an ego may become by attaining
powerful ? However
occult powers, it can not acquire powers equal to God s power, which is
natural to Him, eternal, and inconceivable, and which is in-finite in scope.
For, if the knowledge of the ego develop upto its highest point, it will still
be limited, & its power be limited. It can never obtain infinite knowledge
& power. Look here, there has been none till now, who could change the
order of nature set up by God. There will never be such a person. God
who exists from time unbeginning, has made the law, that the eyes should
Now no yogi or master of occult powers can alter
see, and the ears hear.
The soul can never becom^ God.
it.
UNIFORMITY OF CBIATION.
the world ot diverse kinds in different MODI and
make
God
Does
Q,
?
kind
same
the
of
or
cycles
A. Tho world was the same before as it is now, and it will bo the
same ip future. He does not make it different.
is
ro unbegimnng God.
3. God has made the sun, moon, lightning,

earth, firma
and
other
heavenly bodies in the present cycle as He did in previous
ment,
ones. He will make it in the same manner in the time to corne. Therefore
the works of God are always uniform being without an error or defect.
That man s works are defective and erroneous, whose knowledge is liable
It is not so with the works of God.
to increase and decrease.
CONSISTENCY OF six PHILOSOPHIC.
Are the Ycdas and other true scriptures consistent in the account
Q.
Rig. X. cxc.
of creation, or are they inconsistent ?
A.
They are
all consistent.
not conflicting,
are
Q.
they
Which account of the six schools of
If
instance,
we
find in
them
how can
these be all reconciled?

is correct ?
Thus, for
philosophy
From Godfand nature
Tait Br. V., An.
i.
is
producedUhe sky or space, which seems to be

produced from the condensing of the material substance diffused every
where in the state of^cause. In truth, spacers not produced ;
wher
for,
246
CHAPTER VIII
SATYARTH PBAKASH.
can the primordial matter and atoms rest without the existence of space F
After space oOmes out the air, then fire, then water, and then earth,
from which spring plants, which bear eatables, which produce semen, from
which the person or body is born. This is the order of creation in this
Tho Chhandogya makes fire and
scripture, in which space appears first.
others precede the rest, the Aiteieya water and others, in describiag crea
Tne Vedas derive the creation sometimes from the person, at other
tion.
The Mimansa ascribes the creation to

so forth.
action or cosmic energy. The Vaisheshik assigns it to time, the Nya\a
to atoms, the Yoga to enterprise or courage, the Sankhya to Prakrit! or
Nature, and the Vedantto Brahman. Now, which of these accounts is the
correct one, and which is false ?
A. All these accounts are true and none of them is false ; but ftilse
is he who misunderstands them. For, the Great God is the efficient cause, &
Nature or Prakriti the material cause of the world. Whenever a cata
clysm takes place, the creation begins in the above order, viz , the sky or
ether and so forth. When the sky and air are not destroyed, but fire and
others are destroyed, the creation begins from firo and others ; when the fire
of electricity is not destroyed, the creation begi s from water and others
that follow it. In other words, the creation starts from the point after every
cataclysm upto which destruction ad taken pli.ce. Punish, Hiranyagarbh
and other words have been described in the first chapter of this book HS
the names of the Gre *t God. But conflict or inconsistency is that which
tells different tales of the one and the same event on different occasions in
a work. You will find perfect harmony perv^d ng in the six schools of
philosophy in this manner
According to the Mamansa, there is no work
in the world, in the performance of which n action or energy is employed.
be done without time
The
According to the Vaisheshik, nothing
Nyaya maintains that nothing can ba made without the existence of the
atoms or material cause. The Yoga asserts that nothing can be done wjthout
knowledge, wisdom, intelligence. According to the Sunkhya, nothing can be
made without the union of elements. The Vedant emphasises that nothing
can be produced without the instrumentality of un agent. Hence, the
creation takes place from the working of six causes, each one of which IB
described at length by each school of philosophy. S j they are not anta
It is lika six persons joining to put a thatch upon
gonistic to one another.
walls to make a house. Exactly like it the six schools cf philosophy have
gi Yen the account of the phenomena of the creation in an exhaustive
manner. It is like the story of the elephant of the blind.
THE ELRPHANT or THE BLIND.
Once upon a time some body presented a part of an elephant to each
of five blind persons and one of dim bight.
Then he asked them what
kind of animal it was in their opinion. One of them kaid that it Tras like
a pillar, another like a winnowing fan, the third like a pestle, the fourth
like a broom, the fifth like a platform, the sixth said it was something black
and somewhat like a buffalo in form resting on pillars.
from Hiranya Garbha and
i.
>
cm
In like raanner,the vulgars and smattereis who have studied only the
modern unauthentic books, but who have never perused the books written
by sages and philosophers, ny, who are acquainted with such Sanscrit
and Vernacular books only as are written by men of inferior intellect, are
madly busy in slandering one another and quarrelling among themselves for
nothing. Their teachings do not deserve the credence of wise and sensible
CRJATIOK WFAT
GITA
247
can the blind escape from falling into the ditch of misery
persona for, how
same ia tho chicanery
by following tht lead of the blind ? Exactly tho
of
tho
all
und
od
of
destructive
present religious people, having
piogresi,
but muttering knowledge, imbued with lelfishnas*, and given heart and
soul lo the voluptuousness of the senses.
Q When ro effect can be produced without a cause, why ii there net
cause of a cause ?
O ray dear sample people, why dqn t yû exercise your reason a
little? Look here, there are but two things iu the world, rt*., the~causeand
What is a cause, is not an effecf, and when it ii an effect, it ia
the effect.
AB long as a man does ut understand the phenomena of tho
r.iuô.
a
not
world, he does not get at truth and correct knowledge of things. Listen to
;
g>
philosophy
CKIATIOK WHIT
The creation is the association of wonderful phenomena, which are the

material and visible forms given by development to invisible originals,
which have undergone a change in their stute from their special nnioc,
the commencement of tlie working of elements very subtle and distinct in
themselves, being produced from Nature, which is the equilibrium of three
eternal properties, viz. ,nalwa (luminosity), roja (activity), & fatn.i (solidity),*
In other word**, Nature or Piakriti is the equilibrium of the nnbeginning and eternal principles of *satwa> raja and tama. It produces elfnentB, distinct and highly delicate. These di&pnrted elements begin to
unite, and their particular nnion and contact bring about the changes of
their states.
Though delicate and invisible at first, they begin to be dense
and bulky master, and develop into the wonderfnl phenomena of thi
The existence of these phenomena is called the creation.
existing world.
what is at first an attendant circumstance, or arranges
cauttt*
is
the
Well,
for other circumstances of the union of things and is a residunm after their
disunion or decomposition, & what can not be divided. Tne effect is what
is produced nfrera union of things or elementals, nnd is not in the snme
To talk of the causoof a cause, the effect rf
state after their leparation.
an effect, the doer of a doer, the means of a means, the end of an end, is to
and a knower ignorant. Is there the
call a seer blind, a hearer
eye of
the sun of a sun ?
What produces,* is a cause,
an eye the lamp of a lam
and what is produced, is on effect, He who turns n cause into an effect, is
the doer.
Also, attend to whr*t the Gita says:
d*>af,
>,
It is the 16th couplet from the II chapter of theJGita.^*It means that

non-existence never becomes an actual existence, nor is existence reduced
to non-entity. These two facts have been well ascertained by
philosophers.
How can bigoted, unjust, evil-minded, ignorant Tulgars understand these
truths easily ?
For, a man, hough learned and keepitg a good company,
not
the
trouble of thinking himself and going to the bottom of
yet
taking
things thoroughly, is always down in the ditch of delusion.* Blessed jar* the
*Thr wordi aatwa, raj* nnd tama denot* three proportion of PrakriH or mutter vken
prinarj tate. Some translate them by gOcH. panion and darkaew rtipeoti
in itt
SATYARTH PRAKASH,
248
CHAPTIE VIII
and
known
departments of knowledge
people, who know the laws of
with
try to know them, and having mastered them themselves, teach them
out guile to others. Hence he does not know anything who believes the
world being created out of nothing. When it is time to make the world,
tie Supreme Spirit unites the sublimated particles of matter. In the first
stage of development what becomes a little grosser than the highly subtle
Nature Or Prakriti or material substance, is called the Mahat tattwa (tit
the great element). What is still grosser than that, is called the Ahonkara.
Then there come from the Ahankara five distinct and subtle elements
Bsukahma bhuta}. Then again are produced the five organs of the cognitive
senses, -uw., the ears, skin, eyes, tongue, nose ; and five organs of the active
the throat (voice)
hands, feet, generatives, excretive* ; the
ceases,
leventh is the will or manas, which is somewhat grosser. The five subtle
elements or tan matras produce five material or gross elementals in order,
the
all
from their originals, and BO visible

of herbs, plants, and other things
from them come forth food substances, which generate the seed, sperm,
or semen, ova, which produce the body. But the creation at fint is not
sexual for, when the Supreme Being makes male and female bodies and
vivifies them with souls, then the development of sexual creation takes
Its
Look at the plan of the body, how wisely is it constructed
place.
observation fills the learned with wonder. Inside the body are found the
system of bones, the system of nerves, the system of muscles, the covering
of the skin, the spleen, liver, lungs, the valves of the chambers of the
The structure of the
heart, the mysterious union of the soul and^ body.
head contains the brain, the root of vitality, and hair. See the naili and
many degrees removed

to us
all.
in groseness
They produce
many kinds
other growths, the delicate organ of the eye, the arrangement of nerves
like telegraphic wires, glands, the sensation in the organs of the senses,
the provisions of special regions for the inducement of wakinj, dreaming
and sleeping state of the soul, the secretion and production of all tissues,
mechanism, organism and other schemes of tempers, all of which is the
most wonderful creation, and which can not be made by any other being
but God, None but God Almighty can make the earth, stored with many
kinds of precious stones and materials the microscopic structures of the
various kinds of vegetable life the phenomena of innumerable varieties
of colors,
green, white, yellow, black and intermediate shades, which are
painted on leaves, flowers, fruits, roots and the like. Except God, nobody
can make tiie leaves, flowers, fruits, grain, tubes and roots, endowed with
and
various kinds of tastes sweet, salt, pungent, acid, sour, bitter
diverse kinds of order ; innumerable worlds, millions of suns, moons and
stars j construction, revolution, preservation, their subjection to laws, and
other wondrous plans of nature s economy. When a man sees an object,
he becomes conscious of two things, first, the perception of the object as it
For instance, a
is; second, the idea of its maker from observing its plan.
man comes across a beautiful ornament in a forest. On examining it, he
In like manner,
finds it to be made of gold by some intelligent artist.
the wondrous design of the world of many kinds ef creatures proves the
existence of its author, the Supreme Ruler of all the creation.
;
FIBST CBBATION.
created
first, man or the earth and material objects?
Q.
A, The earth and material objects were created at first; for, without
them tbe habitation and maintenance of man can not be effected.
Which was
09 THE
WoBLD
?LA01 OF VAtt
249
OB1JLTION.
Was there one or were there ra ny men created in the beginning

world ? Was there any other Older ?
A. Many men were created in the beginning; for, God gives birth
in the beginning of the world to those souls, tue merits of wh.ge works
ntitle them to bo born of the Divine agency.
Saya the Yajur Yeda,
Q.
of the
Then were men created, which goes to prove that many, t. e., hundreds
and thousands of people were created in the beginning. The ethnolegical
researches prove that the people are the children of many paronta.
Were humane and other animals created in infancy, youth, or
Q.
old age, or all the three stages of life v\ the beginning of the world ?
A,
In youth. For, had God made children at first, their support
would have necessitated other men. Had He made them in old age, there
So He created them in youth,
could never have been sexual gener.ition.
BEGINNING OP THE WORLD.
Q. Is or is not there a, beginning of the world ?
A. No, there is none. Just as day is nrrceded by night, and night
is preceded by day, or day is followed by night and night, is followed by
and darkness is constant ever
day, that is to sav, the succession of light
since time began; i,o is creation preceded by destruction, destruction is
is followed by destruction and destruc
preceded by creation, or creation
tion IB followed by creation, that is to say, the rhythmic cycle of the world
proceeds with regularity and constancy from nil eternity. There is neither
beginning nor end of it. The beginning and r-nd of creation and destruc
Ju -t HB the Supreme Spirit, the ego,
tion are like those of day and^night.
and the cause of the world (matter) are the three substances eternal by
thair nature so are the creation, preservation, and existence of the world
.
nnbegiiming in virtue of their succession. Just as the current of a river

always looks uniform, now flowing and uow dry, now shallow and now
in flosd in the rainy season, and disappearing altogether in the hot season;
exactly so are the geneses of the world as regards their continuity. God s
attributes, character nnd nature are unbeginning His creution, preserva
tion and destruction of the world are also unbe -.cumin $
God s own action!
have neither beginning nor end, us there is neither beginning nor end of
His attributes, character and nature.
DIVERSITY OF LIFE.
It is God s partiality that He has given birth to
sonli in the
Q.
;
80D>e
human
species, to others in the cruel species of the lion and h/* like beasts
of prey, to some in the species of the deer, b^vin* and other harmless ani
mals, to others in the vegetable kingdom, and to others again in the
species of tVe reptiles and the like lower animals.

A.
No, there is no partiality of God in it. For, their variety of life
is due to the influence of their works donp in the previous creation.
Had
God overlooked their merits in the distribution of their births. He would
have been partial.

Q.
A.
Where was man

He was created
PLACE OF MAN
creat d ?
CKKATION.
first
at first in Tribishtapa, now called Thibet.

Was there but one kind or caste of people, or were there many
Q.
castes in the beginning of the world ?
A, There was but one caste or kind, the human species. After
wards, according to the Rig Veda,
250
SATTARTH PRAKASH.
The noble and virtnoaa
wre
CHAPTIB VIII
called the Aryas, the
learned, deiag or
gods and the low and vicious, tbe Dasvus Or robbers ahd ignor*ts. Thus
the people were divided into two sections, Arya & Dasyu. Further ou the
Rig Veda Bays, Uat shudre uta aryv
(It is also given in the Atharva.)*
this
the
to
precept,
Aryag wore classified into four order*,
According
viz., the Brahmanas (prints), Kshatriyas (warriors), Vuishyas (merchants),
and Shudras (servant^). Tha regftnertes and learned people were called
the Aryas, the ignorant people were calltd the Shudras and Un-aryas.
ADVENT or AITAB.
Q. How did they come here ?
A. When the quarrel between the Aryas and the Dasyua, i. e., tho
learned, gods and ignorant devils, became frequent and bitter the Aryas,
oonsidaring this land (India) as the best country in the world, came here
to settle, and so it was named the Arya-varta or the abode of the noble.
What is the boundary of the Aryavarta?
Q.
;
Manu, II. 22, 17. It is bounded in the north by the Himalayas, in

the south by the Vindhyachalas, in th^ east & west by. the seas. In other
words, that territory is called AryavarU, which extends to the Attock
or Indus on the west, and to the Irravadv, which rises from the northern
ranges of Mepal & to the Brahmnputra^ which bounds A*sam in the east &
and from the central line of the
fnlli into the Bay of Beng il on the east
on
to
HamRhw*r
the
intersected by the Vindhya
ranges
south,
Himalaya
tuntttinft & sourronnded by the Ghats,
It is so called Aryavarta, b
cause it w s p*opld by gods or learned persons on account of its being the
habitation of the Aryas.
^ Aryas ?
was it original n^rne, and who dwelt in it before the
Q
A It hvid no name before their advent. Also, there were no people
in it bfo-e the Aryan settlement.
For. the Aryas came to this land dirreefc from Thibet a little after the beginning of the world.
Q Some Hf that they came from Iran (Persia), hence they were
called the Ary .s. The land was before them inhabited by savages, who were
called the Auras and Rakshaaas, and the Aryas called themselves gods or
Devatas. When they fought together, their straggle w* called the war
;
Wht
of gods and
A.
demons
in
mythology.
This -assertion is pbsolutely false
for,
here
is
a Terse of
the Big
Veda
It has already bean mentioned above that the name, Arya,

1. LI. 8.
wad given to the virtuous, leavned, divine & their opponents or the people
having qualities contrary to them, were denomina ted D .syus or robbers,
;
evil doers, irreligious, ignorant people. Also, the Brahmr.nrs,
Kshatryas,
&
d the Shudras,
Vaiihyas were termed Dwija or regenerates and A-yar.
he discriminat
When
such
or
idiots.
is the authority of the Veda,
Unaryas
can
not
the
whims
and
learned
believe
suppositions of foreigners.
ing
In the war of gods & demons, which took place in the Himalaya mountains
between the Aryas and Dasyus, barbarian* or devils (Asayrians), Arjuna
and B nperer Drtsharatha joined from Aryuvarta to assist the godi and to
enoompasa the defeat of the Asuras (devils). From this it is evident that
i
mn
K.
19, V- 6tf-
Tim
DASTVI 01 BABBABIOUB.
ot O&UTIOV.
251
the people inhabiting th country all aroufid outeice Arynvarta to the

B. S., south, S. W., west, W. N., n..rth, N. E. ol tr.e liiinnlajHS, wrre
the Ary*B
called the As u ran ^barb^rians).
For, whenever
y
the princes A kio^t of this land iuccoured
the
regions,
ID
HunaUyan
living
them in their combats The war fought in the south by Kam.-chandra,
nd demon*. but it IM OuiUd the K m tis not called thtt war uf th-- god
aud KJ.V -in* war, or thn war between the Ary>s and the Kakshuius |b.,rbnans) No Sanscrit book or history records thai the Aryas c tme ht-re
from Iran, and deie. ting the KnvageH of the count -y in butil*i, drove them
How CHD then
and urocl.umed themselves the rulers of the c untry
.-
,<tack<d
( h<
away
tue writings of foreigners be worth beli^ying in the teeth of
his testimony?
Dieygs OR BABBARIANS.
,
46.
5*H<sc?w.
Ib 11,23.
the countries other than A ryavarta are called the countries of the
Dagyns & barbarians, From this text it is plain thnt the inhabitants of the
west art called theD8yus,
countries lyintr in the east, E N., north, N.
Malechas (bHrbarianB) and Asurs tdemons) ; and the people occnpyirg the
countries in the S. B., south, S W., to A ryav^rta, are called the RakshaeaBi
It is evident now th*t the shapes of the Negroes is fearful a the devili are
described.
You may now see that the fearful shapes of the negro race are
The
eiMCtly like the description of the Rakshnsaa in mytho oîoal books
name of the i>eoplt of the antipodes to Arynvaraia Nagvt, utid their
country is called Patal, which sisruifies tht it is under th* feet
(pa: feet and tal: unden. There were kings of these Wng-8, i. e, the dyras
One of their daughters, called Ulopi, waR married
ties of the Nagas.
In
the rule of the Aryns lasred troro Ikfehwuku to
other
words,
Arjuna.
lwrawas & Pandawas or r the whole word, and t ere was to gonê
the
Also,
t<
extent professed the religi -n of thn Vedas in other countries th^n ^rymVi rt.
^he proof for it is that Bmhmn s eon WHS Virat, A irnt s son was M;,nu,
Manu 9 ! ten sons were called Marichi and the like, wh se seven de^cnndants,
Swayambhiiva and others, weri* all kings. Thîr descjnd<.nt8, oalled

others, were the first kin ja who Cf-loni*ed Ar) aY*rta But now
on account of their ill-luck, indolence, neglige! ce, and internecine quarrele
the Aryas have lost their own undivided, independent, and peaceful rulB
called
Ikshwaku &
of Aryavarta; much le^s

talk of their rule over foreign countries. What
ever rule th y have lett to them, is trampled down by foreigners.
few
kings are in lependent. Wnen evil days come, the people have to suffer
m*ny troubles Whatever good may be done to them, the HcAne Ruleît
the beat of all.
A foreign rule, tho .free from religious bigotry and raot
1
tho
benevolent
to the people like parents, and.endowed with
partiality,
mercy and justice, is not conducive to perfect peace and happinesi. But
it is
extremely difficult to remove the evil of various dialects, sectarian
Without the removl of these
teachings, and clashing econ* mic interests.
horrid evils, it is bird to revive and
promote perfect common weal and
Hence whatever precepts and rules for guidance and his
public interest.
toric precedents are
given in the Vedaa and other scriptures, deserve to lie
observed by good people aa in duty bound.
t<:
TlMK OP CREATION.
How much time h-is eUps^d since the ere ttion

H one tiiousmd, nine hundred and sixty
Ir,
round numbers when tho w.rldwis

details of this
m ide
and Ved
cf the world ?
millions of ye*r in
WMS revealed. The
chronology are given iu the lutroduotioa of
my
SATYIBTH PBAKUH.
251
on the Vedas,
which may be consulted
in
CHAPTER VIII
this matter.
Such
ia
the time
It is well known that the piece

of the creation and evolution of the
of mattwr which can not be further divided, is termed an atom(paramanw)
The union of 60 such atoms forms rn anu or molecule. The union of two
such molecules or anus forms what is called a dwianuk or double molecule,
which is the substance of the material air. The union of three such double
molecules makes what is called fire, and four of them form water, and five
Also three double molecules make a trasarenu or
of them form earth.
>rld.
In
particle, and two such particles make earth and other visible objects.
this systematic and gradual way God has made the world & other stars.
SUPPORT OF THI WOBLD,
holds and supports the world? Some say the Hydra
[Shesha] which has a thousand hoods, holds the earth on its head. Another
person says that it rests on the horn of a bull. A third says that it is held
by npne. A fourth says that the air supports it. A fifth affirms that the
solar attraction keeps it in its proper place in the heaveni.
A sixth is of
Q.
Who
opinion that being heavy it ia always going down & down in the vacuum of
Such are the various theories respecting the support of the earth,
space.
Now, which of them is true and worth believing?
A. He who says that the earth is supported on the head of a ierpent,
the horn of a bnll, should be asked on what it rested at the time the pa
rents of those creatures were born. Also, what supports the serpent and
the bull? The Mahomedans who maintain th bull hypothesis, will hold
their tongue at this interrogation.
Buo the holder of the serpent supposi
tion will say that the serpent rests on a tortoise, which floats on water.
This water is held by fire, which is supported by the air, & the air lives in
the sky. Thig person should be asked on whom rests all. It is ten to
one that he will own that God holds all. If asked whose childern the
serpent and the bull are, he will say that Kashyapa was the son of Kadru
and the bull of a cow. Marichi, the father of Kashyapa, was the son of
Manu who was the son of Virat. Brahma, the father of Virat, lived in
the morning of creation. There were five generations before the birth
of the serpent.
Who held the world then ? In plain words, on what did
the earth rest at the time of, say. Kashyapa s birth ? Ho will then say :*
You are silenced and I am silenced. Both the interrogator and the
responder will begin to fight. The fact is that the remainder is the
hesha or residuum. Hence some poet has said,t that the Shesha holds the
earth.
Oth^re not understanding his sense properly, guessed it to be a
But as God remains after the creation and destruction of the
strpent.
world, He ia called the Shesha, the Omega, and the world is supported by
Him. Says the Atharwa Veda, Kanda, 14, varga I, verse I. Satyena
ottabhita lliumih^. that Satya or Truth which is ever green and indestructi
ble in the three divisions of time, and which is God, holds the earth, sun,
and all othar worlds. Ukaha dadhar prithwim utadyam. This is a verse
from the Rig Veda. It appears that somebody finding the word ufcsha
But he made a fool
interpreted it into an 01 for, it also means a bull.
of himself that he did not think whence an ox could muster strength suffi
cient to support as big a thing as the world. Th5 word uksha means the
sun, which sends rain to the world to fertilise it. The sun holds the earth
%
<gti
ins qra^nrii
THE EARTH GOBI BOUND THE SuH,
SUFPOBT 07 THE WoBLD.
by means of his attraction,

sun and other worlds.
But there
is
218
none but God to support the
How
can God hold so prodigious spheres as the worlds ?

Before the Infinite God the innumerable worlds are not equal
to a single atom, as in the immense sky the gigantic worlds are nothing,
rather thuy are as a particle of water to the vast eipanae of th* sea.
God. pervades inside and outside, everywhere. The \Tajur Veds* says
Bibhu prajasu* The supernal soul pervading all creatures, supports all.
Had He not been all-pervading as the ^Christians, Mahomedans & Puranians (Indian mythologists) assert, He could never have supported all the
universe; for, none can support a thing without having it in the hand.
Q. As the worlds are held together by the influence of their mutual
attraction, it is no use to assume the Divine support of them.
A. Is this universe unlimited or limited ? If it is unlimited, it is
absurd, for a corporeal thing can not be unlimited. If it is limited, whose
attraction supports ita extreme beyond which there is no other worlds, A
thing may be individually attracted by another. But all the different
objects which constitute the world as a whole, are held and attracted by no
other being but the Lord Almighty. Says the Yajur Veda, XIII. 4, t
God makes and supports all the opaque bodies like the earth and
other planets and satellites and the luminous regions as the sun and others.
He who pervades all, is the author fcnd holder of all the universe.
Q. *Do the earth and other worlds revolve, or are they stationary?
Tnf EARTH GOES ROUND THE SUN.
A They revolve.
Q Some say that the sun revolves and the earth is stationary, Others
assert that the earth moves, & not the sun. Which of these assertions is true ?
A. Both of these theories are half untruth. For, the Veda says
Q,
A.
*M^*. lftWR*ftW*n*K
This earth^with
all its
5*: fa fl* ^q*l?r^: H

Yaj. Ill 6.
waters moves round the sun. So the earth moves
I
Y^j.
xxxill.
43.
The sun sends

heavens above us.
He
made
of light and heat, is wondrous in fch Q

infuses life into animate and inanimate creatures
rain, is
fructifying rains and vivifying rays. He is4he cause of

He attracts all objects, and rotates on his
vision of all physical objects.
own axis, but he does not move round any planet of his system. In like
give light and other
manuer, each system is furnished with a sun
planets are lighted & attracted by it. Thus Ath. K. 14, An. 1, M. It says :
Tho earth and other planets receive light from the sun as the moon
does.
But the succession of day and night is always present. For, the
portion of the earth which is turned towards the sun, is lighted and is
said to enjoy day and the portion which is turned away from him, is
dark and night reigns thereon. In other words, sunrise, sunset, twilight,
noon, midnight, and other divisions of time, always exist in some part
of the world r other. ; that is to pay, when it is morning in Aryavarta,
it is
evening in the antipodes or America ; and when it is sunset in AryaWhen it is noon or midnight in Aryavarta, it is morning in America.
by means
of
t<
varta,
it is
*fafl;
midnight or midday
tisn* it!
in
The people who say that
America.
sw* *fa wvtam
SllTARTH PfUKAS*.
214
ClAPTll VIII
the sun moves and the earth does not, are all ignorant ; for, had it been
there would have been day and night of many thousands of years
duration. Also, the name of the sun is bradhnah.
He is hundreds of
thousands of times larger than the earth and tens of millions of miles
If a mountain moves round a mustard seed, it will take
distant from it.
a long time, but it takes H. little time for a mustard seed to go round
a mountain.
In like manner, tne revolution of the earth produces the
phenomena of day and night with great facility, but not to is the case
Miose who believe the sun to be stationary,
with r,he moving ot the sun.
also donot know the science of astronomy for, if it did not more, it would
not traverse from one constellation to another and also, a heavy object
can not stand without revolving in the sky. The Jainees who say that
th earth
not revolve but descends perpetually, and that there are
but two suns and two moons in Jamboo dwipa (Asia) are profoundly
If it goes down, it
asleep in the intoxication uf hemp-leaf decoction.
will break in pieces from there bwiug^rio circle* of nir formed round it,
and the inhabitants of deprewed regions Would pet no air and thote of
the lower would get more than enough, and the motion of the air would
be uniform. Had there been two tuns and two moons, they would have
destroyed the occurrence of bright and dark fortnight. Therefore one
earth has but one moon, and many eaiths have but one sun.
OTHER INHABITED WORLDS,
What
are
the
Bun, moon, stars and planets ? Is there human
Q.
population or is there not ?
A. They are all worlds and are peopled with human species. Say
the Shatapatha, K. U, Pr. 6, Br. 7 t Kundika 4,
BO,
<ioeg
The earth, water, fi--e, air, sky, moon, stars, and sun are so called
Vasus (abides), because all things and creatures live in them. They are
Since they are the places ot residence, they are called
the habitat of nil.
When the sun, moon and stars are habitations like the earth;
Va*us.
there can not be the least shadow of doubt th;it th^y are inhabited by
As this littl* world of God is full of people anr^ other crea
creaturesarc
all
theê shining worlds desert and uninhabited ?
There is no
tures,
work of God that is without a purpose. If all these innumerable worlds
have no men and other creatures, can they be of any use at all? Henoe
the human and other races are in them all.
Have the human and other families the same kinds of features,
Q.
organs and limbs at on the earth, or have they different ?
A. It is posfiible thfy should differ a little, as the Chinese, Neproes,
Indians, Europeans have * little difference in their limbs, organs, color,
In like in -inner, there exist similar differences in
complexion, and shape.
their bodily formation.
But a species begets its like in all these worlds
as it does on earth and the organs and their positions in the body have
the same correspondence there as here.
Says the Rig Veda, X. cxc. 3,
;
fjiSn^WNft
wm qsn ijsta^wiî
God, the creator, mode the

planetary space, and happiness
exactly in the same way as He
same thing in all other worlds,
fiftf
sfoff î^rft^sisft
^r:
sun, moon, luminous regions, earth, inter

of life found there in the previous cycle
hai done in this cycle. He has done the
there being no difference.
GOD
SUMMARY,
SUZHAIHTY.
855
Are there the tame Vedus revealed in thoie worlds s on thii earthf
A. The simc Vedas are revealed there. As a king s rule and policj
the Supreme Kuler, the
are uniform throughout hu dominions, so n
8
ij
enfo-ceo <qiut,.biy in all
the
Ved
in
law
of
Lord
lordf,
proclaimed
..
Q.
Goo ! SUZERAINTY.
the varied creations.
Q. Since the louls and the rlen ems of iV kriii nre unt. {-ginning
and are not made
God, Hu *lu.uld have no power over them ; for,
all independent.
are
they
A. Ai the king and subjects coexist, Mid the subjects are under
the control of the king, so are the souls A? inanimate dentures subject to God.
Since God in the author of nil in the world, the dispenser of tue fruits Of
their actions, the preserver of all, almighty how can not toula *nd inani
mate creatures be subject to Him
Hence, the *oul8 are independent in
G d
reaping the fruits of their actioni.
acting, but dependent upon
Thus the Almighty Lora create*, preserves and destroy sail the universe.
1
l>y
If
SUMMARY.
The Supreme Being existed before the
orention of the world, which

beginning hidden in chaos. Rig. X. cxxix. 3, cxxi. 1. God !
There are 3 eternal
design brought forth this visible world. Tait. II. 1
substances, viz., God, soul, and matter
Rig. I. CLXIV. 20. God makes
Shwet. IV. 5. The
the world out of matter for the enjoyment of sonls.
essential properties of matter are satwa (existence), raj*s (force), A tamaa
was
in the
produce 5 elements, earth, water, fire, air, ether, and

10 senses, power of seeing, hearing, smelling, tasting, touching.
Some
say there was God only in the beginning, and He created the world out of
Himself, as^thtj tpider products its wtb (Muudak). It is not right. God is
the efficient c;\use, and time and space, design and power are the instru
mental causes of the world. I f God had made the world out of Himself
it would nave been intelligent; for, the material cause transmits its
quali
But God is all-wisdom aud all-knowing.
Vaish. 1. 24.
ties to its effect
The object of the creation is that God s pvjwrr may be utilised for
the good of souls, who have no
means to enjoy the fruits of their
deeds done in various lives prenatal during their maroh in eternity.
It is that said Gud is all-powerful. He c .n create out of nothing. No,
God does not go against His own laws. For instance, He can not sin, die,
God has no body. He is immaterial. It is aske3,if nothing
or be born
comes out without a cause, what is the cause of God f God ii a cause,
and causes which are simples, have no causes of them. San. 1. $7. There
So there is no cause of causes.
is no root of roots.
The Chri>tiaus nd Moslems i, y tuat God creates the world out of
nothing. But it is not true; for, it is a, God s law that nothing produces
Scnij say man get* mj consequences of his deeds. God gives
nothing.
him what Bo ukt-a. 1* i-q naked why God does not bestow His favor on per
sons without thair do :ig any work. The Budhiets & Jainees maintain the
if
But the world is unstablt as is known to experience.
la
stability of el
Some say i- I tio MX schools of philosophy assign the creation of the
so they are contradictory.
world to differ*
,
No; they are all in
Tlurf
eix
being
causes, each takes up one for its subject; as,
harmony.
the Vedant describes Gud as its efficient cause; the Nyaya, the utoms as
its material CKU#^; the Toga, energy as its common cause; the
Vaisheshik,
Ifimansa, and tSaukhya, time, actiun, and nature respectively aa its illstrumtntal causes,
(inertia) j*which
otht>r
.;
"3t
CHAPTER
IX.
op
1.
Knowledge
&
Ignorance, 2. Bondage
&
Emancipation.
Lie who realises knowledge and ignorance together,

Yaj. XL. 14.
overcomes death by performing works and obtains salvation by attaining
true knowledge. Ignorance is thus defined
&
It is an aphorism from the Yoga,

the decaying body to be permanent,
To
believe the unstable world

regard the phenomenal world
make the physical body angelic
II. 5.
i. e.,
to
and eternal, & to try to

keep it on for ever by means of psychic energy or the
influence of Yoga, and a similar groundless belief, is the first phase of
the body of
ignorance. The belief of purity in impure objects such a
a lecherous woman made of decaying, animal tissues (and other libidin
ous sensualities) and also such practices as lying, stealing, and other
The idea of pleasure in
vices, constitute the second form of ignorance.
the real form of pain which excessive indulgence in sensual pleasures
no doubt is, is the third kind of ignorance. The fourth form of ignor
ance consists of thinking tb^ body it be the man or mind, and the matter
to be spirit.
These fuur aorta of incorrect knowledge or wrong notions
go by the name of ignorance. The opposite of this is knowledge, that
is to say, to regard a transient object as transient, an ever-lasting thing
as ever-lasting, an impure object as impure, a pure one as pure, pain as
as pleasure, the non-ego as the non-ego, the self as the self,
pain, pleasure
in short, to Know a thing as it is in nature.
In the words of Sanscrit
to be everlasting
with the view to
OF
When
it is
time to create,
Ahankara, 5 selements,
&
the
one
God
unites
atoms, produces the
5 senses, 5 subtle Tan matras,

plants, food, sperm, ova,
bodie of creatures. It is the work of the
but not of
Man
Almighty
any
(male and female) came last in the vigor of

youth out of
God s h nd. Then he multiplied by sexual
The
creation &
reproduction.
destruction of the world happen as
day and night, one after the other.
At first, the good were called the Aryas, and the evil the
else.
Dasyus. They
came from Thibet to India, which was after them called
Aryavarta,
round which lived the Asuraa and Rakshasas.
It ia now nearly 1,960,000,000
years since creation. The world does
not rest on any object, as the Hydra, the
bull, &c It spins round the sun
which attracts it, Ath. XIV. i. 1.,
Yaj., HI. 6., and is supported by God,
Yaj. XIII. 4,
The other planets and stars are also peopled like the earth
responding difference, and the same laws prevail there as here.
with
cor"
THK FALLEN,
GOD AND SOUL.
257
Knowledge is that which gives ui the correct and true idea of a thing.
Ignorance is that which does not give us the right notion of an object,
bat, on the contrary, given us quite a different idea of a thing from what
it naturally is.
Works and devotion are also called ignorance, because
they are the nameg of certain external and internal actions; but they
donot constitute knowledge proper. Hence, the Vedio verse declares that
nobody can overcome the pain of death without the performance of
virtuous deeds and the worship of God. In plain words, holy works,
righteous devotion, and sacred knowledge lead to salvation; and unright
eous works, such as lying, the worship of stocks and atones, and false
knowledge bring on the bondage of sin. No man can be without an
action, a thought, and some kind of knowledge even for a moment.
Therefore, the performance of righteous works, such as telling the trut
and other virtues; and the abandonment of lying and other wicked
works, form the means of salvation.
THE FALLEN OR SINFUL.
Q Who
The
is
fallen or
soul
who
is
bound
in the
etters of sin?
given to unrighteousness and ignorance.

DAMNATION AND SALVATION.
Are bondage and emancipation or fall and salvation natural

do they arise from certain occasions or incidents ?
A They are accidental or extraneous; ior, had they been natural,
here would have been no cessation df them.
or accidental,
.,
GOD AND SOUL
faîft
T ^tafaj?
sit
* 33^* 5 $W TO *T
This verse
DISTINQUI8H1ID.
*^
sresfi:
HWl*m
Gourhapada
II. 32.
from a metrical commentary on

theManduky Opanishat.
t meansThe soul
being God, she has no obstruction, that is to say, she
never parses iito obscuration, incarnation or the
bondage of sin. There
is none to
adopt means or desirous of effecting his salvation. The soul
never has any salvation. For, how can a
being get emancipation, who
was never pinioned in bondage in spirit ?
A This assertion of the new Vedantins is not true; for, the soul,
being of limited powers, is clouded with darkness
she incarnates by
she gets into trouble by
appearing with the body
enjoying the fruit of
sinful deeds, takes measures to
get rid of it, desires to be free from pain,
and
haying been liberated from bodily sufferings and got the happiness
of obtaining God,
enjoys the blessing of salvation.
Q All these qualities belong to the body and the internal sense,
but not to the soul, for she is above the influence of
good and evil and
exists as a pure
Heat and cold and
intelligence or as a mere seer.
other opposite properties of matter
appertain to the body. The soul is
absolute and unaffected by them.
A The body and the internal sense are inanimate or material,
Ihey donot feel hot and cold, nor do they enjoy anything. The sentient
beings, such as man and other animals, feel them, are
cognizant of them,
and derive pleasure or pain from them. In like
manner, breath ia also
inanimate or material. It does not feel
hungry or thirsty; but a sentient
being having breath feels hunger and thirst. Also, the will or manas is
an inanimate or unconscious
On
entity, it can not feel pleasure or pain.
the contrary, the soul feels
pleasure or pain through the will. Just as
is
CHAPTER IX
SATYARTH PEAK ASH.
258
the soul feels pleasure or pain by being cognizant of the objects, such
agreeable and disagreeable sounds and the like, through the instru
mentality of the external organs of the senses, namely, the ears and other
so is she affected with desire, dislike, discrimination, remem
organs
brance and the sense of individuality, and is the bearer of honor and
shame, by means of the .several organs, namely, the will, understanding,
memory, & self- consciousness, which compose the internal sense Just
as the user of the sword is punished for a murder, but not the sword; so
is the soul subjected to pleasure and pain inasmuch as she is the doer of
good and evil deeds by means of ihe body, senses, internal sense, and
The soul is not a mere witness of good and evil deeds,
vital powers.
but she is the doer of them and suffers their consequences. The unitary
God is the sole witness of our actiuns. But the soul who performs those
actions, suffers their consequences. She is not God, who alone is the witness
SOOL A KKFLKCTION OF GOD.
of things.
A reflection in
the
reflection of the Supreme Being.
is
The
soul
Q.
a looking glass is not injured on its breaking. In the same manner, the
fcOul, the reflection of the Supreme Being mirrored in the internal sense,
endures as long as the reflecting medium, the internal sense, exists
When it is destroyed, the soul is liberated or obtains salvation.
A. It is a child s pr.ittle. For, a material thi g is reflected in a
material medium ; as, a man s face and a looking gLtss are both material
If they don t exist separately, one will
objects, which exist separately.
not be reflected in the other. But the Sup7rme Be ng is immaterial and
formless.
Being all-pervndin^, HP can not be reflected from an object
Don t you see that the all-pervading and formless sky is reflected
Q.
In the same Way, the Supreme Spirit i
in placid and deep water?
re
flected in the pure internal sense. This reflection is calltd the chidabhasa
an image or reflection of intelligence.
A It is an absurd twaddle of a childish man. For, the sky is not
visible, how can it be seen with eyes by any one. ?
Q. Does not the sky look like a vault dim and blue orer our heads?
as
A.
No,
it
isn
t.
Q. Then, what is it ?
A. It is the atmosphere, that is, the particles of earth, writer, & fire
are seen floating separately. The tint of blueness is due to the excess of
rain water in the air, in which floats the dust from the earth,
appearing
dim and blue. It is what is reflected in wtter or a mirror. But the real
eky is neyer seen or reflected.
Q. Well, in the practice of every day life we have a space enclosed
in a pitcher, convent, or existing in clouds or extending everywhere.
In the same way, the Supreme Being is immed God and the soul from the
le
distinction of the
(vpadhi], namely, the universe & internal sense.
When the pitcher, convent, and clouds are c estroyed, the space enclosed
in them is called the great sky.
A. This talk is also like that of ignorant people. For, the sky never
breaks into pieces. In practice, we say, Bring me a pitcher ai.d so forth.
Nobody uses such expressions Bring me the space enclosed in a pitcher,
and BO forth. Hence it is not true.
A PORTION OP GOD S LIGHT.
internal
senses float in the chidakasa of the
the
-All
Q.
Supreme Be
in the human mind,
enclosed
or
just as fish and other aquatic
light
ing
vehi<
ADHTABOPA
SOUL
259
similar animals fly in the sky. They art

animals live in water, and birds
inanimate or material themselves, but they arc animated by the influence
of the all-pervading Supreme Spirit, as a piece of iron is heated by firt
They have motion, but the sky & the Supreme Being have none. So there
is no mistake or
impropriety in believing the soul to be the Supreme Being.
This instance of yours, too, is not right for, if the all-pervading
A,
Dtity becomes the souls in virtu* of shining in the internal sensef, has
He or has He not omniscience and other infinite attributes ? If you say
that He has not from His being (screened or) conditioned or limited, then
<k
Supreme Being is limited and divided, or if He is indivisible.

that
He is indivisible, then no screen can be placed in Him. If
you say
there is no screen or limitation in Him, how can He not be omniscient?
If you say that Be forgetting Himself appear! to move with thp internal
sense, as it were, but not BO by His own essence then as He Himself does
not move, that part of Him which is set free from the internal sense,
and that part which is occupied
will be omniscient, holy, and absolute
fall
into
will
the
internal
sens*,
illusion, limitation and ignorance,
by
Thus the whole of the Supreme Being will bo rendered unhallowed by the
internal senses.
As a natural consequence, the union of the spirit with
the body and her emancipation therefrom will be momentary.
If what
you say is right, no soul will remember what is seen or heard
for, that
Brahman does not exist which* saw or heard. Hence the Brahman and
oul aje not identical.
They are distinct beings.
WORLD 1$ adhyaropa OR SUPPOSITION.
All this is an instance of tke adhyaropa, i. c., taking one thing
Q.
To instruct a catechumen in our knowledge, the whole
for another.
world with all its affairs is supposed to exist in the Brahman (Supreme
Being).
Properly speaking, all is the Brahman.
*
A. Who is the author of the adhyaropa or euppoaer ?
if
say
the
It
Q.
The
A.
What
The
soul.
is
the eoul
the intelligence limited by the internal sense.

1 the intelligence limited by the internal sense a different
A.
entity
from the Supreme Being, or is it the very Supreme Being ?
It is the very Supreme Being.
Q.
A.
Is it the Supreme Being that has
supposed the existence of tlio
world in Himself by hallucination ?
Q. Let it be so. What harm is there to the Supreme Being from it ?
A Is that man not a liar who makes a false suppobition ?
false.
-^
Q. No for, what is supposed or expressed by the will or speech, is all
A. Then, is not the ^Supreme Being imaginary and the author of
falsehood for His makirg a false supposition or statement either
by the
will or in speech ?
Q.
loul
is
Let it be what it may. It serves to prove our point.

Bravo lying Vedantins! You prove God, who is absolute
truth,
true love, hol\ thought or will, to be
la
hypocrite & the author of lies
it not a cause of
your miserable state? What Upanishut, aphorism, or
Veda teaches hat God s will is false and His commandments are lies?
Q.
Your
assertion literally justifies the
adage
a tlnef
punishes thu Police Magistrate. The ordinary course is that a
But it is against nil experience that u
police officer punishes a thief.
i.
6.,
CHAPTER IX
SATYAKTH PKAKASH.
260
thief punishes a police commissioner.

In like manner, your belief being
false
your assertions being untrue, you impute your defects of the
If the Supreme
understanding to the Supreme Being for nothing
&
His speech is false, His actions are false;

Being knowledge
He will be so infinitely everywhere; for, He is everywhere the same. He
is erer absolute truth, of right thought, of right speech, and of right
1 he above defects are yours, but not of the Supreme Being.
action.
What you call knowledge, is but ignorance. Your adhyaropa or erroneous
predication or taking one thing for another, is also f *lse. What else is
self to
it, if it is not a piece of falsehood pure and simple to imagine one s
be the Supreme Being without being so to all intents and purposes, and
God who is all-pervading,
to regard the Supreme Being to be the soul?
never becomes limited or conditioned, ignorant, and restricted to the
compages of the body. For, it is the characteristic of the soul to be
s
is false,
ignorant, limited, localised, insignificant, and a little

not so is the Supreme Being.
SALVATION AND INCARNATION.
is
salvation
?
What
Q.
enlightened.
But
A.
It
is
one
which liberty is obtained.

freedom sought from?
in
What
From what all souls desire to be free from.

From what do they desire to be free ?*
From what they most avoid.
is
Q What
A
Q
A
Q
A.
do they wish to avoid ?

Pain or misery.
^ they live ?
What do they get after their freedom from pain, and where do
They get happiness and dwell in Uod.
^ tion ?
What are the means of salvation and what brings about incarna-
They
are
irreligion (vice),
MEANS
The obedience
OF SALVATION.
of
God
ignorance, bad company,
and improper sensuousness or indulgence
commandments; freedom from

thoughts or associations,
wicked pleasures; veracity,
evil
in
beneficence, knowledge, impartial justice, devotion to the cause of virtue

or religion, remembering God, praying to Him, meditating on Him or
introspection, all in the manner above indicated, acquiring knowledge,
teaching, honest profession, the advancement of knowledge, the adoption of
righteous means in affairs, doing everything with impartiality, equity,

and righteousness; such and similar other works, which lead to salvation;
&
the works of their opposite nature, such as violation of God s command

ments, and similar others subject souls to the trouble of incarnations.
Q Is the soul absorbed in God in the st. te of salvation, or does
she remain intact or keep her individual existence ?
She keeps her individual existence.
Q Where does she live ?
She lives in God.
is God
Where
(Brahman) ? Does the saved soul live in one
Q
or does she go everywhere at liberty?
locality,
particular
A The liberated soul moves about at liberty without any impedi
ment in God, who pervades all, ^gith her knowledge & happiness perfected.
i
CONSTITUTION OF SOUL.
soul
saved
the physical body ?
the
Has
Q
A-No.
How
Q
A
261
SOUL NOT ABIOBBID.
OP SOUL,
then does she feel pleasure and enjoy happiness?
retains all her inherent qualities and powers, as right think

Thus, for in
ing P.nd the like; but she is free from all physical contact.
stance, the Sharapatha gays, Kand 14,
She
WcffrT,
wntf
tfsfff,
WoffrT
JJMTho
II
or the organs of the senses donot accompany the

soul in the- stnte of salvation; but she retains her pure essential qualities
In plain w .rds, the soul in salvation turns, by virtue of her power, into
the enr* in order to hear, the skin to touch, the eye to see, the tongue to
taste, the nose to smell, the will to desire or imagine, the intellect to
determine, the memory to remember, and the consciousness to know her
body
physical
Her body is idel, Depending upon her will-power. Just

individuality.
as the soul does her duties in the world by means of the organs of the
senses fixed in t the body, so does she enjoy happiness of all kinds by
means of her powers in the beatific state.
t
The
faculty of hearing.
QUALITIES OF SOUL.
kinds of and how much power has she
How may
Her power
But
it, she is endow

ed with 24 kinds of power,4 namely, 1 strength, 2 valor, 3 attraction, 4 im
pulse, 5 motion, 6 fear, 7 discrimination, S action, 9 enterprise, 10 recollec
tion, 11 faith, 12 desire, 13 love, 14 hatred, 15 association, 16 separation,
17 formation, 18 destruction, 19 hearing, 20 touching, 21 seeing, 22 tast
It is on this account th^t she secures
ing, 23 smelling, and 24 knowing.
ha^pmess and enjoys it in salvation. If she were to be absorbed or anni
4-
is
chiefly of
one kind.
to analyse
who would enjoy its happiness ? They are very ig

look upon her destruction as salvation. For, the salvation of
the soul is to live
happily in the all-pervading, infinite, and most holy God
after achieving her emancipation from all suffering.
Vide the Sharirka
SOUL NOT ABSORBED.
aphorisms of Vedant, IV. iv.
hilated in salvation,
norant
who
Vadari, the father of Vy^sa, believes the existence 01 the soul and her
salvation
that is to say, Parasara, who is called
Vadari, is of opinion that the soul with her will is not absorbed in the
Supreme Being or annihilated in salvation.
will in the state of
HT3T 5ffiTfTfa3i3JlTJTTTTc[
11-
Also, Jaimiui acharya (professor) believes in the existence of the iubtle body of a saved
person like that of the will, of the senses, of the res
piratory power and other qunlities. He does not assert their non-existence.
123Tîn4U?f
both existence and non-existence in
to say, the soul retains her pure, unconditioned power in
:
î3*n^3<j*iufa*j
The Phil-jsooher Vyasa

salvation, that
salvation ; her
is
impure
is
qualities,
for
smtul tendencies,
liability
to
suffering,
ignorance and other evil propensities are annihilated.

UPANISHATS ON SALVATION.
iwtof
SATTABTH PIAKASH,
262
_It
a verse from the Katha Upanishat, II. TI. 10. The state, in which
the will purified and attended by the five cognitive senses abides with the
the intellect is established in its belief, is called the high
ego, & in which
The Chhandogya says :
est ecitatic state or salvation.
is
i.
ll
*T
2.
PP. 8,
KK
7,
M.
1.
12,
M.
TOWS?
*i
Pr. 8,
8.
Kb.
5, 6.
*3sJ*t*twt
T
u
1.
Pr. 8.
Kb,
12.
M.
1.
Seek the Deity and desire to know Him, who it free from all taint
whose will is true, whose
thirst
of sin, old age, death, sorrow, hunger,
dependence upon whom secures thut saved soul the

possession of all the world and the fulfillment of all right desires, who
knows how to adopt the means of salvation & to purify ouo s self. 2. The
aved soul enjoys herself by viewing things with pure celestial eyts and
The saved iouli being
obtaining them with the stretch of pure mind.
thought
is
true
lodged in the effable Supreme Being, experience the happiness of salva

The learned, haviig obtained salvation, meditate on the Supreme
tion.
it IB on this account that they
Spirit, the inner self and light of all.
in other
have access to all the worlds and power to gratify all desires
and
worlds
whatever
desires
mind
their
set
words,
on, they get to
they
their satisfaction.
The saved souls, shaking of the
tal coil, live in per
fect liberty in heavan in the Supreme Being in the spiritual body made
of will.
For, the iouls encased in the material body can not be free from
the worldly suffering. 3. A tradition runs that once upon a time Prajapati
said to Indra ^
rich and much reipected man, this gross body is by
nature subject to death. It is, as it were, in the mouth of death
a goat
in the mouth of a lion.
This body is the dwelling place of the bodiless
and deathless soul, nho, therefore, is always engrossed in pleasure and
pain; for, the worldly pleasures of the embodied soul are gratified in that
way ; but the worldly pleasure and pain do not affect the lucoporeal aaved
soul, who lives in the Supreme Being, and who ever enjoys happiness.
;
mo>
KlTDBN FB01C SALVATION.

the souls having once obtained salvation ever taste the bitter
cup of mortal life again on earth ? For, such authorities as,
Q Do
T ^T
JPTCWI 8
ii
Chh. PP.
8,
Kh.
Vedaut IV.
15,
IT, 33.
\\
show that salvation
is
one from which there is no return to the material world
This assertion
T
263
RITURN FROM SALVATION
DTJBATION
rs
is
not right, for
9mfi^n^!î
WITT Vi^riy
it is
thus contradicted in theVedaa
*^mt ^nj%^ iw
foftt
^ I*N HlfK ^
II
Rig-
1, 2-
n
:
is
San-
I.
159.
Whoso name shall we regard as hallowed ? What

alwayi refulgent among the imm rtul beings, gives us life again
asked
It is
Deify
ii
world after uur enjoyment of tne h-tppiness of salvation, and affords

us an opportunity to see the f.i her and mother ? To it, it is replied :
should regard that glorious, eternal, ever holy and happy Peity g
name as hallowed, who provides us with the happiness of heaven, again
gives us life on earth through the medium of parentage, and lets us see
in tins
We
That Doity regulates salvation
the face of the father and mother.

the Overlord of all creatures,
now.
and
is
The torrestrial.and celestial souls always exist in the same way a3

The earthly and the heavenly life are never annihilated, in plain
wordi, physical
life
and salvation are not ever-lasting.
The
II
Ny.
I. 2.
annihilation ct suffering is called salvation which lasts for erer ;

for, it occurs on liberation from existent life and evils and riddance from
prenatal sin and suffering, illusive knowledge and utter ignorance, avarice
and other weaknesses, tendencies to sensuouaness and wicked pleasurei,
earthly
life
and inevitable sufferings.

necessary that the word
It is not
absolute annihilation.
"atyanta"
(extreme) should
mean
Thus, for instance,
This man suffers from "extreme" pain or enjoys êxtreme" pleasure;

shows that the nvm ig getting much pleasure and pain. In the same
way, the word atyanta (extreme) has the same meaning in the passage
cited here from the Ny^ya philosophy.
DURATION OF SALVATION.
Q If the soul returns to physical life trom salvation, how long doet
It
she live in that happy state
^sf^n^qTJrîatirTT .rsrTH^
Mundak
III.
n. 6.
The saved souls, having obtained salvation and enjoye

happiness in
the Supreme Being for a period ot Mahakalpa, leave heaven for the
world. The time ot thig seon of
Makakalpa is thus calculated: 43,20,000
years make one cycle of four ages, called the chatur yuga in Sanscrit, t)
Sat Yuga containing 1728,000
years; Treta Yuga 1286,OuO; Dwapara Yuga
i
8tH,000 Kali Yuga 432,000. Then 2,000 such quadruple ages or cycles
make one day-and- night aho-ratra, 30 such days make one mouth, 12
such months make one year, UO such years make one Mahakalpa or
;
Pranta kala or aa-m. Now, count the number of years* arthmetically.

So much is the duration of the
enjoyment of happiness in salvation.
*
ICO x 12
30 x kÔO x 4,320,000
yer =
311,lHO,OOJ,000,000.
CHAFTBB
SATTARTH PBAKASH.
264
IX
common
people and authors of scriptures are unanimous

is no return to life and death from salvation.
A This can never be for, first, the powers of the soul, such as the
body and other means, are limited. How can the result of their work be
unlimited ? The souls have no unlimited power, can perform no unlimited
action, can adopb no unlimited means to ensure the enjoyment of infinite
happiness. So they can not enjoy unbounded pleasure. Transient means
can have no limitless or permanent end. If the souls never return to the
world from the state of salvation, the phenomenon of sentient life would
disappear altogether from the earth.
SOULS IKCBEATX.
ffi& Q God replaces the saved souls with the newly created souls on
earth.
So they never come to an end.
If it is a fact/ut will make the soul impermanent or transitory;
Therefore, the soul will b
for, whatHs created, is* sure to be destroyed.
All the
in maintaining that there
diatroyed after obtaining salvation, according to yonr belief. It make

salvation unstable/ and the place of salvation will be overcrowded, for
there will be arrivals but no departures, BO there will be no end of crowd
ing or increase of individuals. There will be no ease but the experience
of positive^ vil. It will be like sweet without bitter. If there be no bitter,
how can we know]sweet ? For, the opposition of one taste to another lead
to thejdiscrimination of^both.
The man who
but sweet and palatable, does not experience
so
ard drinks nothing

joy and pleasure
If God rewartis limited
eats
much
as the one^whojtastes all kinds of delicious Wishes.

actions with unlimited consequences, His justice and equity will go to the
wind. It is the mark of wisdom to put as much burden on a beast as
it can bear.
The man is blamed who pnts ten maunds of weight on a
person who can carry but one maund !,80lbs). in like manner, it is not right
of God to put the burden of infinite pleasure on a being of little knowledge
and limited power. If God creates new souls, the material out of whioh
He creates them, will^be exhausted; for, however much a treasure may
run out, if there be nothing bat drawings upon

Hence, it appears to be the correct rule that
souls attain to salvation and also return therefrom.
Doe* anybody prefer
ft whole life
imprisonment or capital punishment to temporary confine
ment?
is no return from
alvation, it is like a wuole life impri
As to
that
need
to work for bread there.
a
no
has
sonment, only
person
the abiorption of the ioul into the Supreme Being, it is like death by
drowni g in the sea.
Q The aoul will be eternally saved and live in ease and joy, m
God is eternally Bared & perfectly happy. In thii inpposition there ifl
no defect.
A, God isMnfinite in existencejand power, and of infinite attribute!,
character and nature. So He can not fall into ignorance and the bondage
of pain. * But the soul, even when saved, is imperfectly holy and wite,
and of limited^powerg, character and nature. She is never like or equal
to God,
X to try for it.
ii
If
it
death.
life
is
like
and
Hence, it is uielegi
io/âlvation
Q.
a small thing to
it
is
not
is
Salvation
and
like
life
death
for,
235^
Have no suffering and live in the happiness of falvation till the world
undergoes creation and destruction 36,000 times ? Why do you strive
to eara bread,
that you become hungry the day after you t*ke
seeing
food ?
should
no effort bo made for salvation, when it ii considered
Why
be,
it
it
will sooner or later
and no puttings
in
it.
If>"Kere
MIAIS of SALTATIO*
PAVCW KOBH.
265
necessary to try for the alleviation of hunger & thirst; for the ob ainment
of a little wealth, kingdom and honor; for bringing about marriage and
begetting children, and similar other wordly purposes? Though neaih
In like manner, though
for existence.
is certain, yet struggle is
the soul returns to the world from salvation, yet it is indispensably
necesiary to try for its attainment.
MlAKS OF SALVATION.
of obtaining salvation ?
are
the
means
What
Q
A Some of the means have been described above. The chief means
are as follow:
1 (a) He who longs for salvation, should
try to be saved in life time,
that is to say, give up falsehood and other vices, whose consequence is
sorrow and misery, and adopt veracity, righteousness, and other virtues,
whose consequence is joy and comfort. For, it is a maxim that one who
wishes to be away from pain and to enjoy happiness, must fly from
wickedness and act upon the dictates of virtue and piety. The root of
misery is the life of wickedness, and the cause of ease and joy is the ob
servance of virtuous life.
must ascertain the duties to be done
(6) The car/didate of salvation
and acts to be omitted, and learn 10 discriminate virtue and vice, truth
and falsehood thoroughly by keeping the company of good persons.
The knowledge of the five planes of life, called the panch koih,
(c)
that compose the human existence, should be acquired. The 5 planes or
sheaths are (I) Anna maya, kosh: the ulimentary organic system (physical
body), containing the skin, muscles, bones, nerves, arteries, blcod, semen,
all made of the earth and water elements; (2) Prana maya kosh: the vital
md
system
(aerial frame), containing
samama
out-breath, apana
in-breath,
p*ana
digestive process which starts from the navel and distributes
different essences of food to differ^- 1 parti of the body, udana : the vital
action which passes the food and
ink down the throat and contributel
to strength and valor
energy which helps the ego to set als
vyana t.fc
functions of tho body to work .^nd produce other motions; (3) Hanoi
maya bosh : the animal system, containing the will, coniciousness and five
active senses, i.e., speech or voice, feet, bands, excretory organs, genera
tive organs, rather their power?, namely, articulation, locomotion, pre
the intellectual
hension, excretion, generation; (4) Vijnana maya kosh
system, containing the intellect, memory, and five cognulTe senses, i.e.,
the ear, skin, eye, tongue, and nose, rather the powers of hearing, feeling
or touching, seeing, tasting, and smelling; which are the mean
of the
soul to acquire knowledge
the spiritual system,
(5) Ananda maya kosh
manifesting love, cheerfulness, gre. t^r or less degree of joy, happiness, and
the material substance as the vehicle. Through these five systems, the
;
soul performs all her actions, devotion, and acquisition of knowledge.

There are three states (I) ihejagrita : waking phase, (2) the ncapna
:
dreaming phase, (3) the sushupti slumbering phase of the mind.

must be studied to know the self from the non-self).
:
(These
There are three kinds of bodies

visible, physi
(1) the sthula
made up of the
(2) the sukshama: invisible, elemental body,
combination of 17 elements, ttz., the five prana
kinds of vitality, mentioued above, the five
the five suktham*
seses,
praia indrya
cognitve
bhuta elementals or propnrtiea of elements, the mana
will, and the
budh\: intellect. This elemental or astral body accompanies the icul in her
(d)
cal
body
SAATYBTH PB AXAIH.
2<56*
transition of birth
& cU
i-th.
It is of few
>
CHAPTIR IX
kind*,
.,
(i)
the bhoutic:
physical
constructed with the p-irl of th-j eleaienials, (li) the swabhatnc: natural body, which in constituted of the inherent qualities of the soul.
This second kind of body accompanies
he ioul in salvation where she
its
mâns.
Th
k
irana
or nubstantial body, winch is
(3)
enjoys happiness by
found in the hi timbering ph ;se of 1)10 rr,ind - dreamless sleep. Boiag
substance in n;.tu e, it is om-n present a d is the s?ir e for or common to
The turiya body or ih- lushest, spiritual state is tiut in
all souls.
(4)
which th cOul is absorb d in tne enjyme<t of happiness ou the realisa
body, which
is
The puw-r of this pure spiritual scale

tion of God through trauc--*.
generated in trance is the jffi ie ,t help to she *ul in salvation.
mind tuat the soul is distinct from all these
L-t it be born*
>n
systems, states and bodies f.ir, it is known to all that the peopli instinc
has left the body.
tively say. sit the time of de ith of a person th^t the
This soul ia the actuator of all the states and bodies, the support of ail
of them, their witnea*, their maker, and their enjoyer or user.
It is the
;
s<ul
ignorant and inexperienced that say the s ul is not the doer and enjoyer
them for, they are all inanimate arid de td without the presence of the
soul.
pleasure and pain, nor can they be respon>ible
They can not
But the soul acts and feels pleasure and
for the acts of virtue and vice.
their
When the senses are occupied with
instrumentality.
pain through
their objects, the will joins the sense*, and the mind falls in with the will
to induce the exertion of the bodv for any kind of good or evil act ;
the thoughts of the mi bd are then bent.upon êxternal objects.
At thig
juncture are produced in the mind joy, courage, fearlessness, dread of
It is the VOICK OP GOD dwelling within us.
ril acts, doubt, t*nd shame.
He who obeyi (his divine voice and acts according to its guidance, obtains
the happiness of salvation. But he who goes against it, suffers the misery
r
consequent upon life on the physical plane of existence.
The second means of salvation is Viveka : judgment or disII.
tinguiahment. It is to know truth and falsehood after a careful discri
mination, and then to choose the righteous acts arid reject the evil ones.
of
fe<.-l
It consists of the right knowledge of all

called the right judgment.
the beings from the world upto God as to their character, nature & action
or energy ; and then the obedience of Grod s commandments, the engage
ment of the mind in devotion; absence of conduct contrary to flia com
mandments, ac-,? the right use of the world.
III.
The third means of Salvation is shat sampatti or six-fold merit.
It is to do six kinds of acts: (1) 8 hama
checking the mind and the
internal sense from running riot into wickedness and always applying them
to righteousness.
the senses and the body from
(2) Dama : withdrawing
lusting after wicked actions such as adultery and other vices, and employ
ing one s self in the subjugation of the senses and other virtuous works.
indifference, which always keeps us away from vices and
(3) Uparati
Titikhu
forbearance, endurance, and
persons doing wicked deeds.
(4)
constant application to the attainment of salvation after abandoning joy
and sorrow consequent upon adulation and slander, profit and loss to any
staunch fu ith in the teachings of great men noted
xtent.
(5) Shraddha:
for veracity, learning, & holiness.
Samudhana: concentration of
(6)
the mind. All these six steps form the means of salvation.
IV Mumnk*hutwa intense desire for salvation, *. e., love for no other
thing whatever than salvation and its means of attainment, just as the
and tnirsty think of nothing else but food and drink.
Ifc is
Hnox MIAVS
Him.
267
These are the four means of saltatl-m, & there are four minor means
The nerson who possesses those merits, is the
it, called anubandka.
candidate for salvation or adhikuri.
MINOR MiiMs.
The annubandhat or minor qualifications for salvation are four in
number, vt g., (I) Adhikari: one who possesses the merit of proficiency in
the aforeiaid tour means of *lv*ti.Mi. (2) Sambandha; a correct knowledge
of the obtainable, i. e. salvation, whi h consist! in the realisation of the
and of th Divans uf obtain men t, i.e., the knowledge
Supreme Being
of the Vedas and other scriptures, .mid noting upon thin ki owledge.
In other words, it is the relation between the knowable and knowledge.
the person whose subject of study is the realisation of
(3)
Vishayi
the Supreme Being, which is the burthen of ail genuine scriptures.
or intense desire for the attainment
an object or purp
(4). Prayojana:
of the happiness of salvation, which is u(*mum bonum, after a thorough
emancipation from pain of all description. These nro the secondary essen
tials of mental perfection or salvation.
of
>se,
ACOISSORIIS.
called the ihravana chatuthtaya : four
which
snould be observed after the means.
in
the
to
aalvaii-m,
path
stage*
They are: (1) Shravana: lis ening nttentively and patiently to the teaching
Great attention ia required to be paid to
of a learned person specially.
spiritual knowledge, for it is the most profound of all kinds of knowledge.
There are other
(2)
Manama
reflection,
accessories,
in
thinking
retirement of
what one has heard,
enquiring into the matter wuich is doubtful, interrogating when the

speaker and the audience think the question proper, and acquiring tran
N+iidhyaiana experiment, examination. When attention h

remove doubt and confirm conviction, the matter in question
quillity.
reflection
(8>
shou\jl be subjected to examination in trance in order to ascertain if it is

really what is said or imagined about it, t e., to see it by clairvoyance,
(4) Sakthatkara : realisation, i. e , the true knowledge of an object accord
ing to its form, qualities, and nature.
PRACTICAL HIKTS.
Give up and always avoid dark passions (tamo yuncu), i. e., anger, uncleanliness, indolence, negligence ^nd other lower qualities; fiery qualities
irn, pride, irregu arity and other faults.
(rajo yt*na), i. e., envy, hatred, o
the
such
virtues
h. oalmnoss, holiness, kb^ sledge, and
Adopt
tKhip (tnaitri) with happy persons, take
thonghtfulness. Also, oheri-h fr
le
show sympathy (**td%td\ with the
pity (karuna) upon miserable p
maintain
indifference
generous
fltp*ki!h*\ i.e., neither friendship wit the
wicked, nor enmity towards them.
Candidates for salvation must needs meditate two hours at least every
day so that the will and other internal objects may be completely known*
Look here
We are conscious beings, and so capable of knowing, and the
t>
seers of the will, for we see the will rightly

or agitated.
In like manner, we know the
vital processes.
We
when
it is
calm, fickle, pleased
senses, respiratton and other

remember he past and cognise many objects at one
are the upholders and attraoters of organs and
all of them.
Had we been not distinct from them,
and the same time. We

yet are distinct from
we could not have been the responsible agents,
users, regulitors,
and im
pellers of all these organs.
nfafat*IT:
mr
H:
Yoga, fl,
3-
208
CHlPTBl IX
SATYABffl PftAKAiH.
Of the
five
cmês
of suffering,
m-ntion^d
in fchn aphorism, avidya:

the contusion of the soul
and the intellect, which is a distinct po.ver. Raga is tta love of ease.
Dweshais hbtred to p-tia
Abhinivetha is the f vir of the p*in of death.
All sentient beings wish to live for evt r and never to die or to
depart from
the body.*
ignorance has been described above.
Asmit
is
Persona should get rid of these five causes of suffering by means of

the practice of introspection and philosophy of things and enjoy ihe happi
ness of heaven by realising the Supreme Being.
KINDS op SALVATION.
believes a that kind of salvation which you advooate.
See the Jainees believe in the rock of salvation where the saved quietly
The Christians place their nalvation in the fourth heaven where
sit down.
Q.
Nobody
persons enjoy happiness by marrying, coiq tiering, sinking, pUying on the

Dand, and putting on excellent dreas. Toe Mahomed* us locate it in the
seventh heaven,, trie Wamiinargian in Shripur, the Sbivites in Kailasha,
of G<kala in Goloka where
the âishanavas in Vaikuntha, the G
the people live at ease amidst the abundant blessings of beautiful women,
delicious food, cordial drink, splendid dress, magnificent mansions and
other carnal pleasures. The followers of the Puranas believe in four
kinds of salvation, viz. (I) Salokya : residence in the region of God, (2)
Sanujya : living wich God like the younger brother, (3) Sarupya, becom
ing the same in form as God adored, (4) Samipya
living with God like
The believers in the Vedant regard salvation of Sayujya union
serrants.
with God to be the absorption of the soul in the Supreme Being.
,
>sains
,>
A. The salvation of the Mahomedans and Christians will be specially

described in the 12th, 13th and 14th chapters of this book respectively. Aa
regards the Wamamargians who believe that they will enjoy the company
of women like the goddess of wealth, indulge in eating flesh and drinking
wine, and pass life in singing and making merry their heavenly pleasures
are not better than those of the earth ? In like manner, the pleasures of
the Shivites and Vaishnavities who fancy that they will be given forms
like Mahadeya and Vishnu and united to women like Parvati and
Lukshmi to enjoy high life, differ from those of rich kings in that there
will be no disease in heaven and youth will last for ever, which is of
course abatrrcl for, disease follows luxury, and decay and old age result
from disease. The followers of the Puranas may be told that insects,
worms, mosquitoes, beasts and other animals naturally secure such salva
tion as is theirs of four kinds mentioned above; for, all these worlds are
of God and all creatures live in them.
Hence, the salvation by dwelling
The salvation by approxiin God s region is obtained without any effort.
is also afforded by nature, for God being all-pervading is at
God
to
mity
hand of all creatures. The Sanujya salvation, in which a person becomes a
younger brother of God, is alrendy in the hand of man without exertion,
as the soul who is man, is inferior to G"d in all respects, and being con
The 8ayujya salvation by union is also natural,
scious is related to God.
As regards the
for the souls being pervaded by Gud are ur ited to Him.
belief of ths ordinary atheists, that the return of elements to elements after
death, is the supreme salvation, suffice it to say that it is obtained by
Th-^se plans are not salvations,
dogs, assess and other lower animals.
;
Oaentii of body and soul, IOTA of ea*e, hatred
or jruiu,
dread of death or love of
life.
INEQUALITY 01 CONDITION.
INCARNATION.
269
for, these different sectarians regard

rather they are a sor*, of bondage
fourth heaven, the seventh heaven, ShriShivapur, the salvation rock, the
Goloke to be salvation places situated in parti
pur, Knilasha, Vaikuntha
cular localities. If they leave those places, they will lose salvation. The per
sons saved in such places are like those who are confined within municipal
bounds. True salvation contests in liberty to go anywhere the saved like,
there being no obstacle to them, nor any kind of fear, doubt, or pain.
Birth is production, & death is destruction. The saved incarnate at times.
;
INCABN/TION.
or a plurality of lives of a soul?
and death ?
There are many lives or births of a soul ?
-^
If there are ini.ny lives, why is there no memory of pre-existence
A The soul s knowledge is limited. She is not the seer of three divi
sions of time, and BO she docs not remember the occurrences of her past
The mind which acquires knowledge, can not be conscious of two
lives.
the questions.of the memory
V7"ving
objects at oce and the same time.
of a previous life, we can not remember the events of this very life which
happened before we were five years old, or what took place when we were
in the womb, when the body was developing, or when we were born. Why
is there no memory of the occurrences of the
working state during the
interval of profound sleep, called suahupti in Sanscrit, although we evident
Is there
Q
A
Q
one
life (birkh)
perform multiplicity of works in waking and in dream? What will

you say if asked what you did m the first minute after 10 o clock a. m. on
the 9th idem of the 5th month* of the 13th year of your age, or in the
previous 12 years? What direction were your face, hancis, ears, and eyes
turned to ? What was in your minu ? To all these queries you return a
n gative answer. When such is the state o^ memory of the present life,
to raiê doubt, in the reality of occurrence of pre-existences, is to act the
ly
Forget fulness is a blessing, otherwise man will die of

prattling child.
extreme pain at the remembrance of the suffering of all past existences. If
a man tries to know the account of the past and the future life, he can not
do bo
It can be
for, the knowledge and pow^r of the soul are limited.
;
known by God only

Q As the sul
It is not the business of tho soul at r,ll.

has no knowledge of pre-existeuce and God punishes
her lor sms committed in th;.t pa*t life, she can not be reformed or derive
if
has knowledge of her iX**!Zier sins and
good from chastisement.
F.<r,
sh<*
so of tneir consequences, f*he c.m demist
from doing
evil again.
A How muny kinds oi knowledge do you believe to be ?

like laws.
Q Eight kinds acconiipg to the cmons, called the pratyak$ha and the
-^
INEQUALITY OF CONDITION.
Then why d.m
you infer the pre-extence of souls from observing
rule, riches, understanding, knowledge, poverty, dullness, ignorance, and

like pleasure
pain at different times
places in the world from birth to
death of people? Suppose a physician and an
man fall sick. The
&
&
ordinary
physician will by diagnosis ascertain the cause of his illness; but the other
can not know the cauê of hia, for he has not studied medicine. However,
a common man can at least kn^w in an attack of fever or other violent
disease that he must have t^ken some unwholesome food which has brought
on his present disorder. In like manner, why don t
you infer the pre-existence of souls from your observation of the
amazing inequality of pleasure
and pain in the world ? If you don t believe in the
^re-existenoe of souls,
you must admit that God is partial j for, how can He consistently with hie
CHAPTKB IX
SATYABTH PEAK AS
270
justice and equity give people poverty t d other kinds of misery without
their committing sin in * previoua life; or iule, nffluence,
dullness with
out their doing good works in a pro-existence ? But God s justice is main
tained to the letter by avyarding people pleasure and pain according to
their merits and demerits oi pre-existtuce.
&
Q God c-*a be jusb if there b bus one life of the soul. For, what
ever an over-ruling king do^s, is just.
See, a gardener plants big and
He cuts do<vn some, uproots others, protects
small trees in his garden.
some and develops others.
person ca,ci do whatever he likes with his
own thing*. There is none over Him to sit a judge on what He does, or to
punish Him wbo fears noue.
A God
oa
w
is
does what
and never does what is unjust. It is

worshipped and is over all. He is no God
the
Fur instance, a gardener
hgainet
principles uf justice.
this HCcoutit that
o acts
li
He
blamed for planting
a set plan, for fell.ng
is
just
is
trees iu the
down
or
way
in
an improper place without

were not to be cut down,
th-se trees Waich
growing improper trees, and for not- developing the right ones. In like
manner, God will incur blame for dîng anything without a cause. It is
a necessity with God to do justice for, He is holy and just by nature
It
He acts thoughtlessly, He will he dign*eed nnd sink lower than the beat
human judge. Does not the man incur blame & lose respect in this world,
who honors people without their doing ôod works, & punishes them with
out their committing evil ? A* God dwes no injustice, He fears none.
for
PBEDB&TIKATION.
God gives persons what He intended
to give, and does what He

Q.
resolved to do.
A. Hia intention & resolution are in unison with the actions of souls,
but not otherwise. If tuey be carried without any regard to their actions,
He
will
commit wrong and be unjust.
EQUALITY OF ALL.
higher and lower classes of people equally enjoy pleasure and
suffer pain.
Great men have great cares, and common people have little
anxiety.
Suppose, for instance, a bunker h^s a case of 100,000 Ks. in the
court. He goes there on one sultry summer day in a very magnificent sedan
chuir carried on men s shoulders, with a beautiful parasol to screen him.
When pnasftig in st:tte through the market, the ignorant people say Here
Q The
is
an instance of the consequences
of
ease in the sedan, while others carry
good and
evil deeds.
A man
sits
at
on their shoulders without, shoes,

with the burning sun on their head and heated ro*id under their feet.
But the wise know that as the court approaches, the banker s care and
sorrow increase, while the sedan bearers become glad at the prospect of
relief of the burden.
When the court is reached, the banker thinks of
ihis
and
that
or his n.-ader and oi consulting barristers.
official
seeing
He is in suspense as to whether he wi win or lose the case. He is at a
losa to think of the sequence.
But the se-.den bearers comfortably smoke
under the shade of a tree and after som? pleasant chit chat among them
selves pass into sound sleep,
if the b u,ker wins the case, he gets some
But the
pleasure. But if he loses it, he sinks i.ito the sea of sadness.
When a
bearers are exactly the same as ever. Take another example.
king lies down to rest on a beautiful s-^ft bed, he gets no sleep at once.
But a labourer lying on pebbles and s ues or a rough flat of mud, im
mediately falls to sleep. This exam pi holds good everywhere.
it
HUMAN AND ANIMAL
EQUALITY OF ALL
BOULS.
271
A It is the argument of ignorant people. (1) If a banker be asked to

turn a bearer, he will never consent to do so. But if a labourer be asked
Had their
to take the place of * banker, ue wi.l do HU with all his heart.
suffering been equal or in direct prop .rtion to their social status, they
would have never wished to loar-j iheir poiition to become high or low.
Sec, one man is horn of the queen of a learned, virtuous, and properous
king and another of a very poor grass-cut s wife. The former enjuya
all ki da of pleasure from bir.h to death, while the latter suffers all sorts
When the former is born, he is bathed
of troubL- durii.g his whole life.
in good odorifen us water, hi.-* umblic* 1 coid is cut with great frkill by a
for his suckling and
learned
r, and excellent arr ngem nt is m;ide
When he wains to drn.k, milk sweetened with candy in given
nourishing.
to him to his fuU satisfaction.
keep him plea-ed, obedient servants,
attendants, toyn, and equip .ge me provided to take him to pictureHque
nd fondness. On the
places and bring him up with gre;.t affection
other hand, the son of H poor won.a^ is bom in ihe forest, no water is to
be had to wash him. When ht w. n
drink milk, he is beaten with a
He cries in bitter aôny, but none pays
box or given a slap on Ins face
any heed to him: If all these untolu si.ffei it gs or undeserved biessn gs
are given to persons without their doing
g d or evil work. God can
not escape the imputation of the charge of partiality arid injustice. (2)
Al?o, if pleasure and pain ure warded to us without doing any kind of
works, there should be neither hei.ven n.r hell utter the present life. For,
since hV has given people c*mi oit ;.nd misery without any action on their
art, He may send some to heaven ai,d others to hell, as He likes after
their earthly nf^. Under
Circumstances a-1 people will turn irreligious
and Ticious. Why should they
For, it is doubtful if a,
g. od w.-rks?
mar gets the revfaid f a viituous act. It
in the hand of G--d, who will
do whft He pleases to d ... If such be the Cu&e, nobody will be afraid of
doin^r wickedneFs, which wiil grow to enormity in the wor*d, Wiiile vir
tue will
rack i.nd ruin
t
Hence, it is right to believe that the preient fe and the -xistinj; circumst -nces are in perfect accord with the
consequences of the de^ds done in previous lives and the future life will
be regulated by the consequences of the deeds donejn the present life.
;
doct>
1\>
<o
t>ny
u<;u
i<>
<
g.>
<
HUMAN AND ANIMAL SOULS.

Are souls in the human and ihe animal botlyôf the same
Q.
nature, or are they different in kind ?
A. All souls are alike by nature, but they become holy or impure
according to their virtuous or vicious deeds.
Does or Hues not the human soul pass into the body of the beast
Q.
or vice versa? Does or dots not the soul of woman
paas into the body of
man or vice versa ?
A. Yes, the soul passes from one to another body. For, when vicious
txceed virtuous deeds, the human soul passes into the body of an
animal.
When virtuous deeds are more numerous than vicious, the soul
When yirtaous
goe* iuto the higher bodies of gods or learued perwons.
and vicious deeds are tqual, the soul is born as an ordinary
person.
Again among men, three kinds of pejsons are found with regard to their
body and other circumstance!, according as their deeds are either of the
best, mediocre, or inferior order in consideration of virtue and vice. When
the consequence of the excens of vicious deeds over virtuous is endured
in the bodies of lower
animals, the soul ascends to the human body, as her
SATTABTH PEAK ASH
272
CH Arris IX
virtuong and vicioug deeds of the previous existence are equal in their
consequence!, in like manner, when the consequence of the excess of
virtuous over vicioui deeds is enjoyed, the soul still passes to the body
of an ordinary man. Her departure from the tody is called death
mrityu.
Her union with the body is called bi oh janma. When she leaves the
body, she sojourns in the ethereal r jioiis of the sky yamalaya* For,
ame of the air or ether yamena
the Vedas declare that yama is a
vayuna. It is not the imaginary Yama (Angel of Death) of the Garurha
Purana. Its special refutation will be given in the llth chapter of this
boek. After her temporary sojourn in the ethereal regions, God restores her
to life according to the merits of her virtuous or vicious deeds. She enters
the bodies of the animal species by means of ether, air., food, drink, or the
Alter her entry into these bodies,
pores of the body by ord.er of God.
she gradually passes into the semen and is lodged in the womb, whence
sees the light.
She is manifested
putting on the body she comes out
in the female body, if the consequences of her deeds can be borne in it,
& in the male body if they can be endlired in it. She is born eunuch when
the male sperm and the female ova are equal at the time of impregnation.
Thms the soul passes through birth and death into the .various kinds of
bodies, till she attains to salvation by performing good works and devo
<k
good worki procure her good

body,
enjoyment of happiness and
freedom irom the suffering of life and death for the period of one ason
and acquiring
tion
spiritual
opportunities in the
maha
knowledge
human
ai>d
for,
kalpa.
(j.
Is the salvation
A,
It is
got after
obtained in one or
many
lives
fa^?fl?g*falf ^*rT *ls*mr,

3
the
Mundk
many
lives ?
for,
^q^^ra^R^flfanîq*!^
The soul dwells
God who pervades
H*
outside and
insid of her when her internal ignorance is dispelled or the knot of her
nescience is cut, and all her doubts are removed, & her wicked deeds are
II.
ii.
8,
in
destroyed.
*
On the spiritual vision of the Eternal, the soul s internal knot of ignorance
her doubts are removed, and her Works destroyed. Ed.
Dues
Q,
salvation ?
the soul
mix with God
or rrmain
distinct
from
is
cut, ail
Him
in
A. She remains distinct; for, if she is mixed up with God, who will
Then all the means of salvation go to
enjoy the happiness of salvation?
the wind. It is no salvation, rather it is the annihilation of the soul.
That soul alone obtains salvation who ob^ya the commandments of God,
does good works, keeps a good company, practice intrespection or Toga
and the other means of salvation
Say the Taitiriy. Upanishat, III. 1,
ftrowafii
11
the God of iiifinte truth, knowledge & happiness

to be ever dwelling in her intellect ard her self, gets all her detires grati.
fied when living in the all-pervading Deity in other words, the soul get s
which she longs for. It is then the real salvation.
that kind of
The
soul
who knows
happiness
How
can the soul enjoy happiness in salvation without the accom
Q.
paniment of the body, as she can not enjoy the worldly pleasures without
the instrumentality of the body ?
S GUNAS
SIGNS or
MAN
NATURE.
273
A. This question has been answered above, only we have to add

that the soul will enioy tho happiness of salvation with the help of God,
as she enjoys the pleasure of this world with the instrumentality of the
body. The saved soul moves at liberty in the infinite Supreme Being.
She sees all the creation in virtue of her pure intellect. She meets other
saved seuls. She becomes acquainted with the systematic knowledge of
She
creation, and makes a tour in all these visible and invisible spheres.
views all the objects which are worth knowing. The more she knows,
the more she becomes happy.
Being pure and stainless in salvation, she
comet to have perfect knowledge and realises tho nature of objects at
hand. This particular joy from increase of knowledge is called swarga
or heaven, and suffering much pain Irom indulgence in sensuous pleasures,
naraka or hell. ,8wah me 019 ease. Heaven is .that in which people
The worldly plea sures
obtain ease.
Its reverse is suffering or hell.
constitute an ordinary heaven
Sumanaya Sirarga. The happiness accru
Vinhesha
ing from the obtainment of God is thte special or great heaven
Swarga. All sentient beings naturally seek to obtain ease and shun all
sorts of suffering.. But they can not get ease and rid of misery as long
as they do no good and do not cease to do evil ; for, that can not be des
troyed whose cause persists, or whose root strikes deep.
:
Our abandonment
tree
of wickedness puts an end to
our suffering just as a

Manu, Chap. XII,
borne by virtue & vice.
Fide the Code of
its root.
destroyed by severing^
35-38 for the various kinds of fruits
These purport to mean that having ascertained his good, middling
and bad qualities, a man should develop his good and suppress middling
SJGNS OF MAN S NATURE.
and Joad qualities.
is
8, 9, 25-33,
He should also know that the conative power, the or*an of sppech,
8.
the body in general, each reaps the truits of good or evil done by it.
A man in his next life becomes a plant for sins committed by

with the body, such as theft, adultery, murder of the virtuous, and other
wicked actions. He incarnates as a bird, a. brute and finy other lower
animal for the sins perpetrated with the organ of speech. He is born as
a low caste for committing sins with tho conative power 9.
*nfaftsq?f
hem
The quality which predominates in the body

*J5.
3 GUNAS.
to sh ow it in their Jife
of these animals,
forces
A soul s 0afi4 good quality is indicated by her taste for knowledge,

tama: dark quality by her ignorance, and rajn energy by love and hate.
These throa qualities of n-*turj p-jrv.idd all objects of the world. 26.
:
They should be thus ascertained. VVue n tho the mind is cheerful,

the will calm, contended and inclined to purity, ic shouLl be known that
the good quality .vatwti gnna predominate.-", and the actiye ard dark
are driven to the background
27.
qualities
rajo guna and tainn ymi
CHAPTEB IX
SATYARTH PRAKASH
When
the mind
and the
will are afflicted
with misery, destitute of
and engaged in strolling to and fro, it is

certain that the active quality rajo guna is foremost and the good and
dark qualities satwa guna and tamo guna are in the background 28.
joy, fond of sensuous pleasures,
fairs?
When the mind and the will are engrossed in the acquisition of the
worldly objects, devoid of discernment, immersed in sensuous pleasures,
and incap-ible of distinguishing between valid and fallacious reasonings
it is certain that the dark quality
is uppermost then, and the
ta-mo guna
good & thx3 active quality. satwa guna & rajo guna are gone down 29.
;
<*t
Now we
fully- describe the good,

30.
middling and bad consequences of
these qualities
The indications of the good quality satwa yuna are the practice
of the Vedas, acting upon the dictates of religion, progress in (knowledge,
desire for purity, controlment of the senses, righteous acts, and contempla
tion of the spirit
31.
When the active quality rajo guna becomes prominent, and the
good and dark qualities recede into latency love for work, the giving up
of patience, acceptance of false actions and fondness for constant indulg
ence in sensuous pleasures, become evident in man 32.
;
When the dark quality of passion gets up and the other two_subside,
excessive avarice, which is the root of evils, rises in the breast a great
deal of indolence, sleep, the absence of patience, cruelty, atheism, that is
to say, no faith in the Veda and Grod, variable tendencies of the internal
sense, non-concentration oi attention, and indulgence in sensuous pleasures
;
come
into prominence as fruits of passions
33.
Also, shame, doubt, and fear crop up in the mind in doing deeds & in
wishing to do them, when the tama guna or dark passions sway a man-35.
wrsw n
When the mind desires fame from actions, and does nob cease to give
donations to geneologists, bards, and other trumpeters even in poverty it
is a sign of the active
quality
being come into play 36.
rajo guna
;
trig
When
the
mind wishes
\J
>
to
knew
does not feel

hame in doing good works, and loves to do works according to the guidof conscience and precepts of religion; it is
nc3
plain that the good
ual i ty satii n guna is predominant in a man, --37.
all,
acquires
virtues,
275
MOBIL CONSEQUENTS,
3 GUNAS
The chief characteristic of passion or tamo guna is deaire and lust,

that of activity or rajo guna is the desire of amassing wealth, & that of the
38.
is dovotion
religion or love of virtue
good qu klity or satwa
the
and
the
is
than
better
Hut th active quality
good ia the
dark,
<iuna
best of
t<>
all.
MOBAL CONSEQUBNCES.
are attained by the soul
proceed to describe those g/tates which
50, 52.
in virtue of these threo qualities of nature _Manu XII. 40, 42
Now we
?IW*!T
The person possessing the good quality becomes a god or learned per
on he who is endued wtth the iictlve quality, becomes an. ordinary per
son and ho who has the dark quality, goes to a degraded state 40.
;
They who are excessively imbued with the d

life of plants,
worms,
irk nature, nass into the

and brutes.
2
insact?, fish, serpents, turtles, cattle
They Vho possess the mediocre amount of the dark nature, are born
the world as elephants, horses, low castes, barbarians, the doers of evil
deeds, such as the lion, tig^r, boar, or hog 43,
in
who possess the beat part of he dark nature, come into he world
as bards who compose verses to panegyrise peonle. beautiful birds, arrogant
perions who extol themselves to get ease,"murderous devils, demons of bad
l
conduct,
i. e.,
drunkards and felons
44.
They who possess the worst part of the active nature, încarnate as
wordsmen, diggers with pickaxes, mariners, actors, acrobats, gymnasts.
armed servants and topers. 45.
They who possess the mediocre activity of nature, are born as kings,
priests of warrior kings, controvertialists, ainbjssadurs, bckiri^tors, ploaders,
and commanders of army 46.
They who
possess the best part of the active nature, are born as singers
servants o: loarujd persons, fairies and beauties 47
millionaires
Oraganists,
.
The
possessors of the first degree of the good nature are Vorn devotees
hermits, monks, vedic .scholars, the drivers of baloous, stio-nomei-s, hygicnists or the
4S.
preservers of thu bodj
i
The
possessors of the the second degree of the good nature are born
expounders of the Vtdas, the masters of the Vedas, electrj-
sacrificers, the
276
city, and chronology

great works 49.
CHAPTER IX
SATTAETH PRAKASH.
protectors, savants,
professors
able to accomplish
The possessors of the third or best degree of the good nature are born
sers of the Vedas Brahma, the masters of the order and laws of
as the
& architects of various kinds of conveyances & balloons, Vishuaor mechanicians, divines, geniuses, occultists, & masters of nature-50.
nature
,)
The ignorant who indulge
in
sensuous pleasures from their slavery
to the senses, and who abandoning religion commit sins, are born as vile
suffer horrible misery
52.
persons
Thus persons reap the various kinds of fruits according to the merits
and demerits of the actions they commit under the working of the forces
<Cnd
of the three natural qualities of purity, power and passion

satw, raja, and
Those who are to obtain salvation, are above the influence of
taina gunas.
these qualities or triune power of nature. Being unaffected by the influence
should be great chairvoyants to achieve

of these forces,
they
tion. For, it ia said in the aphorisms of the Yoga of Patanjali,
:
their
I.
salva
2 ? 3,
Man
should restrain his mind from the works of power and passion
and
satwa, and be him
tarna, also from those of pure good nature
raja
self of pure good nature.
Then he should also overcome it and compose
his mind, that is to say, fix it on G(d and employ it in doing righteous
works. This kind of concentration on the front part cf the head is called
the checking of the mind, whose wanderings on all sides are put an end
to.
When the mind is concentrated and its fickleness is Checked, it is
Such are the
lodged in the presence and glory of God, the all-seer.
means of salvatio n to ba adopted by the student of salvation. A Iso the
aphorism of the Sankbya philosophy says,
^9
I. 1,
II
ftft^:^l<^fagfw<^^3^TSr.
Salvation js the greatest effort of courage to get rid of tke three kinds
adhibhowtik: social
of suffering, viz., (1) adhyatmik: diseases of the
body, (2)
evils, (3) adhidaivik: natural calamities, i. e. excessive rain, excessive heat,
excessive cold, the fickleness of the mind and the senses.
now pass on to describe the rules of behaviour and proper and
We
improper food of man.
SUMMARY.
said to be the cause of suffering from death and knowl
Ignorance
edge procures immortality or salvation. Yaj. IV. 14. Ignorance is to
is
what is not true, as. to believe the world fo be stable. Yoga II. 5.
Knowledge is the true idea of a thing, as the soul is ever-lasting. Ig
norance begets lying, idolatry, and other sins, and so produces suffering.
Knowledge! directs persons to righteous works, such as telling truth anc
the like f and so ia a means of salvation.
Sinfulness and salvation are not natural but acquired. It is nol
believe
for ther
right to believe that the s ul is naturally sinful or depraved,
salvation would be impossible. And salvation as a sequence of knowledge
is evidently acquired.
SUMMARY
SALTATION
277
It is also not right to believe that the soul is God or the reflection of
Pur, God is infinite and the soul is finite in all respects. Re
of God.
garding the son) being the

suffice
!at
it
it
in
Also, igimr; nco wliirh is

is absurd.
ilonco,
is salvation.
.
which
light, of
God
enc^s^d
in
the
internal
sense,
where as He is all-pervading.
iy the soul, would be attributed to God,
the soul is distinct from God, to live in whose
-kc-
<i
<1
divisible,
presence
Its mean* ar. the*

juirnniont of knowledge, company of good men,
To realise the
abstention fr..m vi 68, and practice^ oE virtuous deeds.
re of tho soul, it, is necessary to know what are called the Panch Kosh:
1.
the skin, musclee,
5 sheaths wlm h maku man, rr;
organic system
;i
2. vital
bones, nerves, arteries, blood, semen
system inspiration ex
piration, digestion, assimilation, circul ition or recuperation; 3, animal
system the will, consciousness, {articulation (speech), locomotion, prehen
the
sion, deplei ion, generation or reproduction; 4 intellectual system
the fncultiesôf seeing, hearing, smelling,
uii lerstfuidiiiir, mem
tasting,
touching or feeling; 5 spiritual system love, cheerfulness, j
happiness
The 3 states are waking, dreaming, and slumbering. The 3 bodies are
Tho 4th state is called th) turiya
the physical, elem ental and natural.
It is perfect liberty.
in which the soul lives in salvation.
Wishing to
She is thus distinct
hear, she assumes the power of hearing, and so on.
from all these states and God.
;
>ry,
>y,
Othsr means of salvationâre right judgment, six-fold merit content

ment, self-control, indifference, forbearance, faith, contemplation. Sincere
desire for salvation, right knowledge of the Deity, attention to spiritual
teaching, reflecting, experimenting and realising whatjis taught, are also
necessary.
The .4 kinds
of salvation of
mythol gy, namely, salokya residence in

God as a younger brother, sarupya :
with
living
region, samipya
becoming as God, aayujya, absorption into God, ave not proper. They
are already found in the world, as God pervades all.
Absorption is not
salvation but annihilation.
God
Salvation may not be effected in one life. So the soul incarnates, many
It is not rie;ht to believe in one life of the
times to acquire perfection.
soul.
For, the unequal distribution of happiness seen in th8 world must
be the onsequence of good or bad deeds done by the soul in her pre-existences.
If not, God will be unjust to make some
happy and others
miserable.
But God is just. So the present is the result of the past lifa.
Retributive justice is strictly maintained in God s kingdom.
Therefore a person should develop its good quality, the other two
kinds of qualities being active and passive. These qualities satwa raja
in all creatures & their operation leads to different fates.
tamos are f
>und
The duration
of salvation
is
one aeon or prantakala
nishat 111. ii. 6.) containing 311,040,000,OOU,0

the soul again begins her inarch in eternity.
human
(Mundak
TJpa-
years, after
which
Those souls who don t try for this happiness, repeatedly undergo the
death in flesh.
sufferings of birth and
CHAPTER
X.
OF
THE PROPRIETY AND IMPROPRIETY OF CONDUCT

AND
PROPER AND IMPROPER FOOD.
OOD
behaviour is the doing of righteous works, decency, humility,

the company of good people and love of acquiring right knowledge ;
and its opposite is called misbehaviour. Says Munu, Chapter II,
It should ba borne in mind that whatever is constantly believed in
and acted upon, by wise men free frum partiality and harted, and has the
consent of their conscience, is the religion which should be believed in and
acted upon.
1.
Excessive selfishness and alsolute unselfishness are not the best things
For, the knowledge of the Vedas and the performance of
duties prescribed by the Vedas are accomplished only when one has a
in the world.
will to.
2.
If a man says that he has no desire and no motive or he

may be so,
he can never be so, for all works, viz., sacrifice, veracity, yama, nt/ama*
and other virtues are the outcome of desire. 3.
For the movements of the hands, feet, eyes, volatility of the will are
by desire or motive. If there be no desire, there can be no open
ing and closing of the eyes. 4.
effected
Therefore the prospects of all the Vedas, the ordinances of Manu

the teachings of the scriptures written by the Rishis Or seers, the ex
amples of righteous persons and those works which satisfy the conscience
hat is, carry no shame, fear, ordoubt, should all be sincerely followed. 6.
t
Look here, when a person wishes to tell a lie, commit a theft, and other
So luch
vices, there surely arise in his heart fear, doubt, and shame.
works should not be done.
I
is in perfect accord with

person should embrace that religion which
all the scriptures or philosophies, Vedas, examples of the righteous, the
of the light
conscience, after a thorough consideration of it with the help
of knowledge, and testing it by the commandments ot the Reielation and
the consent of the conscience. 8.
re Tama*. Niyttmat are purity,

Mtroy, truth, honesfcy, chastity, and humility
reaiiag of script ires, aud faith in God,
,
f-
HAIR AND BEARD
279
RELIGIOUS WORKS.
upon the religion taught by the Vedas and bj

\V<las,
sfets fame in this world and the
by
highest felicity in the m-xt aft-, r his do.ith. 9.
IK*
All the works
p-nonm-.! nd omitted should be ascertained with
the help of the Skruti (Revelation) which is the Vedas, and the Stn \t\ or
Dhanna shnstras (8:;cr-d law). RKLIOIOUS Wours.
Fur,
law
thfl
tiio
uTi
in
who
acts
-onrradiot -d
th>
t<>
The iinn who disrespects th* Vedas and other sacred icri rurea
founded upon thrm, should be excommunicated by the responsible great
men, for he that slanders t he Vedas. is an atheist. 1
1
The four
characteristics which indicate religion, are the ôbedience

Vedas, the injunctions of the law, the example of
good men, and benovolent works guided by the conscience, 12.
of tho precepts of the

A
^. _
/\
-He who is not given to the avarice of worldly things and to lust or
indulgence in sensuous pleasures, alone succeeds in acquiring the know
ledge of religim. The Ved;.s are the. highest authority on religion to
t
them who desire
to learn religion,
13,
It is proper for the people that they should perform the

religious
ceremonies, such as Nitfoka and others of the children of the Brahmanas,
Kshatriyas and Vaishyas according to the srcred ritea prescribed bj the
Vedas, which sanctify them here and hereafter. 26.
-The ceremony of tonsure, the shaving or clipping of hair, should be

performed at the age of 16 in the case of a Brahmana, at 22 in that of a
65.
Kshntriya, at 24 in that of a Vaishya.
HAIR AND BKABD.
In other words, they should always shave the beard, mustaches and
scalp except, the crown lock after this ceremony. They should never be
kept afterwards. But the people in cold climates shoujd consult their
convenience as to keeping hair. In a hot country, all hair not
excluding
the crown lock, should be shaved or cut, for the hair ou the head
pro
duces much heat in the body. It also dwarfs the understanding.
Eating
is not well done from
keeping the mustaches and beard, and the refuoe of
food is alto retained in the hair on the lips and chin.
The chief duty of man is to try to subdue the senses which lead thft
mind to sensuous pleasures, just as a charioteer restrains his horses to
drive them ou a proper road.
In like inamnar, he ihould obtam control
over them to check them from
going to a vicious, and lead them on to a
virtuous course.
For, a
luxury and
man
Manu
II. 88.
surely incurs blame by allowing his senses to
irreligion.
When
he overcomes
righteousness, he obtains success wished-for,
indulge in
them and employs thtm

Ib. 93,
in
280
CBAPTEB
SATYAUTH PRAKASH.
burns the more, the more fiul, clarified butter,

In like manner, desire is nevtr satisfied by indulgence,
increased. Therefore a man should never be luxurious. Ib. 94.
It is certain that a fire
we put
rather
into
it is
it.
The man who has not subdued his senses, is called vicious: vipradushta.
Such a man of unsubdued senses meets with no success in the know
ledge of the Vedas, in renunciation, in sacrifices, in yamas or five pre
liminary virtues, and in the practice l religion. A man of the subdued
Ib. 97.
8 enses and religioui mind alone gets success in all of them.
So a man should get his five cognitive senses and five activt senses
and the will, the llth sense, in his power keep the body in health by
means of moderation in eating & drinking & the practice of Yoga or deep;
breathiug;
&
be the master of
all
tho*objects with righteousness.
Ib. 100.
That man has subjugated
his senses, who is not pleased on hearing

doei not feel sorry on hearing his slander, who feels
no ease on touching soft things, who never feels pain on falling into
trouble, wko neither feels ptasurt on seeing beautiful things, nor is sorry
when he sees ugly objects, who is neither joyous on tasting delicious food
nor sad on eating unpalatable food, who take^ neither delight in smelling
odour nor offence in scenting stench. Ib. 98.
his
own
praise,
who
He never answers a question without being asked or when asked by

an unjust and hypocritical man. Before such people, a wise nan shomld
hold his peace,
But he should discourse before sincere and desirous per
sons,
though not asked.
Ib. 110.
SOURCES OF HONOR.
First, wealth; second, relatives, faiiily or tribe
third, age
fourth,
&nd fifth, the best knowledge these five things are the
good work
source of honour but family is better than wealth, age than family, good
works than age, learning than good works i. e,, each of the things here
enumerated is better than the one preceding it. Ib. 136.
1
A man may be a hundred years old, but without learning and spirit
ual knowledge he is but a child. But he who imparts spiritual knowledge
and secular information, though young, should be revered as an eld
man for, all scriptures regard an ignorant, illiterate and worldly man as
a child, and a learned and wise man as a father. Ib. 153.
;
A man who has seen many years, whose hair is t*rued grey, who has
much mouey, er who has a large family, does not become a respectable or
a settled rule with sages & philosophers that he is an
great man but it is
154.
elder who is greater in secular & spiritual knowledge among them.
;
BIHAVIOUB.
FOREIGN TBAVEL
281
_A
Brahman becomes respectable from learning and wisdom, a Kshafrom

strength and valour, a Vault/a from wealth or money, and a
triya
ib. 155.
old age.
from
Shudra
-Qrtj hair doei nfe ontillt a man to the respect of all, but the tamed
look upon him as worthy of respect who is learned, though young. Ib. 156.
-
lie
In
who
like
11
illiterate,
is
woodea elephant
like a
manner, an ignorant man
in the world.
is
o:
human being
a leathery deer.
in name only
Ib. 157.
A man shoild become learned by mattering knowledge, be righteous,

and always teach truth tor the good of all sentient beings out of love and
without enmity. Blessed is he who uses swett and persuasive language
in his teaching so that his teaching of truth promotes virtue and drives
Ib. 159.
vice away from among the peoplt.
BEHAVIOUR,
A penom should take bth daily, keep clothes ele-an, take pure foud
and drink, lire in a citan rentiUud place for, the cleanliness of those
health of the body,
necessaries lead to the purity of bhoughta and th
which i\ their turn conduce to courage. Clennlinesa should be carried to
that point which removes all dirt, filth and stench.
;
w* vm n
aeret mS: ^^r, w:
Tht practice of veracity and other virtues

the Vedai and codes of laws.
*TT ift
^HT.
ftfrfT *ft*
m?TfW
is
Manu
the behaviour taught
Yaj.
XVI.
Ath-
108
I.
XL
15.
XV- 17.
4
Tait. Pr.7,
The
The
to
chief
by
An.
11
strvice of the father, mother, teacher and guegt is called worship.

duty of man is to do wn ir, is beneficial to the world and to cease
do what
is
injurious.
The company
of
atheists,
cheats,
ungrateful
persons, frau(lu eiU persons, deceivers, and other

wicked fe lows, should be studiously avoided. The company of truthspeakers, pious mon, and the lovers of the good oi the people should be
always sought. It constitutes good behaviour.
parsons,
liars,
selfish
TBAVKL IN FOREIGN COUNTUIKS AND VOYAGES

the character of the inhabitants of Aryavarta spoiled by go
ing to foreign countries ?
A.
This opinion is
quite false, f r character consists of internal and
external purity, veracity & ths
practice of similar virtues. So wherever
a man practises them, he Will b a
good character, and he can never be
fallen.
But if a mvi misbehaves himself evn in India, he will become
an apoitate to religion. Says the Mahabharta, Shanti Parva, Ch. 327 :
Q.
Is
FOHKIGN TRAVELS.
i
atftwct sjfflaisj
m*H
TOWTH^?T n
CHAPTER X.
SATYABTH PIUKASH
282
It is a dialogue between Vyasa and Shuka oa the nature of salvation.

Once
(a}
upon a time Vyasa with his eon & \minl Shuka sojourned in Patala,
which is now called America. Shaku aske;! his f.tther a question, if that
much was spiritul knowledge, or if it is more r.luai that. Vyasa returned
To give him another
no answer, as he h;:d already dwelt upon it.
&
to
his
son
to
ht
told
go
put the same question to
authority,
MiUiil.-puri
Janak there, who would answer it sntisfaotorily. Thereupon
Kin
Shuka started for Mirhiiapuri. He passed Through Europe, Meru,* & In jiaf
& came to China. Crossing the Himalaya, he arrived at Mithilapuri.
Shri Krishna and Arjuna went to Patala (America) by am Ash(6) Also,
watari, which is a name for a steamer, and thence brought saga Uddalaka
Dhrittrashtra was
to the sacrifice celebrated by Emperor Yudishtir-u
(c)
married to a- princess of Grandhara, now called Kandahar in Afghanistan.
a king of Iran (Persia).
(d) Madri, the wite of Pandu, was thedaugher of
Arjuna was married to Ulopi, the daughter of a king of Patala, which
ri
it
now
and
called America,
islands,
(e)
Jf
the people did not go to foreign
how could such things come
to
countries
puss?
SKA VOYAGE,
The tai on a ship going to sea mentioned in the code of M:\nu showa
voyages were made to foreign lands from Aryavarta.
When Emperor Yudishtira held hia royal feast raja auya yajna,
Bhima, Arjuna. Nakula and Sahadev went to the four quarters to invite
the kings of the world to it.
Had they thought foreign travel to be a
sin, they would never have gone On it.
Thus the people of Aryavarta of old made journey to all the foreign
countries of the world for the sake of commence, government affairs, and
pleasure trips. The present dread of the destruction of purity and re
ligion from foreign travel is due to ignorant persona misleading an.d the
spread of ignorance only. The men who do not hesitate to journey in
foreign lands & Ulands, begion t improve by mixing with many kinds of
foreign people and by observing their manners and customs, and to be
bold and brave by promoting their commerce and government. They ac
quire great wealth by their readiness to give up vicei and to adopt useful
cuitoms. Strange, the people don t consider themselre* to be polluted and
their religion destroyed by going to fallan \v jmen and prostitutes born of
wicktd peor>U^; but they regard it a pollution and contemination to have
intercourse with the great men of the world
If it is not a result of
ignorance what is it ? Of course, it is true that the body, semen, and its
other tissues of flesh-eaters and drunkards being putrid and offensive,
it is feared
rightly that the Aryas may not be degraded from contact
with them. But thtre is neither pollution nor sin to learn work and
virtues from them.
Also, there is no harm to imitate their good qualities
and to discard their evils, such as drinking and other vices. Since the
>
ignorant believe it to be a sin to touch or see them, they cannot fight

with them for, fighting necessitates seeing and touching- With good
people, io relinquish improper love, hatred, injustica, lying and other
;
*Ih country lying to the N. N. W. nf the Himft;.\yai was called Hart vargha from kari
meaning u monkey. The people of that country no\r have ruddy fact* like that of a monkey
and gren eyes. Thii couutry s now called Europe, the Harivarsha of Sanscrit. But I think
H*ri varthnii derived fiom Harl
Krishna or Hercule*, and Varsna abode, i, e the abode of
the descendant* of Krishna or Hercules sê Tod
EJ.)
t The couatrf of fchs HUUM, probably Hungary, the tou& ef the Huns,
:
FOOD
SBA-VOYAQK
283
vices; andjto caltivate absence of. enmity, love, benevolnce, geod nature
and gentility, constitutes good behaviour and good character. Also, they
should bear in mind that religion is concerned with their soul and thtir
duties.
When we do good works, travelling n distant and foreign lands
and islands cannot impute any evil to us. Evil is produced from the com
mission of sin. Of course, it iu indispensably necessary to have faith in
the religion taught by the Vedas and to leurn the refutation of false re
ligions, so that we may not be milled by any one to believe in superstition.
Can there erer be any progress in th country without ruling iu and trad
ing with foreign countries and archipelagoes ? There can be nothing but
poverty and misery when tho people *donjt go for trade beyond the bounds
of their country to places where foreigners rule and trade.
The popish
think
if
to
that
teach
travel in
thallow
them
and
periests
they
people
foreign countries, they will become wise and so will not fall into the trap
ot their pious frauds, which will r.ako off their honor and livelihood.
So
have
in
that
raised
difficulties
and
they
they may
living,
eating, drinking
not venture to go to foreign countries.
But the people should make it a
rule with them never to take flesh And wine on any account whatever.
Has it not been ascertained by all the wiie men that the custom among
kings and warriors of taking f 6d in a chowka, or a place scrubbed with
cjw-dung or mud, even at war times and cooking it with their own hands,
is
But the good conduct of the warrior
certainly a cause of their defeat?
caste in a battle is to eat bread ad drink water with one hand and to
i
engmiea with the other while still on a horse, elephant, or in a chariot

The right condact of a warrior is to conquer and the bad
conduct iu his defeat. It is this tomfoolery of these ignorant people that
they have lost independence, east , wealth, government, knowledge, and
ciurftge by being over-squeamish in eating and drinking, and are new
sitting idle with folded hands. They are anxious to get some money to buy
their fojd with and to cook and eat it.
But their anxiety is fruitless.
In sweeping thtir dining spot, called chowka, they have, as it were, swept
A ryavarta of every good thing and iuined it. It is necessary that the
place where they take food, should he washed, smoothed with cow-dung or
mud, swept, and cleared of all rubbish and debris. They ihould not keep
their kitchen dirty like the Mahom^ ans and Christians.
kill
or On foot.
Two rrNDs OF y OD PKEPABATICNS.

and nikh ri menus ?
are
takhari
Q.
A.
Sakhiri is that food preparation which is cooked in water alene,
and nikhari is one which is cooked in clarified butter and milk. Other
nwmes of foud preparations in water lire chokhi, pakki pure, baked. This
custom is also a humbug set up by the popish cheats. Since it is delicious
to eat that food & to drink that beverage in which much milk & clarified
butter are med, & Ismce & great deal of oleaginous food stuff is easily
thrown into the stcmach, these fellows have laid this kind of snare. Set
ting this foolish distinction aside, pakka is that food which is cooked over
It is also
fire or matured in time, and kacheha is one which is not so.
alwaysjright to say that cooked or ripe food should be taken, but not
uncooked or unripej for, gram and other cereals and fruits are eaten
What
uncooked.
Should the:twico born or regenerate Brahmins, Kshatriyns and
Q.
Vaishyas) eat the food cooked by themselves, or should they eat it
when cooked bj the Shudras ?
s
SATYABTH PJUKAMI
284
They should
A.
and
m->
CHAFTSBX,
by the Skudras, For, the women

bo engaged in teaching, conducting
out food cooked
of twic* born c.istes should
tne.it
ending ci n^, cul ivating land, & commercial
should
not eat, exc. pi in cne time of misfortune, out of
Tii^y
the vessels of a Shndra, or take fool prepared at his house. Herj is an
the affairs of
g<ver
ent:^r,)ris^s.
authority for
it
en
This is an aphorism of the Apast itnba. The Shudras, i, e,, ignorant

women and men should serve in the families of the Aryas to cook food
and to do other menial works.
they should keep their person and
When eo king food at the houses of the Aryas,
clothes scrupulously clean.
they bhould bandage their mouth to pr3vmit the salival particles and
outbreath from getting mixed up withfo-d. They should shave and
pare na Is erery eight days, cook food af er bathing, and eat after the
Aryas have taken their food.
Q When the eating of oil-cooked food touched by the Shudra is
condemned, how can it be eaten wheh cooked by him ?
A. This belief is pnrely imaginary ;ind talse for, they have, as it
were, eaten food prepared by all the worid and which is, refuse, who eat
the molasses, sugar, clarified butter, milk preparations, flour, vegetables,
fruits and roots.
Thus, for instance, the Shudras, shoe-makers, sweepers,
Mahomedans, Christians, and similar other peoples, mow sugar-canes in
the field, clean them, and squeeze them in a press to extract juice.
The
work in this process with hands unwashed afêr going to stool and r making
water. They carry these sugarcanes, and put them in a press. They
often suck half a sugar-cane and throw the other half into the preas,
When heating the juice, they cook their bread in it. In making sugar,
they rub it with old shoes, whose soles are soiled with filth, urine,
dung and dirt. These people adulterate milk with water of theii^ unclean pots also used for clarified butter at their houses. After grind
ing corn, they gather flour with unclean hands. The drops of their
sweat fall into the flour. Similar other unclean things happen in
It is also the case with fruits, roots, and tubers.
these preparations.
Wnen such things are eaten, they have, as it were, eaten food at the hands
of all other people.
Q. There is ne objection to eat fruits, tubers, juice aud others
prepared out of Sight.
A. Well, will you eat the food prepared by sweepers or the
Mahomodans in a different place from ) ourg ? If you say, no, then the
food prepared out of sight also becomes objectionable to be taken.
There is no doubt that you Aryas are likely to be afterwards in
fluenced with the vice of kreophagy, drinking, & other evil habits
from your eating at the hands of the Mahomedans, Christians and
other flesh-eaters and drinkers. But there appears to be no harm in
sharing food with one another among all the Aryas. It is very difficult to
make any progress without the unity of religion, fellowship in weal and
woe or partnership in profit and loss, and mutual sympathy in joy and
But the partaking of food at the same table with all people can
sorrow.
matters. Unless the evil customs be given up and good ones
mend
not alone
be adopted instead, there cm be no real progress, but rather positive evils
The cause of foreign governments in Aryavarta is internal
will resnlt.
disunion, difference in religion, the disuse of the institution of chastity
But<
Two
USEFULNESS o? Cow.
KINDS or FOOD
285
or Brahmacharya, the absence of the acquisition and impartation of know

ledge, early marrrii^; without the parties approval, luxury, lying and other
When
vices, the ignorance of the Yedas and other vicious practices.
brothers fight with rarh other, a i omgn third party sets itself up for an
arbitrator, Have you forgotten the events of the Mahabharata (great war)
which took placw 5,000 yoars ago? See, all tho men that joined in that
tfivat war, look their food and drink in chariots at the time of battlesDisunion & niutuil dissensions entirely destroyed the Kauravas, Pandavas
mid Vadavas.
What is done is done, but pity ib is that the same disease still afflicts
us to our great mistortune.
It is not known when this dreadful devil
will leave us for good and all.
Will it deprive the Arvas of all comforts
and sink them into the ocean af misery to die like dogs ? The Aryas still
add to their trouble by following the wicked path of the rneam. -wicked
Duryodhana, thu murdeivr of his own relatives and mniner of his own
Lord have mercy upon us, tjiat this dire disease be annihilated
country.
2 KINDS OF FOOD.
among us tliH Ary is
!
Prescribed and forbidden food is of two kinds, namely, 1

one sanc
tioned by the law or Dnr..nu Shnstiv, ^2) that which is allowed by medic*
books.
Thus, for instance, tho law s; ys
{
^WWfa fe^TffTfn^&aiJHîfa îl Manu, V. 5The twice born (Brahmins, K^hntnyns, and Vaishyas) should not eat
the vegetables, fruits, roots n-id oilier food stuffs produced from the manure
of filth, urine and other diry -.b ngs.
^
ii
M tiiu,
It-
fa^fage^flîftficrf
i<7-
Those things should never be used which mar the
intellect,
such as
.yes- -gran; a, pium & other drugs.

They should not eat d-c.u.iOM-d food, spoiled, stinking or in any way
loathsome or not well prepared
T
should not take food at the hands
of barbarians, eating flesn and drinki"^ wine, and whose body is stocked
with the noxious particles of win*- wild flesh.
many kinds
of intoxicants,
hemp
!e
<
<--y
USEFULNESS
THE CoW.
They should neither kill nor How others to kill useful animals. For
instance, one cow gives miik, clarified nutter and calv-s, both m. les and
females, to such an extent as ii-u singh* generation sustains 475,600 per
sons with miilk and food,
lo *xp am. bom cows iîvo 20 Vrs or 40 ibs of
milk and others but 2 sers or 4 los ^-ver\
Then the .tveraê s-ippiy of
milk per cow will be 11 sers per diem. Also, s>me cows give milk for 18
months and others but 6. Then the average time of milk supply f.er cow
will be i2 months.
Now, one cow gives so much milk during her life-time
as to satisfy 24,960 persons at one time.
*he brings forth 6 bulls and 6
If two of them die, they leave 10 behind.
heifers.
So the whole-life milk
supply of 5 heifers will satisfy 124,800 persons at one time. The remain
ing 5 bulls can produce at least 5,00^) maunds of grain, which will feed
25,000 persons at one time, if a person eats J ser or 1 J Ib a day at
average. Now, both milk and grain together, produced by a cow and a
bull during their life, will fe d 374,800 persons atone time.
Therefore
one cow in one generation will support 475,b 00 persons at one time.
If these generatioMS be multiplied, innumerable people will be fed by
this useful animal. Besides tilling lands, bulls do a great deal of service to
human beings by driving carts mid chariots and by carrying, burden. The
cow is very useful as a milch animal. Also, the buffalo is as useful as the
d<iy.
CHAMM X
SATYARTH PBAKASH
286
ballock.
Moreover, the milk of cows and its carified butter conduce more
It is on this
to the health of the "brain than the Milk of the buffalo.
to be the moat useful animal to
account that the Aryas consider the ^
mankind. Other learned people will also be of this opinion.
The milk of a go it during its life-time can feed so many as 25,920
persons at a time. In like manner, the elephant, the horse, the camel, the
Those
sheep, the ass and the like animals are vory serviceable to man,
who kill these animals, may be regarded as the murderers of all. See,
when the Aryas ruled over the land, these beneficent animals were not
Then the people of Aryavarta arid other countries of the
slaughtered.
world lived very happily; for, the abundance of milk, clarified buttter,
bulls and other cattle produced plenty of corn, milk and other food stuffs
Bufc ever since the carnivorous and
intemperate
for the cojnfort of all,
who
slaughter the cow & other animals established their rule in
foreigners
the country, the misery of the people has been steadily on the increase; for,
>w
*WZ *J% *3
V\*i
^T^CI^H
Chauakya X.
13.
There can be no flowers and fruits of a tree when its root is cut, off.
If nobody kill animals,
beasts of prey will be
Q.
tigers and
so numerous as to destroy and devour all the cows and other domestic
animals and make your benevolent exertions fruitless.
It is the duty of rulers to punish injurious animals and men
A.
nay, to kill them, if needed.
Q. Then should their flesh be thrown away when killed?
It may be either thrown away or given to carnivorous animal
A.
It rn^y rath-r be ournt.
If a flesh-eater eats it, it does no harm
to eat.
to the world at large; but the nature of that man will become cruel, and
it is possible he will turn a murderer in course of time.
RIGHTEOUS FOOD.
It is improper to eat or usa what is goc by harm, wrong, theft, un
But it is proper to eat
gratefulness, fraud, deception, and other vices.
and enjoy what is obtained without doing harm to any beinir, and with
righteousness. Also, rice, wheat and other cereals, fruits, roots, tubers,
nuts, milk, butter, suâr and other wholesome articles of food, which prom ote health, remove disease, and improve the brain, strength, valor, and
->ther
age, should be taken in regalated quantity at proper time alter scientifical

and cooking them as the case may be. All the articles of
food which do not agree with one s nature and are sickening in any way,
should be avoided. But those foods which agree with one s temper,
should be taken; tltey are their appointed food.
ly preparing
EATING TOG^THEK.
Q.
A.
Is there
any harm
harm
in eating together out of the
same dish
doing so; for, the nature and temper of one

person do not agree with those of another. Thus, a healthy man eating
with a leper or uuy ptrson suffering from a contagious disease, becomes
It is harmful to eat together with all
infected, and his blood is spoiled.
is no good in it.
&
there
Henc, sajs Manu, 11 56,
penens.
Yes, there
is
in
The refuse of food should not be given to others, nor should a person
Persons should not eat too much.
eat with another out of a common dish.
nor should they go about without washing and cleaning their
mouth after taking dinner,
hands and
87
INTER-DININO
CHOWKA
What
Q.
is
tho inclining of the precept:
A It in3. ins that after tho toucher hud taktn his food, a person
should eat the food which was tut aside and untouched, that is to say, the
teacher sh mid be fed tirst and then the pupil should take his food.
eat
o.
[f ftfc jûse of -foci whatever sh6uld be eaten, none should
the refuse of the food of bees, drink milk which is the
i
which
honey
refuse of the food of a calf, and oat his own food after the first morsal as
the remaining food becomes tho refuse of his fcod.
\,
Honey in refuse only in n;mi", it is to be eaten as it is tho extract
The calf drinks the milk which comes outside but not
harbs.
of many
what is imidu. So it is not refuse. But the udders of a cow should be
washed cl MH with pure wat^r before she is milked in a clean pail., The
Look here, in is quite
refuse of one s own food is not injurious to health.
No
natural that one foels disgusted to eat the refuse of another s food.
feels disgust in cleaning one s own mouth, nose, ear, ,eyes,
genera
person
But he abhors
tive and excretory organs of their dirt, filth, and urine.
touch the exertions of others, llonce, it is plain that this behaviour of

the people is not opposed to the order of nature, and no people should
to
eat the refuse of the food of others.

^ of food ?
Well, should not the husband and wife eat each other s refuse.
Q.
A. No for, the temperaments* of rheir bodies are also different from
;
INTKR-DININO.
each othes.
me what harm
in eating the food

prepared by any
the
tli3 Brahmin down to the low
of
bodies
For,
caste
The blood of a Brahmin s body
are made up of the bones, fl -csu and skin.
Under these circumstances what harm
is exactly like that of a low caste.
hands
of all mankind ?
the
at
food
in
is tkere
taking
it ;
A/ There is harm
for, the Fperm and ova produced in the
not so pure and free from im
and w nan
bodies of a low caste
other kinds i-f frnnt as those of a J>rahmip and his wife s
or
stench
purity,
bodies, which are nourished with the pure articles of food.
For, the body
of a lew caste is full of the ;.toiim aid stench and other noxious matter.
But it is not s with the Brahmins and other hieh cas es. Therefore it
is proper to eat food at the ha:uli of tho Brahmins and other high castes,
and not to take food at the hands of low castes, such as sweepers, shoe
and bastards (c! addals offspring of
brahmin woman
makers,
and a Shudra or serf.). Well, if you be asked, Would you behave
mother-in-law, daughter, or daughter-in-law,
yourself towards your
as if she were your wife, seeing that her body is made of the ekin
Q.
Tell
tlitere is
person whatever.
>n
;u"
>
i\
and other materiali like those- of your wife ? you will feel shame and
hold your tongue. Since decomposed, stinking things cnn
eaten just
as delicious food with the hands and mouth, will you eat the excreta
Can anybody be so degraded ?
also ?
As you clean or plaster a spot to eat on with cow-dung, why don t
Q.
excreta? Why does not the
clean
it with your own
you
eating spot
^dinner room) become impure by the introduction of cow-dung?
A. The cow-dung does not so stink as human filth. The ordure of a
cow does not go off soon from its viscidity ? It does not stun cloth nor
The place
gets discoloured. The dry cow-dung does not soil like earth.
which is plastered with earth and cow-dung, looks very beautiful. Also,
ilies, ants, and many other worms and insects frequent the "kitchen from
the refuse of food are thrown down at
its dirtiness, as butter, sujfar
b.>
;ai<l
SATYARTH PBAKASH.
288
CHAPTER
the time of taking food, and when food ia prepared.

If the plase is not
like a privy house.
daily cleaned and swept, it will som lo
Therefore
the kitchen and dining place should bs daily scrubbed with cow dun
g
and earth and swept quite clean. If
place ia paved with stone or built
with lime composition, it may be WH.L ed
with water
This
>k
\>id
ole>in
only.
precaution will remove all objections. It should not be like the kitchen
of the Mahomedans, wherein an scattered charcoal, ashes, ful, broken
earthen pots, unclean plates, bones, limbs, conf sedly in all directions,
art hovering in swarms.
The place looks so bad and filthy that
It looks like
possible a gentleman may vomit who goes there to sit.
a place of filth. If you take any objection to the scrubbing of a
dining
spot with cow-dung, we ask you whether or not the burning of dung cakei
in the hearth, lighting a pipe with the cinders of
cjw-dung cakes, and
the plastering of house-walls with cow-dung, and other uses ot it, art
objectionable and make the places of the Mahomedans impure. There is
not the least doubt at all that it is not objectionable.
of it?
and
flies
it is
Q.
What
is
better,
either to cat food on the dining spot or outside
A.
Food should be taken where the place is clean, pleasant and
beautiful.
But on occasions of emergency and war, it may be taken on
horseback, in carriages, standing or squatting on the ground at the case
may
^ others?
be.
Should we eat food prepared with our own hands, and not by
There is no harm at ail to eat together with all the Aryrs, if food
is prepared with scrupulous cleanliness.
For, if men and women of the
Brahamin, Kshatriya and Vaishya tribes be engaged in the botheration
of cooking, cleaning the dining spot, and scouring utensils
they will
not be able to improve their knowledge and other higher virtues. Ret
member the kings, sages and philosophers of the world who attended the
royal feast (sacrifice) of Emperor Yudhishter, .took food from the same
kitchen.
But when divtra religions such as those of the Christians and
Mnhomedans spread in ttie country, the people were split with disunion.
These for. igners took to diinking wine and eating beef and other kinds
of flesh, which raised rnountait ous difficulties in the custom of taking food
and drink. See, the kings of the Aryavarta contracted matrimonial al
liances with the kings of Cabul, Candahar, Persia, America, Europe and
other countries and married Garidhari, Madri, Ulopi, and other princesses
of those countries
Shukuni and other foreigners partook food with thj
Kouravas and Pandavas. Thern was no hostility among them. For, in
those days there WHS but one religion of the Vedas in the whole world.
All the people believed in it and regarded one another like their second
self.
They had deep sympathy with one another in their joy and sorrow,
in prosperity and adversity.
It is on this account that peace reigned on
But now
eîse and comfort.
the face of the earth, and the people rnj
there is much misery *nd animosity on account of the increase of the
followers of conflicting faiths.
It is the imperative duty of wiae persons
to remove this misery.
May the Great God sow the seed of true religion
in the heart of all people so that the false faiths be soon annihilated for
It is a serious matter worth careful consideration.
Setting
good and all
aside inimical feelings, they should by devoted to the promotion of peace
and happiness of all.
Q.
A.
>yed
So much, for behaviour and misde neanor,

bidden,
for
foods allowed and for
SUMMARY
END OF PART
I.
289
This 10th chapter finishes the first half of this book. The reaso 11
why the chapters of this half of the book contain no particular refuta
tion of false religions, ii that until the present people are improved
in judging of and distinguishing between right and wrong, they cannot
understand the purport ot general and particular refutation of false
taiths.
Therefore this first alf of the book expounds the doctrines of
true religion. The latter half which consists of four chapters, will ipeThe
cially deal with the support of true and refutation of false faiths.
first of these four chapters gives the account and refutation of Indian
of Jainiim, the third of Christianity, and the fourth
religions, the second
At the end, the fourteenth chapter will briefly doof Mahomedanism,
scribe our own faith. Those who wish to know a detailed refutation, should
read these chapters attentively. But a general exposition and refutation
of various religions are also given briefly in the preceding ten chapters.
He who reads these fourteen chapters without partiality and with the eyes
of justice and equity, will be inspired with truth and blessed with
happiness. But he who reads and hears this book with bigotry, prejudice
and jealousy, will find it hard to comprehend the object of this book.
Hence, he who doei not bestow his belt consideration upon this book, will
miss the mark aimed at by the author and fall into the ditch of error. It
is the
supreme duty of wise persons to distinguish truth from falsehood &
then to accept the truth and to reject the falsehood and thereby attain
the highest good. It is they alone who are in a position to appreciate virtu*
& to become learned, & acquiring the truth of religion, the ease of wealth,
the aatiif action of desire, and* the happiness of salvation, pass their life
in joy and perennial cheerfulness on earth.
SUMMAMT.
Good behaviour is marked by righteousness, decency, humility, good
company and right knowledge, and misbehaviour is its opposite. It is ac
companied by a religion of impartiality, love, conscientiousness and prac
The keeping of hair n the head and chin is optional. The
tice of sages.
controlmeat of the senses is necessary. Indulgence in them leads to vice.
in eating and working, practice of concentration, honest deal
to be given up. Decency, politeness, respect to age & learn
are
never
ing
ing should always be shown. Wealth, family, age, beneficence, and know
ledge command respect increasing in the descending order here stated.
Foreign travel and sea voyage were in vogue in old tijne. The Mahabharat, Shanti Varva, Ch. 327, relates of Shuka deva having travelled to
Europe, Tartary, and China ; of Lord Krishna to America (Fatal) by a
Moderation
steamer (Ashwatari). Kings of Aryavata were married in foreign countries.

Dhritarashtra s queen Gandhari was a princess of Candahar.
All the Aryas should eat at the same table. The preparation of food
is the dnty of the Shudras (Apastumba). Flesh-eating
and strong drink
should always be avoided. Food should be taken ia a clean restaurant,
and the foolish rules of what is called the chowka should be repudiated.
Warriors can take food on horse-back.
Flesh-eating makes man s nature cruel and destroys useful animals.
For instance, a cow giving 22 Ibs of milk a day for 12 months, vrill feed
24,860 persons at one time. Its 5 heifers and 5 balls will produce milk
and corn sufficient for 374,8lO men. Thus one cow in one generation feeds
47i.OOO persons at one time. Goats, sheep, and horses also largely benefit
Hence tkese animals should not be slaughtered for food at all,
END
OF
PAKT
1.
CHAPTER
P KE E A C
XI.
E.
known to all that there was no other religion 5,000 yours ago
the world over than the Vedic religion, for it is consistent with the
dictum of knowledge and truth seated in man s heart. Its extinction was
due to the evil consequences of the Great War* and led to the spread of
ignorance over all the world, whith in its turn obscured the human in
tellect with the cobwebs of doubt and disbelief.
This mental obscurity
gave birth to many religions according to the whims and caprices of their
authors.
But all these religions can be classed into four principal reli
gions, which are the bases of all other religions, viz., Purani, Jaini, Kirani,
and Koranif. They came into existence one after the other in the same
Their varieties number about 1,000.
chronological; order as given here.
ia
IT
well
all
The object
and others
of this book is to afford facility to their advocates, followers

in judging of the truth.
It is hoped that whatever is said in
favor of the true religion Or against the false, will be worth knowing by
I think it to be proper to l.iy before the public what I have come to
all.
know of them according to my knowledge and capacity after examining

the authentic eacred books of these religions, so that they may judge it
by themselves, for it is not easy to regair a lost truth. The impartial
readers of this treatise will soon come to know which religion is true and
which false
Then it will be easy for them to accept the true and reject
the false religion according to the capacity of their understanding. The
llth chapter of the Satyartha Prakasha will briefly treat of the beauties
and defects of the Indian religions, based as they are upon the Puranas
and their subsidiary works. The readers should not take it amiss or mis
understand me, if they are not charitable enough to consider this attempt
of mine to be a positive service done to their fallen cause, for it is never
my object to injure or oppose the interests of anybody but, on the con
trary, the purpose of my life is to put them on the path to the discern
ment of truth. In like manner, it is incumbent on all men to act on truth
1
The object of the human life is only to know and preach

justice.^
the truth, but never to indulge in wrangling controversies. All learned
men know how many evils arise from such disputes. There will be no good
will and peace brought to all until the quarrels arising from conflicting
and mutually inconsistent religions are put down everywhere in the
human community. It is not impracticable for the people, and specially
the learned, to give up hatred and enmity, and to seek after the truth,
and when found, to accept it and reject the falsehood. It is sad to
observe that it has become a truism that the dissensions of the learned
have drawn all other people to their broils. If they give up their selfish
ness and take to the good of all, we shall soon see one religion established
throughout. The scheme to achieve this end is given at the end of this
book. May the Lord Almighty, the Inner Self of all, inspire the hearts
of all the people with aspiration for one universal religion
word is
the
wise.
for
WATI.
SARAS
DAYANAND
enough
and
Fought for the sovereignty of Hastinapur 5,000 years ago. fPurani means
tlie faith of Jains, Kirani
Jaini
Christianity, and Korani Mahon.edanism.
jSin,
Hindu
REFUTATION
&
ADVOGATION
or
INDIAN RELIGIONS.
SHALL
support or refute the religions of the Aryans, that is to say,

the people of India, the ancient Aryavarta, according as they teach
truth or falsehood. This country, called Aryavarta in old time, is s^ ex
cellent that it has no equal on the earth. It is therefore called the Golden
Chersonese in ancient histories, as its land produces gold and other pre
cious things.
It is on account of its great fertility that the Aryas settled
down in it ever since the world began. I have already said in the account
of creation that the word Arya means noole.
The non-aryane are called
Dasyus. All the countries of the world talk of this country in high terras
of encomium.
They think that the stories of the philosopher s stone are
untrue, yet the land of the Aryas is the real philosopher s stone, whoso
touch instantly turns the base metal of foreigners poverty into gold, that
is
become rich.
The Aryas were the lords paramount over the whole world from tho
to say, they
dawn
and the rulers of other lands ac

their
for
the
suzerainty,
knowledged
supremacy of India was never dis
puted till the time of the Kurus and Pandus.
Manu, whose code is the oldest written law, says, n. 20,
of civilisation to 5,000 year^j ago,
5
W^*im|[?H3r 3firSJ!^?l$f U
The people of the world,
>
^ ^
^ftî
f2I%<^
^fasEfi $J3JT[*T3T!
the Brahmanas, Kshatriyas, Vaishyaa and

and
Shudras, Dasyus
Malekshas, learn their professions, manners, and
customs and study sciences and arts with the Brahmins or learned men
of this country.
Thus the authority of Aryavarta was supreme over all
the kingdoms of the earth upto Emperor Yudhister s celebration of uni
versal rejoicings (rajsuya yajna) and the Mahabharata (Groat War, 5000
years ago.) For, we read in tho Mahabharat that King Bhngdatta of
China, King B.ibruwahana of America, King Vidalaksha with cat-like eyes
of Europe, the King of Greece,
Persia and the like kings
King
came to join in the Great War & Emperor Yudhister s feast ot paramountWhen the house of Raghu WHS paramount, King Ravan paid homige
cy.
to it.
When hostilities broke out between them, Emperor Rnma Chandra
gave him a crushing defeat in a memorable battle in which he fell, and
placed his brother Bibhishmia on the throne of Lanka (Ceylon). Thus tho
Aryas held the universal sovereignty from Manu down to Yudhister.
Then they fll out amongst themselves to their utter ruin, for tho
rule of the proud,
unjust, ignorant does not last long in this world of God.
it appears to be a law of nature that
indolence, want of courage, envy,
hatred, luxury, and pride spring up on tho excessive increase of wealth,
<>f
Shaly>
far above the natural

requirements of the people. These evils destroy
knowledge, education, and give birth to debauchery and s^nsuousness in
other words, flesh- eating, drinking, early marriage, selfishness and licen
tiousness prevail largely among the piMplt*.
a people s military
"\Vlu-n
and
so
increased
that
none
can
ure
\viihstand them,
power
standing army
;
SATYABTH PBAKABH.
292
CHAPTER
they become proud and unjust. They then quarrel among themselve
or some one else rises up and is enabled by circumstances to overti.r
them. As for example, the Mogal empire was almost subverted by Shiva
Gobind Singh. See, what the Maitry, Upanishat sayi I, IV,
There were many emperors of the whole world, as Sudumna, Bhi
dumna, Indradumna,Kuvalayashwa, Youvanashwa, Badhryashwa,
Ablr?;
Shashbindu, Harishchandra, Ambrarisha, Nanakta, Suryati, Yayut

Akshasena, Maruta, & Bharata, whose names are written ia 01
histories, and Manu and others are mentioned in the Code of Manu rn
Mahabharata. It is only the interested and ignorant persons who cji
eider th*se emperors to be fabulous.
These universal sovereigns were bl,
Aiyans from the beginning of the world to the Great War. But now
misfortune of their descendants has deprived them of all power and gr
eminent and laid them prostrate at the feet of foreigners to b3 tramp k
down to dust and destruction,
pati,
>AnaraDya,
jl-.
true what ia written in Sanskrit books about the J rl

there guns and muskets in the ancient time ?
Answer. Yes; it is. There were these fire-arms, for they are the ( u
come of physical science.
Q.~ Were they made and used by the influence of gods incantatic n
A* No ; it was rules and methods, called the mantras ia Sanso -i
according to which the different missiles and weapons weremanufactu e*
These mantras are a number of words, which cannot produce any mate -i
Jf a man asserts that a mantm or charm
object.
produces fire, he she a
be told that it will burn the tongue and throat of the man who pronoui c
or mutters that mantra. He goes to kill his enemy, so to speak, but
is himself
The truth is, that the mantra is the secret a
destroyed.
rajmantri, which means the person who holds the secrets of a state.
a mantra is the knowledge of certain objects of the world, the applica i(
of which afterwards produces various kinds of things, industries aud i n
-5, for instance, if an iron arrow or ball be charged with such substai c i
ft s ara
ignited with fire, with the spread of their smoke, or with tl i
Contact of the solar rays or the air, it will be called a fiery wea x
ii
If a person wants to ward it off, he should oppose it
(agneyastra).
a varunastra, a weapon worked with water. When the enemy want. q
Question.
of fire-arms ?
Is
it
Were
S
)
destroy an
army by throwing
fiery
weapons upon
it,
its
commandei
-i
chief should ward them off by means of the weapons of water, which a
made of such materials that their smoke is turned into a cloud with tj
contact of the air and begins to rain down and quench the fire.
the case with the nagaphans, which when sent agains f

enemy, paralyses all his limbs. There was another, called the mohant tt
or stupefying weapon, which was charged with intoxicants, whose sn D!I
narcotised or hypnotised the enemy s army. In fine, all other wea] 0:1
wer of a piece. In those days the people destroyed the enemy s a n
The same
is
also by means of electricity, produced from a wire, a piece of lead,

Such weapons were also called the agneyastra
similar substance.
pashupatastra.
Tope (a gun)
and bandook
(a
misket) are foreign
>r
ir.
w n
CRADLE of civuiiATiON,
JIBLB IN INDIA
do not belong to Sanscrit or any Indian tongue. But what the

oreigners call the gun, Sanscrit and Hindi call shataghni, and what is
ailed the musket, is called bhushundi in Sanscrit and the Indian vernacuThose who are unacquainted with Sanscrit, write and talk nonsense
ar.
nd what is irrelevant in their utter confusion of thought. The learned
annot look upon their writings as authentic. It was from Aryavarta
India) that knowledge, science and art travelled to other lands of the
They wtnt first to Egypt, thence to Greece, thence to Rome, and

hence all over Europe, thence
America, and so forth. Even upto thii
une no country has so much knowledge of
anscrit as Aryavarta (India).
^nd it is a mere talk with no legs to stand on when it is said that Sanscrit
irgely prevails in Germany, and that nobody in the whole wide world
novrs as much Sanscrit as Prof. Max Muller; for, there is a proverb* in
lanscrit that a castor-oil plant or a bush is considered to be a great tree
ii the
country where thtre is no shrub to be seen. Accordingly Sanscrit
ting not much found among tho Europeans, the little knowledge of
ianscrit of the Germans and Prof. Max Multer is made a mountain of a
Their knowledge is very little in comparison with
uole-hill in Europe.
I learnt from a letter of the Principal of a Gtrman Collage
iryavarta.
hat there were but a very few people to understand a Sanscrit letter.
I
hink from what I have seen Prof. Max Muller s Sanscrit literature manuU and his commentary on some portion of Ihe Vedas that what he has
written, he has obtained from his studying the translations of Sanscrit
looks written l\y Indians.
For instance, he translates the word bradhnam
*
horse in the Vedio verse,
forld.
t<j
>y
Sayanacharya s translation, whicb renders it by sun, is for etfc

han Prof. Max Muller s rendering. But the word properly
can
he Great Self, ride my Introduction to the Commentary on the Vedaa
yhich gives the complete meaning of the above verse.
But thii is enough
o show how much Sanscrit knowledge Germany and Prof. Max Muller
eally possess.
INDIA, THE CRADLE OF CIVILISATION.
It is a fact, that all the sciences and arts and religions, that are now
ound in the whole world, took their original start from Aryavarta. Dr.
roldstucker, a Frenchnun, writes in his "Bible in India" that Aryaarta is the fountain-head of all knowledge & morals; and all sciences and
rts and religions have
spread out from this very land. He prays to God;
)
Lord, may my country make as much progress as wa* made by the
ncient Aryavarta
Also, Darashikoh was of the sama opinion, namely,
>anscrit was
unsurpassed in system atising and perfecting knowledge by
ny other language on the earth. He expresses his opinion in his translaion of the Upanishats, that
though he studied Arabic and many other
bufc
:ongues, yet he did not get his doubts removed and he got no solace,
jfhenhe studied Sanscrit ani got himself acquainted with Sanscrit
knowing people, all his doubts were removed and he became very happy
see the zodiac representation in the temple of Mann f at Benare
^rhich is not kept, even in proper repairs and preserved from the
rarage
time.
Still how excellent it is, and how
clearly it shows the progrea
ISven
"Also,
:>f
f Maharaja Mann wh ^ built the temple at Benares, was the king of Jeyporo a 0.4
conamander-in.Chief of Ak-jar, The temle therefore belons to Jeoro*
294
SATTARTH PRAKASH
CHAPTS* XE-
made
in ancient time by the country in astronomy and the method of

studying the stars. It will be very beneficial to the scientific world, if
the Jeypore State keeps it in repairs and protects it from injury. So
this splendid country, the jewel ot the world, got such a rude shock from
the
War, that it has not recovered from it till now, exemplify.
ing to the world that ruin is undoubtedly complete when brothers figh
t
each other and come to blows. Chanakya says, XVI. 17,
<*revt
That a man loses his sense qn the approach of hi^ ruin, & begins to do
what is unreasonable. He totally misunderstands a right advice given
him and believes to be right what is really injurious to his interests.
When very learned men, kings, emperors, sages and philosophers
were killed on the battle-field of Kuiu Kehetra, or otherwise died during
the Great War, knowledge declined and decayed in Aryavarta and with it
disappeared the religion of the Vedas. The people were possessed with
The strong seized upon different provinces of
jealousy, hatred and pride.
the country and proclaimed themselves to be the kings. So the country
There was none to look after the government of other
fell to pieces.
When the Brahmanas grew ignorant, there could be no talk
countries.
The ancient
of the Itarning of the Kshatriyas, Vaishyas and Shudras.
custom of studying and teaching the Vedas and other scriptures with
meanings died away. The Brahtaanas studied only so much without
meaning as sufficed them for their livelihood, & even that tfrey did not
teach to the Kshatriyas & others; for, Wnen the people became ignorant &
instituted priestcraft
fraud, deception and irreligion took their rool
among them and thrived mightily. On the accession to power of tht
trong, the Brahmins thought that they should make a shift for theii
livelihood, so they all agreed to preach to the Kshatriyas and others that
they (Brahmins) were their priests, without their service they would gel
no heaven or salvation but, on the contrary, they would fall into a dread
ful hell should they not s^rve them,
They perverted the meanings o:
written in the Vedas and the books made by sages and philcso
what
pheri, which called the learned, worshipful and pious men to be the
Brahatanas, & arrogantly applied the sense to themselves, although ignor
ant, luxurious, fraudulent, deceitful & irreligious. We wonder how thosi
ignorant people could support the qualifications of the highly learnec
But the Kshatriyas, their disciples .and others, who had beconn
men
quite ignorant of Sanicrit, believed in every thing they told theia, how
aoeror absurd it was. Then these nominal Brahmins began to feel thei
ground, and snared a ! others in their net of implicit obedience and go
them under their complete control. They then taught (see Pandava Gita),
;
WM
That whatever they said, was like what fell from the mouth of Geil
When the Kshatriyas and others who were intellectually blind
himself.
or destitute of knowledge, bmt who were enormously rich and wealthy
became their disciples, this laiy lot of nominal Brahmins began to ipor
They gave out that all the best things whateve

world were intended for them. In other words, they baled
system of castes, which was originally founded upon merit, character,
They received alms given 01
qualifications, upon the accident of birth.
th death of parsons. They did whatever came into their head* Tht]
in the lap of luxury.
in the
th<
am<
EUROPEAN Pons
295
INDIAN POPES
4
they were gods

and none could got entry into heaven without paying them
on earth
their
;.sk-d to wh:.t roirion they would go a
homage. They should
actions shwt ii thorn to be fit for a horrible holl, or they might be turned
When thug interrogated, they
into vermin, moths, and tho like insects.
Wo shall cuirsw you nn-1 you will be destroyed, for
aro enr;gL d and s;iy
No
it is written in scriptures that ho who hates the Brahmins, is rumed.
is true that the person is ruined who hates the men well-versed
doubt,
in the Vedas mid tho nature of God, and who are virtuous and philan-
went
so
far in
their
aggrandisement as
to assert that
!><
it,
But it is not proper to call them Brahmins or to serve them

INDIAN POP A.
are not roally so.
are
we
Who
then
?
Q.
A.
You are popes.
Q What is a pope
A.
Pope means an elder or father in the language of the Romans ;
but now the word means the person who cheats others to serve his own
thropliic.
who
purpose.
We
Brahmins and holy men, for our father and -mother were
both Brahmins and wo are disciples of a holy man.
are
It is true no doubt; but listen to me, none can be a Brahmin

A.
on the gfound of hia parents being Brahmins and of his being a disciple
A man is called a Brahmin from his personal merit,
of a holy man.
and
benevolence. But the nominal Brahmins act just
deeds
character,
like the poijes of Rome, who said, as it were, to their disciples to the
EIBOPKAN POPES.
following effect
If you confess your sius before us, wo shall pardon you.
None can
go to heaven without serving and obeying us. If you want to go to
heaven, you will get property there worth as much as you deposit with
us in the shape of money.
Acc6rdingly when some person, rich in gold and blind of the eye of
reason, brought to a pope as much money as he desired out of his wish
His Holiness would stand before the images of Jesus
to go to heaven,
and Mary and write- a draft to the effect
Lord Jesus Christ, the bearer has placed Rs. 100,000 to Thy
When he comes to heaven, Thou shalt be pleased to
credit with us.
provide him in Thy father s heavenly kingdom with mansions, gardens,
and appurtenances worth Rs 25,000
with carriages, horaes, servants
and butlers to tho extent of Rs 25,000; with food, drink*, elothings,
beddings to the value of Rs. 25,000 and give him Rs. 25,000 in cash
:
and relatives.
The pope then signed the draft and made
to entertain his brethren, frier-ds
it
over to the supplicant
heaven with the following words

When you die, tell your family members to place this draft under
your pillow in the grave. The angels will come to take you there, and
help you to get all the things mentioned in the draft in the heaven.
It shows that a pope has got tho license of heaven.
Papacy lasted
in Europe so long as it was sunk in ignorance.
But the rise of science has
checked the trickery of popery, although it is not yet
thoroughly
destroyed. What has happened in Europe, exists also in India, The
Indian popes have spread their snares in a hundred thousand forms.
They
do not allow a king and his subjects to acquire knowledge, and
good
persons to associate for improvement. Day and night they are en
gaged in misleading persons and do nothing else, Pat tfcey
of
296
SATYARTH PEAKASH.
CHAPTIR XI
bear in mind that those persons alone are called popes who commit frauds
and other eril deeds. Among them those men who are piout, benev
and holy men. It is only
olent, and learned, are true Brahmins
the deceitful and selfish parions cheating others to get money or
gain
men only are called Brahmins
advantage that are called popeg; and g
and holy men. Had there been no such good Brahmins and holy men at
escaped from the traps of the Jainees, Mahomedans and Christians,
who would teach tha Vedas and other authentic books with their proper
accent and meaning; encourage the Aryas (now Hindus) to lore the study
of the Vadas and philosophies, and keep them within the pale of the true
Aryan fraternity? It was only the true & pious Brahmins who have dona it.
>od
To avoid the snares

faitha
it
of
popery and the fascination of Jainism, and other
like extracting nectar out ot poison.
When
the laymen became ignorant and the clergy who knew a

ritual became proud, all the people unanimously told their
king
that the Brahmins and friars were unpunishable, for it wars written :
litte
A Brahmin should not be killed. A friar should not be killed.

These precepts were originally intended for true Brahmins and friars,
but they were misapplied to the popes. They also wrote false books
and represented sages and philosophers -aa speaking there, & in their name
they practised frauds. They got themselves out of the power of rthe law
under the cloak of those holy men and learned divines. They then in
dulged freely in whatever they liked, & framed such laws as, for instance,
none should sleep, rise, sit, go, come, eat, drink, &c., without the permis
sion of popes.
They so convinced kings of their impuuity that they
should never punish the Brahmins and friars notwithstanding their
wicked deeds, on the mere ground that they were Brahmins and friars,
so much so that they (kings) should not even think of their punishment.
When the people became very ignorant, the Indian popes did what
they liked. The causes of this decay began about 1,000 years before 4h9
Great War. At that time there were sages and philosophers, although the
sprouts of indolence, pride, jealousy, hatred were also visible. In the
course of time they struck root and became largo. When preaching the
truth ceased, ignorance covered the land, and the people fell out among
themselves.
For, the
Sankhya philosophy
says, 111. 79, 81,
there are good preachers, the people easily gain success in

and salvation. But dense
acquiaring religious merit, wealth, satisfaction
its reign in their absence.
asserts
However, when the good
ignornce
is dispelled, &
ancient
teath
truth,
light dawns upon them.
ignorance
people
So the Indian popes got the people to worship them and their feet,
which was taught to be the passport for them to happiness. When the
under their control, they fell into the
people were completely brought
ditch of pride and luxury. They were like the shepherd and the
But they were the false spiritual guides of ignorant
people, their herd.
Knowledge, power, reason, vatour, bravery and the like good
people.
died out.
When they became luxurious, they
qualities, all gradually
took to flesh-eating and drinking in the dark, and then they started
Where
new
religion called the
W VM MABQ
ItifllS.
297
WAM
MAHO*.
which they used such expressions, as Shira
Parvati said, Bhairava said, and so forth. They told curious
s uid,
are shocking to humanity.
things in them, which
They wrote the Tantras,
in
are
Wine, flesh, fiah, mudra (cakes), and copulation
salwith
M). They procure
(These words in Sanscrit begin
Kali Tan tra.
theSM
S.
vation in every age.
Kularnav Tantra.
th
All castes become
orgies; but on leaving them, they
regenerates
become
when admiittd
to
all distinct.
qVwT HTjiftccrr snwKwfii q?ifli3ff BITS Iriten 3*** * fo*r n

Mahanirman Trantra. If a man goes on drinking till he falls on the
ground, and rising up again drinks, fce is freed from rebirth (which is a
tftwT
penulty for
sin), i.e.,
he gets salvation.
u
Gyan Sankalni Tantra. A m .a may go to all women except his

mother. The Vedas, philosophies, & Puranas are like ordinary prostitutes.
gm
merit (to obtain heaven).
It is kept stcret
Bacchui* orgy is the
like a house miatresi in veil (Ancient India had no veil for women. Hence
ED.
This religion is not ancient.)
The perusal of the books reveal the wonderful trickery of the
Indian popes, with whom religion consisted of what was really its opposite,
oil cakes, stuffed cakes, curdnamertyf the use of wine, flesh, fish, mudra
soaked spiced cakes, bread, spitting or washing pots, and copulation.
In other words, believing all men to be Shiva, & all women to be ParTati,
OIOIBS.
they muttered the words,
on>p
I am Shiva and you are Parvabi, and then cohabited with any women
sin. They took those for pure women whose
and thought it to ba
touch is foul. As for inttance, they looked upon the w&mon in mengei
as very holy women, though the scriptures forbid their contact.
Their
n>
texts say that
Rudra yamala
JIT* nwitar
gw^
otwr
Tantra
The Hindui were of opinion that God manifested himself either to the virtuous
As for instance, the virtuous Narada saw the Lord face to
or to the vicious people.
Ihis opinion it shared by
face, and the vicious Ravana saw Him on the battle field.
Moses saw God face to face. But Satan also talked with Him as
Christianity also.
in the book of Job.
Hence they came to the conclusion that either a man should
urse of actions, or ha should practise abominable inquities. The per
adopt a godly
formance of virtuous actions was callal the Right Path, Dakshin Marg, and that of
vicious the Lft Path, Warn Marg. The right & left paths therefore were the two courses
of religion, whose object was to see God.
A nun who waa unable to practise
virtue or logo on the Right Path, adopted the vicious course (which is pleasing in
youth) or travelledon the Left Path. Hence all kinds of legal yicei were commited
by tho foiloweri of
Marg. Ma
Wwn
298
SATYABTH PBAKASH.
CHAPTER XI
Cohabitation with a woman in monthly course is as meritorious

as bathing in the sacred tank of Pushkar (in Ajmere), with a fallen, or low
ca^te woman aa pilgrimage to Benares, with a skin-dealer s wife as bathing
in the Ganges at Prayaga (Allahabad), with a laundress as pilgrimage to
Mathura, (the birth-place of Chrishna, the Christ of ladU), and with
a prostitute as pilgrimage to
Ayudhya (Oude,
the birth-place of Rama).
They called wine a sacred place, flesh purity, & fish the third or water
gourd, mudra (exciting food) the fourth, and coioion the fifth (essential of
their religion) They coined these names so that none could understand their
heinous doctrines. They called themselves Kowla, Ardravira, Shambhava
and Gana, and others who did not belong to Warn Marg, to be Kantakak*
Vimukha, Shushkapasliu. According to vheir belief, all persons from the
Brahmin to the low caste who are admitted to the Bhairavi Chakra
(God Bhafrava or Bacchus circle), are called the Dwija or regenerates
and when they leave it, they are treated according to their caste.
Thorn, damned, dry brute.
.
WORSHIP OF WAM MAKG.

The followers of Warn Marg worship a jar of wine placed upon
the ground or a pedastal punted with a triangular, squaie, or circularmark. They pronounce before it
:
awGiQ
fatfN-sr,
*3i
wine, thou art free from the bond or curse of Brahma! Both men
in a secret place where none, out the believers of Warn
There men worship a stark naked woman
to come.
and women, a similar man. Then in the meeting, in which there are
women related to men as wives, daughters, mothers, sisters, daughters-ir.law, is placed a goblet of wine and a dish of flesh and cakes. Their
in his hand and mutters,
priest takes up the cup
& women assemble

Ma g are allowed
off.
Then all
Baechus,* I am Shiva, and then quaffs it
Then
somebody s wife
others drink from the same unwashed cup.
sword in hand.
a
and
naked
made
is
man
a
given
or a prostitute or
rest worship
The
Mahadeva.
and
Devi
is
called
man,
woman
a
Such
their generative organs.
They are then given a cup of wine to drink,
from which the ottiers take their potion in several courses.
cohabit without
They repeat the course tili drunk and promiscuosly
of relation and under the impulse of desire.
sacredness
the
to
regard
one
It sometimes so happens that when much intoxicated, they fight
some
shoes.
&
with
They
hair,
another by boxing, kicking, pulling by
times vomit there. Then whoever is an adept and famous ornnivore among
it is recorded
them, eats up the vomit. Of their greatest adept,
am
*Tf$r*ft^
after bottle at the house of a wineand commits

of
house
the
at
prostitutes lor cohabitation
seller, sleeps
and shame, is considered like an
similar sins without compunction
over all by the followers of Warn Marg. In other
The man who drinks away bottle
emperor supreme
and who
words, the greatest sinner is the greatest man among them,
an
as
inferior
looked
is
avoids
and
deeds
evil,
does
upon
ever
good
an ;for, it is said in a Tantra (Black magic) that the human soul i a
one that ia chained in bondage to shame, commandments, family consider.
HORSE SACRIFICE.
GOMIDH
But
of the public,
called the eternal Shiva.
and the opinion
ation
without shame,
is
293
whoever commits
deeds
evil
qiSJ3^W$W^:miig^:fl5if^:l!-- Cyan Sankalni Tantra, verse
47.
The Uddisa Tantra
describes a ceremonial, namely, bottles filled with

wine should be placed each in a niche all round a room, then a man should
drink one of them and go to another to drink its contents, and similarly
from the third to tho fourth, and from the fourth to the fifth niche, and
When his intoxiso forth, till he falls down like a log upon tho ground.
eation goes off and ho rises upon his legs, he should drink again in the
ame manner, till ho falls down upon the ground. If he repeats it several
The truth is that
times, he is liberated from the necessity of rebirth.
such people are never again made human beings on earth, but are sent
to the species of the lower animals for a vory long time.
The books of
Warn Marg teach adultery with any woman except mother. According
to them, it is proper to go to any wo-nan, whether daughter or sister.
They have two kinds of great knowledge One of them is Matangi Vidya,
and is professed by one who does not spare even his mother from dis
honoring. They repeat charms at tho time of sexual intercourse with the
view to obtain some occult power. There will ho few people in the world
as foolish and ignorant as these followers of Wain Marg.
The man who wants to give cinrency to falsehood, disparages and

slanders truth. This is exemplified in what the followers of Warn Marg
say ; the Vedns, philosophies, and Puranas are all like common prosti
tutes, and the Shambi Wudra or the ceremonial of Warn Marg is like a
veiled woman of a noble family.
Being so perverted, they taught a reli
gion against the teachings of the Vedas. Their religion spread over a
great part of India in the course of time. They fraudulently coined and
practised certain religious rites in the name of the Vedas. As for instance,
is;
fw
fjqi *r H^fa n
u\fan tratriqiri itf^ft
Drink wine iu the sacrifice of Soutramani. Bat the trae meaning
Drink the juice of the Soma herb in the sacrifice of Soutramani,
qff TITO *TT fatq;
The ignorant followers
of
Wain Marg
TO
also
taught such doctrines
Manu,
as,
ST
V.
There is no sin in eating flesh in a sacrifice, from the scripture

56,
point of view. If slaughter in a Vedic sacrifice be no sin bf murder, as it
follower of Warn
him and
says, will there be any sin in
Marg
murdering
and burning them in a sacrifice ? It is
childish to say that there is no sin in
eating flesh and drinking wine, Or
cohabiting with a neighbour s wife for, flesh cannot be obtained without
causing pa-in to animals, and it is not a religious act to give pain to others
without fault. It is well known that drinking is always forbidden by
all
the
members
of
his
family
all the
And
scriptures except those of Warn Marg.
a sexual intercourse with a woman without
marriage.
sinless, is himself sinful.
it is
sinful to hold
Whoever
Cow, HORSE & HUMAN SACRIJICBS.

They have interpolated many such doctrines in the books
and philosophers and have written books in their name. They
calla
of
it
sages
instituted
Gouiedh and Ashwamodh sacrifices, that to say, they

permitted the people
to slaughter cows and horses and burn them on tha altar to obtain heaven
for themselves and the beasts
slaughtered. The cause of thia strang
SATYABTH PEAKASH,
300
custom
is
that they did not understand
CHAPTER
the
Ashwamedh, Gomedh, Narmedh and the

Brahmanas (Vedic ritualistic scriptures), or
committed such a blunder and abominable
What
Q.
the like words
A.
ia
the true
right sense of the words,

terms occurring ia the
else they would have never
like
sin.
Ashwamedh, Gomedh, Narmedh and
Their meaning
.
meaning
of
XI
_^_
is
-Shat.
,_ _^
xm.
1, 6,
3; iv. 3, 1, 25; respectively,
_^ __*_
i_8hat.
there sanction found in authentic scriptures to slaughter

and other lower animals and to burn the upon the
cows
horses,
men,
altar.
Such horrid things are written in the books of the believers of
Warn Marg only. The sacrifices of men and animals were instituted by
the Warn Margians only, and if they are found anywhere in other peoples 1
books, they are interpolated there by them. Ashwamedha properly means
a king s governing the people with justice and equity and according to
the precepts
righteousness, a person s working in the cause of educa
tion and other beneficient reforms, and the burning of clarified butter
and odoroui substances in a clnar fire for the purification of the atmos
phere* Gomedha signifies the purifying of food substances, the subjuga
tion of the senses, the use of the S"lar rays, and the improving of the
world around. Narmedha is the cremating of the body of a person when
dead, in accordance with the injunctions of the Vedas.
Is it true as asserted by s&ciificers that the layman performing
Q,
a sacrifice and the animal slaughtered therein, got heaven as its constquence, and the burning of the victim of a sacrifice upon the altar
restored it to life ?
A. No ; it is not. For, if people can attain to heaven by slaughter,
the teacher of such rites should be sent to heaven by killing and
does he not help his own dear
burning him up the altar.
father, mother, wife, and children to get to heaven by murdering and
sacrificing them upon the altar, and restore them to life out of the
ashes of the sacred fire ?
Nowhere
is
i,
>A
Why
NOT SANCTIONED BY VEDAI.
How
that people recite the Teda mantras at such sacrifices if

there is no sanction for them in the Vedas ?
A. The Vedic verses do not prevent people from reading or reciting
them at any time arid at any place ; for, they are a group of words. But
they donot me*n that animals should be slaughtered and burnt in sacri
fices.
For example, Agnay* swatha: the sacrificial verses mean that the
burning of nutritious drugs, clarified butter, and other odorous things
in a clear fire purifies the air, rain, and water, and benefit*
the
donot
understand
these
wbo
them.
But
the
use
people
ignerant priests
right meanings, for the persons who seek their own interests, donot care
for the good of others.
BUDDHISM.
When this vicious religion and pious frauds reigned triumphant,
and the priests took gifts for the welfare of the departed souls and got
food to offer to the manes, called the shraddha and tarpana a very terri
ble religion, denominated Buddhism or Jainism, sprang up, which reviled
the Vedas and the system of philosophy.
It is related that there was a certain king at Gorakhpur in India,
He was advised to perform a sacrifice at which the Indian popes minis
ilia dear
tered
queen died Bunder a sacrificial horse in the unnatural
Q.
is it
CHARAYAKA: MATERIALISM.
LORD SHANKARA.
301
sexual intercourse with the boast, required by such a sacrifice. He

was consequently disgusted with the religion, and so renounced the
world after making over tho government of his kingdom to his son and
heir, and commencod preaching and exposing the trickery of the popes.
CHABATAKA MATERIALISM.
A sect of his religion is called Charavaka or Abhanaka. This school
:
wrote such verses as
KKFOTATION OF OFFERINGS TO MANES.
If the animals slaughtered at sacrifices and burnt upon the

ascend
tc heaven, why does not the performer of, the sacrifices
altar,
Ii tho Shraddha
kill his parents and relatives to hrlp them to bliss ?
and Tarpai a (food and watar to the duparted souls) are for the satis
faction and appeasing of the* hunger and thirst of the dead, it ia
useless to supply the persons about to start on journey with provision!
and expenses for, the food and drink prepared at home and served in
dishes and pots in their name will reach them iu journey or a foreign
country, just as these articles in the Shraddha and Tarpana are believed
If the living persons cannot obtain
to reach the dead people in heaven.
are
in a far-off country, or even at
when
offered
to
them,
they
things
a distance of ten ciîts, how can the dead persons get them at all
moaning:
heaven which is immeasurably far ?

These nnanswerable arguments got an easy hold on the people s
mind, and this new religion began to spread among them. When many
kings and noblemen became its disciples, the popes were also tempted
to it, for they were ever ready to go where they could get much gold.
in
JAINISM.
be
the
the
the
of
So they began to embrace Jainism, whose various kinds of popery will

described in the
chapter. Manv persons accepted the faith but
others, who lived in mountains, Benares, Canouj, the west, and
These believers of the Jain faith, taking
south, did not embrace it.
popish commentary on the Vedas to be the Vedas themselves out
their ignorance, cried down the Vedas.
They prohibited their study
and teaching, suppressed the ceremony of the sacred thread, and abol
ished the rules of studentship or Brahmacharya
They destroyed as
many Vedic scriptures as they could get;, and persecuted and oppressed
the
Aryas (followers of the Vedas). When they gained power and had
no fear from any quarter, they honoured their laity and clergy. They
disgraced the believers in the Vedas and punished them unjustly.
OKIQIN OP IDOLATRY.
Being puffed up with pride, they rolled in luxury. They made large
images of their teachers, called the Tirthankaras, from Rishabh Deva
to Mahavira.
It was therefore the followers of Jainism that laid the
foundation of the worship of stone images. Then belief in God declined. The
people took to idolatry. The rule of the Jainees lasted for about 300 years
in
Aryavarta. The general public grew ignorant of the riifht meanigns of

These dark days passed over India about 2,500 years ago.
the Vedas.
LORD SHANKARA.
About 2200 years ago Shankaracharya, a Brahmana of Dravid (south
ern India), who studied grammar, philosophy, and all the Sanscrit liter-
SATYAUTH PBAKASH.
302
CHAPTER XI
ature, pondered over the state of things and was very sorry to find that
the true monotheistic religion of the Vedas had disappeared and Jainism
ard atheism prevailed to the great loss of spiritual interests. He deter
mined to drive them away. Not only he knew the six systems of Aryan
philosophy but also the literature of the Jain faith. Besides, his reason
ing power was gigantic and invincible. He thought it best to preach and
hold discussions with the Jainees to expose their faith. With this pur
pose in view, he travelled to Ujjain in Central India, which was then
under the rule of King Sudhanwa^ who was conversant with the books of
He then preached the reigion
the Jain faith and Sanscrit to some extent.
of the Vedas there,, and in the interview with the king asked him th a
since he professed the Jain faith and also know its book! as well as
Sauscrit, he should arrange fpr his discussion with the scholars of the
Jain faith and make it a nacesnary condition that whoever is sileucsd,
should embrace the faith of the victor, and that he should also adopt the
same religion. Though the king was a prcselyte of the Jain faith, yet
being acquainted with Sanscrit books, he had some light of knowledge
in his mind, and therefore his reason was not obscured with auimality ;
person can distinguish between right aud wrong, and

and reject the falsehood. As long as King Sudhanwa
the
truth
accept
did not see a learned preacher, he remained in doubb as to which
the true aud which the false faith was. But when he heard the re
quest of Shankaracharya, he was much pleased and said that he would
So he invited
surely arrange for a discussion to ascertain the truth.
the great Jain scholars from different parts of the country and convened
a meeting for discussion, in which cSnankaracharya was to prove the
Vedic religion to be true and refute Jainism, and the Jain scholars
to refute his and argue for theirs in his opposition.
TRIUMPH OP VEDIC KELIQION.
The discussion continued for several days. The Jainees maintained
that there was no eternal God, the maker of the world. The soul
for, a learned
and the world themselves were eternal. Both o* them were unborn
and indestructible. Contradictory to this doctrine, Shankaracharya affirm
ed that the eternal Supreme Being alone was the maker of the world.
The soul and the world were illusory. For, the Great God made the
world out of his Maya illusion, or occult power. He alone held and
destroyed it. -The soul and the phenomenal world were like a dream.
The Great God was himself the world & sported, as it were, in time.
The argumentation was kept up by both parties for a long time but
the reasoning and cogent proofs advanced by Shankarachaya in favour
of his thesis prevailed at last and demolished the doctrines of Jainism.
Thereupon the champion of Jainism and the king embraced the religion
of the Vedas and abandoned that of Jainism. Shankaracharya s success
:
the country.
King Sudhanwa wrote letters
great noise in
other kings and chieftaina of his acquaintance and asked them to
But the refutation of
with Shankaracharya.
arrange for discussion
Jainism at one place convinced them of its error & induced them to renounce
made a
to
it
for good
and
all.
SPREAD OP VADIC KELIQION.
King Sudhanwa then arranged for Shankaracharya s tour in India

and furnished him with a body-guard to protect him and servants
to wait upon Jum.
From the influence of his preaching the people
on tho sacred thrond & commenced the study of the Vedas. He
VEDA NT A
FOLLOWERS.
303
travelled for ton years over all India, thoroughly refuted the religion of
tho Jainees, and restored that of the Vedas to its original supremacy, Tho
broken images that are now dug out, wero broken in tho time of Shankarfound whole, were then buried
charya, but those which are sometimes
iconoclasin.
underground by the Jainoes to preserve them from
Shatikaracharya also refuted Shivism, which was believed in by some

communities, as well as Warn M;irg. At that time the country was
very opulent and tho heart of tho pt-oplo beat with patriotism. Shankaracharya ;md King Sndhanwa did not get the tempi. 8 of the Jainees
When
to be pulled down, for they were *in tended for the Vedic schools.
Shankaraeharya had established the religion of the Vedas and was medi
tating the scheme of education, he was poisoned uy two men who out
wardly professed the Vedic religion, but wore bigoted Jaiuees inwardly,
and who had gained the favor of Shankracharya by their hypocrisy.
He lost his appetite mid his body was covered with blisters. Six
months after he breathed his lajt. This sad event of his death cast
a deep gloom over the country, and his disciples lost heart. Tie cause
of education was checked.
His followers tsied to encourage the study
of his Shanraka Bhashya (Commentary on tho Vedanta philosophy.
SHANKAR
FOLLOWERS.
was the only truth, and

In other words, they taught that Brahm
the world was identical with Brahman or the divine spirit,
which
Shi ukaraoharya h d posited to refute Jainism. They opened convents
>n
^hringeri in t.;o south ^nd at Bhugovardhana in the east, also erected

the Joshi math conreno in the north and the Sarda convent at Dwarka in
the west, :m 4 became their abbots and priors.
They collected much
wealth and sank in ease, for after the demise of Shankaracharya they
were much honored by tho country.
*
If tho doctrine
Ilet us here pause to consider the above question.
of the identity of tho soul and Brahman and the illusion of the world, was
really believed in by Shankaracharya, it was not gooc^ ; but if assumed
Tie doctrine of these Neoonly to refute Jainism, it was somewhat good.
Vedantins is as follows
at
VKDANTA.
Tho world is unreal or false like a dream

a serpent which a rope appears to be in darkness,* of
Vedanti.*
sion of
a mollusk looks like in sun, of water
in
castle in the air
s trick.
or like a m^gicrans
real or the truth.
;
mirage;
like a
Brahman
like an
fairy town or a
or the Supremo
Being alone is
S ddhanti.t What do you mean by unreal of false ?
V. What appears to be, but does not exist in reality.
S.
How can a thing appear to be, which does not exist really
V. It appears to be from Adhyaropa (supposition).
S,
What
is
Vedanti means a followers of Vednt:i philosophy which assert that there

called Brahman, and all e;se is but illusion; nothing exists but God
one substance,
Adhyaropa
:
illu
which
silver
is
only
He
is
all in all.
f Siddhanti raeans a follower of Mimansa philosophy which maintains the reality

of the world and the distinction between God and the human soul ; that is to say,
there exist. three distinct substances, God, soul, and matter,
souls ( being many and
distinct,
Ed.
304
SiTYlRTM PfiAKASH.
CffAPTlR
XI
The incompatibility of an object with its alleged predication is called

Adhyaropa or Adhyasa ;J or in others words, predicating certain pro
Eliminating them is
perties of an object in which they donot inhere.
callad Apavalaka. The phenomenal world is supposed to be lodged iu Brah
man, which is free from both the predication and elimination of attributes.
You have fallen into this error from supposing the rope to be
and the serpent to be unreal. Is not a serpent a real thing ? If you
say that it is not in the rope, it is present elsewhere, and its notion is
latent in the mind. So that the serpent is not unreal. In the same manner,
S.
real
also true of the other instance, viz., an idea of a man on seeing a

trunk, of silver on seeing a shell, and so forth. The things seen in a
dream exist elsewhere. Their notions endure in the mifld. Therefore,
a dream is not the result of an erroneous predication of an object.
it is
How
can
be true what is never seen or heard, as for example,

cut off, and himself weeping ; a stream of water
which
has
never happened nor is ever heard, but which
flowing upwards,
is seen in a dream ?
This example, too, does not
S.
your proposition. For, there
can never be an impression of a tiling on the mind without seeing or
hearing it, without impression there is no remembrance, and without
remembrance there is no realiiation of the thing. When a man has
actually heard or seen somebody s head cut off and his father or brothers
weeping in a battle-field or when he has seen or heard a jet of water
gushing up ; his mind is impressed with ttyese ideas. When h6 dreams,
he sees in his mind those things which he has seen or heard before. When
he sees them within himself in dream, he fancies his own head as cut off
and himaelf as weeping, or a stream as flowing upward. So these are not
but they are like those cases in
the examples of erroneous predication
which draftsmen draw a sketch on paper out of their imagination of what
has been seen, heard or practised by them; or a painter observing an object,
forms an idea of it in the mind and then makes an exact picture of it.
However, in a dream there is consci usnesg of an act of memory, as a man
Sometimes a man fails to recollect what he
sees his teacher in a dream.
saw or heard at a very remote time. He does not know if he sees, hears
He cannot reme-nber so well
or acts upon what he experienced before.
Therefore your definition of Adhyaropa or
in a dream as iu waking.
V<.
man
sees his
it
own head
;>;ove
Adhyasa is false. It is also wrong what is called Vivarlavada, or the

perception of a serpent in a rope. Nor is it applicable to the case, that
the world appears to exist by illusion in the Brahman.
V. There is no perception of predicated qualities apart from that of
the substance ; as, there can be no illusion of a serpent without a rope.
There is no serpent in a rope, yet a man trembles from fear on an illusory
perception of a serpent in it, produced accidently by darkness sprinkled
with a little light. But his fear and doubt instantly leave him when he
so the false idea of a world in the Supreme Being
sees it with a light
as the false idea of a serpent
of Brahman
the
realisation
disappears on
of
and
a
firm
conviction
rope gains ground in the mind in light*
goes away
;
J It is that act of perception in which a person ascribes certain properties to an

as, seeing a rope in a dark place, we imagine
object which is different from them
it to be a
serpent. But when a light is brought to it, it is no longer a serpent but arope
The imaginary serpent disappears before light or true knowledge. In like manner, we
imagine the .world in Brahman or the Supreme Being; ; but whentrue knowledge dawns
upon us* there will be no world, but the Brahman will be all in all,
;
E4>
S.
Who
V.
The
V.
S.
Whence
V.
Ignorance
Was
S.
else,
experiences the illusion of a world in the
soul experiences it.

Whence does the soul come ?
She comes out of ignorance.
S.
and who
What
is
Brahman
forgets
What
S.
is
it.
the nature of the Chidabuasa
The Brahman and
V.
Supreme Being?
does ignorance come, a-nd where does it reside ?

is
Qobeginning and resides in the Brahman.
there in the Brahman the ignorance of self or of something
had that ignorance ?
The Chidabhasa had
V.
S.
305
MYSTERY OF WORLD.
CHIDABHASA
its
own
its
ignorance of
that
self,
ia
to
say,
the
self.
the cause of the
Brahman
forgetfulness
V.
Avidya (nescience).
Is Avidva an attribute of the all-pervading and all-knowing
S.
Being, or is it that of the one who is ofJimited knowledge ?
V. It is an attribute of the Being of limited knowledge.
Is there any other thinking being in the Opinion of your school
S.
than the one infinite and all-knowing conscious Being? And where
does the being ot limited knowledge come from ? It is all right, if you
believe a conscious being oi limited knowledge to be different from the
Brahman. If the Brahman is ignorant of itself in one part of its whole
existence; jind just as the pain of an ulcer in one part of the body disables
all its organs, so if the Brahman is ignorant and afflicted in one part, it
will be ignorant and afflicted in all parts of its existence.
It is a characteristic of the Upadhi, but not of the Brahman.
V.
Is the Upadhi an inanimate or a conscious being ?
Is it real or
S.
MYSTERY or UPADHI: WORLD.
otherwise ?
V.-*-Jt is u unspeakable" (anirbachaniya), i.e it c;ui nut be gaid to
be either real or unreal, inanimate or conscious.
This assertion of yours is like vadato vyaghatah:->v\l con r.nliction;
S.
for, you say that there is avidya, which cannot be said to be either inani
mate, conscious, real or unreal. It is just like the case when a person
takes a piece of composite metal, made of gold and bras*, to a jeweller for
test, who says that it is neither gold nor brass, but it is made of both.
V. See, there is space in a pitcher, space in a convent, space in
clouds, & space in the heavens on account of the Upadhi, t e., there appears
to bo a plurality of spaces on account of pitchers, buildings, and clouds ;
but in reality there i? only one space in the heavers, or extension. In like
manner, the Brahman appears diverse to ignorant* or vulgars on account of
the Upadhies of Maya (illusion), Avidya (nescieice), Samashti (collec
but in
tivity), Vyashti (diversity) and Antahkanma (the internal seuse)
reality the Brahman is one & one only: for, it is si: id in the Kathopanishat,
,
section 5, verae 9, that as fire takes the long, wide, circular, great or
bmall shape of an object into which it enters, and yrt it is different from
them so also does the all-pervading Supreme Self wppear as HO many
distinct and separate internal senses from its
pervading them but it is
really different from them.
;
The word Brahman
is
the Neuter
Gender
like the S U
ien
Beit 3.
CHAPTEE XI
SATTAETH PEAKASH.
306
This assertion of yours is also wrong. Since you believe a

S,
pitcher, convent, cloud, and space to be distinct entities, you may believe
the soul and the world with its phenomena of cause and effect to be
distinct from the S.upreme Being or Brchman, ard vice versa.
V. As fire appears to assume the same form as the object it enters
into, ao does the Brahman appear to have forms or shapes to the ignorant.
But the Brahman, in reality, is neither the mind nor the matter (animate or
inanimate). If the sun be seen in a thousand trays of water, he will
but, in reality, the suu is one:
present a thousand forms to the* eye
nor is he destroyed, removed, or evaporated on the destruction of the
trays, the throwing away of the water, or its evaporation. In like manner,
the Brahman is reflected in the internal L ;ês, which is the phenomenon
called the Chidabhasa so the soul exisit; us long as there are the interna
senses but when the internal senses are annihilated by the divine knowl
edge (gyana), tho soul regains her identity with the Brahma", This Chida
l)hasa (soul of reflection of God) is ignorant of the nature of the Brahman. I
supposes itself to be active, luxurious, happy, miserable, sinful, benevolen
and subject to birth and death, and so it is not released from the bondag
;
of the world,
This instance of yours is also wrong. For the sun, water, an,,
the sun being distinct fiom the water and
definite forms
have
trays
tray
and vice versa, his reflection in the water is possible but if he be formless,
he cannot be reflected. Also, the Great God being formless and till-pf i
vading like space, no object can be i.ljof from the Biahman, or vice rergi
The relation, that God is the pervader jmd the wcrld ,s the pervaded objec
does not make the Brahman, & the universe one and th same thin^
In other words, seen from the point f the law of connection & distir ctio
of circumstances:* anvaya vyatireko- bhava, they appear to be always unite I
and yet they are distinct. If they are one ana the same thing, there ca i
be no relation between them of the pervader & the ihing pervaded as mei tioned plairfly in the phn.se: Ant,jr yumi Bral^nar, of \hvBiihadarannyak
Also, there can be no reflection of tho Brahman, fir reflection is impossib e
without form. As lor your beiievit g the Brahman to become, the soul fro a
the attendant circumstances or upudhi of the internal sense or antahkaran
S.
the internal sense is n.utable

separa
& the Brahman is immutable & entire. If you are nut inclined to belie
the Brahman & the soul to be two distinct entities, pieiê to answer me tl
Do you bjl.cvo that f art of the Bri.liiiu.n to be ignorant whe
question
As
the internal sense is present, and that to be wise where it is not ?
umbrella cuts oft the sunlight wherever it is carried & sets it free when
ib is removed, bo also will the internal sense cause the Brahman every rr
ment to be wise & ignorant, bound and liberated. Tr.e wholo Bral.niL.n w
be ignorant from the effect p the presence of thy internal sense in o
will extend over tho who e. for the Braiim- n is animate or cc
part which
scious. Also, whatever the Br-ehm ;n, limited by an internal sense, has se
at Mathuru, can not be remembered by it (Brahm;,n) t Kashi; for, it
T
fact that a man does not remember a ihing which, is seen by another.
u thing -at Mathu
Chidabhasa (reflection of the Brahman) which has
is no more at Kashi. Again, that Brahman which illumes the internal sei
it is
like a child s prattle
for,
ai<d
s<-cn
The
threadsjthat go to_make up
they aie distinct and yet without th
pot cloth,
Rtij^
is
piece of cK-th, ,r e tlie examples of this law ; t

tlurc can be no cloth ; but tln-y themselves
e
e
e
n
e
>-
11
e
i-
n
a
le
a,
Q
at
re
REFLECTION OP GOD
THE SOUL
307
If the very Brah nan is the soul

at MathniM, in not the samo as at Kashi.
and not distinct from her, tho soul should be omniscient. If the reflection
Imvd the knowledge of what was seen or
of tho Brahmin is distinct, nuiiu c
if you say that there is remembrance because the Brahman
be pain or
is one, then pain or ignorance b-.-in^ in one part, there should
wholo
Brahm
the
;in.
of
Sach
over
examples
yours prova the
ignorance
eternal, holy, wise, absolute Brahman to be unholy, ignorant, and liinited,
and represent tho indivisible Bralimumas divisible.
V. The formless things also cast reflection, as tho sky is reflected in
There it is sên blue, and something vast and deep.
a mirror or water.
In the same manner, the Brahman is reflected in all the internal senses.
How can a thing be

S.
Since the sky has no form, none can see it.
seen in a mirror or wat j r, which in not seen at all ?
Only the definite, or
things having forms, look wide and desp, but not the formless things.
V. What is, then, that which is seen as blue abovn and is reflected in
No REFLECTION OF GOD.
a mirror ?
It is the pnrticlesof water, of earth, and of fire evaporated from
S.
below. How cm rain come from the place wher3 there is no water? There
Water is
fore, what is seen extended far like a tent, is a sphere of water.
seen in the sky a^ ths hoar frost looks or like a cloud from far, but hazy
from near or like a tent.
[like false ?
Are our examples of the rope and the snake, the dream, and the
V.
No it ie your understanding that is false, or is to blaxae, as I
S.
hare stated above. Pioase, toil me, who it was that fell into ignorance
;
at first
V.
The Brahman
falls into it at first.
Brahman
of limited knowledge, or is it omniscient?

omniscient nor of limited knowledge, f
ouinisoience
and limited knowledge reside in a thing with the upadhies
S Who or what is with the upadhies ?
S.-*-Is the
It is neither
>r
t>
The Brahman.
Then the Brahman alono is omniscient & of limited ka ^wledge. Wh ?
then did you deny omniscience and limited knowledge in the Brahm, any
If you say that an upadhi is only suppositional and f alse, who is it that
S
supposes
it
at first?
DISTINCTION OF SOUL.
Brahman, or is she distinct from it ?
S It is distinct from the Brahman: for, if the soul is the same as tho
Brahman, ho who makes a false supposition, can not be the Brahman. How
can he be true whose suppositions are false ?
V VVe believe both real and unreal to be false and to express it in
Is the soul the
language is also false.

S When you speak falsehood and believe in what is false, why should
you be not false ?
V It matters nothing falsehood and truth are only our suppositions.
We are the vehicles and observers of both of them.
S When you are the medium or vehicle of truth and falsehood, you
and thief in one. So you cannot be an
are like a banker or honest
authority ;Jfor, an authority is he who -always believes in truth, speaks truth,
acts on truth, who does not believe in falsehood, speak falsehood, and act
upon falsehood. When you yourself lalsify your own statement, you
become tho speaker of falsehood,
;
mm
CHAPTEE XI
SATTARTH PBAKASH
308
Do you
pends upon
believe in the unbeginning

veils it?
the
Maya
or illusion
which de
Brahman and
S No, I don t. For. you define Maya to be the object which really
does not ex st, bat which appears to be. Now, it c .n only be believed iy
one who is intellectually blind for, the appearance of a thing which
does not exist, is always impossible. There can be no photograph of a
Your assertion is against the doctrine of the
barren woman s son.
Chhandogya UpanMat such as Saimmlah soinyemdh prajah,* O good man,
these creatures have truth for their foundation.
;
V Do you refute what has been written by sages from Vasishtha,

Shankaracharya to Nishchal Das, who were more learned than you ? We
look upon them as great savants.
S Are you learned or are you ignorant ?
V I am, learned to some extent.
NEW VEDANT
CHALLENGED.
Well then, prove the thesis of Vasishtha, Shankaracharya, and

Nishchal Das before me and I shall refute it. He will be great whose
be true. If their proposition and yours were irrefut
thesis is proved
able, how is it that you could not refute my doctrine with the help of
If you do that, your thesis will dtserve acceptance.
their arguments ?
It is probable that Shankaracharya and others might have Adopted the
;
t>
doctrine to refute Jainism only ; for, many selfish learned men act against
If
their conscience to prove their doctrine at different times and places.
world
be
that
God
the
the
to
true
&
soul
it
were
believed
identical,
they
was unreal, and the actions of the people to be false ; they were not right.
REFUTATION OF NISHCHAL DAS.

Nishchal Das learning is shown in the inference given in the Vrittiprabhakar as to the identity of God and the soul, Jivo Brahm-ibhinnash^
chetanatwat, namely, the soul is not different from the Brahman on the
ground of her consciousness. It is an inference of the people of little sense,
For, the agreement of qualities does not make two things identical. Sup
for instance, a man says that earth is not distinct from watei
pose,
Doth being, inanimate, Prithwi julabhinna jarhutwat,+ As this inference
is fallacious, so is also that rf Nishchal Das.
Since the soul is limited
has limited knowledge and is apt to err, which qualities are oppose*
to the nature of the Brahman; & the Brahman is omnipresent, orLnis
cient, is not apt to err, which distinctive characteristics are opposed t
the nature of the soul; so the Brahman and the soul are distinct. Sinc
odorouen 3ss, solidity, and the like characteristics of earth are differen
earth and wate
from fluidity, mobility, and the like qualities of water
In like manner, the distinctive characteristics of th
are not identical.
Brahman and the soul do not identify them. They were never one an
the same, nor are they now identical, and they will never be one and th
same in future. So much for Nishchal Das and his great erudition an
YOGA VASISBTHA.
philosophy.
The author of the Yoja Vasishtha was probably some Neo-vedantii
and it was not written by Valmika, Vasishtha, and Ramchandra, nor
it read to them, for they were all the followers ot the Vedas.
They coul
not writs against the Vedas, nor hear and say anything against them.
;
"w;
VYABA
JAIICINI
Q Is not the identity of the soul and the Brahman taught in the
Sharirak Sutras (metaphysical aphorisms) written by Prophet Vyasa ? For
JAIMINI, VYASA ON SALVATION.
they say
:
(1)
(3)
*?nii*nftwfa:
fafaflinîi
^*
ar^TrT
11
(2)
?!5TiR*c*ife<tfrs*iifa:
Vedanta, IV, iv 1,5-7,9^

Si^Tl*m:
(5) ^fl TSîiTssrTfasfV.
becomes manifest on acquiring her own form, which wai
(1) The soul
the Brahman; for, tha word swa (own) in the text implies
th*t
of
originally
the natnro of the Brahman. (2) Many canons as well as the reasons given
fo*l>J
II
obtninment of divinity go to prove the existence of the soul as the

Brahman, which is tho doctrine of St. Jaiuiini. (3) St. Audolomi believe!
that the soul exists in salvation in her conscious nature only, as shown in
the reasons given in the Brihadaranyaka in favor of the identity of the soul
und the Brahman, (4) Prophet Vyasa believes it to be no incompatibility
in thesOul being of the nature of the Brahman from the above reasons given
in the canons for the obtainment of divinity. (5) A yogi or .clairvoyant rerecognising his own Braimmic nature and free from the thought of any
superior being, thajb is, knowing his own self only, exists in salvation in hii
essential form of the all-encompassing Brahman.
A These aphorisms do not mean that. Their true sense id that the
for the
soul does not obtain happiness or realise the in-dwelling Brahman in virtue
of her power cf clairvoyance, until she becomes pure and free from all
In like manner, a chairvoyant
taints andobtains her inherent holiness.
then
tho
of
the
c
in
of the Brahman in salva
happiness
presence
enjoy
(yogi)
tion when he is cleansed of the tnint of vice and becomes endowed with
Such is the teaching of Jaimini. When the soul is libera
divine powers.
ted from the vice of ignorance and becomes pure intelligence, then & than
When the soul obtains the ab
only she obtains union with the Brahman.
solute knowledge & psychical powers with the Brahman in her earthly life,
she regains her original purity & enjoys happiness. When a clairvoyant if
of holy desires, he obtains God of his own accord and enjoys the felicity
Then he lives free and independent. In salvation there it
of salvation.
no such thing as one is superior and another is inferi-ir as here ; but all
Says the Vedanta, I.
^he saved souls are equal.
*frmg<*f: n
ii,
i,
v^suresng
-i, .16,
17
22
11, 3, 18, 20.
Also, according to the above aphorisms of the Vedanta, no other soal

than the Brahman is the creator of the world: for, the creation of the world
is
incompatible with the limited nature, limited knowledge, and limited
power of the soul. So the soul is not the Brahman. An Qpanishat says
*
that the soul and the
Brahman
are two separate beings, and so establishes

been otherwise, it could not have been said tha
she becomes
happy on obtaining God, whose nature ia happiness,
their distinction.
Had
it
CHAPTER
SATTARTH PRAKASH.
310
Brahman
the
So the
soul
&
the object to be obtained and the soul

the Brahman are not identical. Says the
is
is
XL
the obtainer of
Mundak
it,
Upanishat:
Infinite Spirit is stupendous, holy, formless, all-pervading, ever

outside
and inside of all, unborn, free from birth, death, and in
present
carnation, in-breathing, out-breathing, and all connections with the body
and mind, glorious and so forth the soul is immortal, undecaying, and
beyond, or more subtle than the matter (prakriti) the great God is/beyond
her even, i. e., the Brahman is the most subtle of all. So the Brahman is
distinct from Rouls & matter for the reasons of its having attributes dis
from the
tinguishing it from the mind and matter. They are distinct
fact, that the people establish the union of the soul with the all-pervading
Brahman, or vice versa. For, union takes place in distinct objects.
DISTINCTION OP GOD & SOUL.
The Brahman is described as in-dwelling & pervades the soul, which
for the
makes the soul
& dittinct from the Brahman
The
pervading,
prevaded
pervaded & the pervader is only possible in distinct objects.
different from the soul and also from the senses, the internal
relation of the
aGod
is
the sun, the joy of the possession of

heavenly qualities, and the learned or saved people, called gods.*
to be
>Another
Upanishat s teaching regards the Brahman and the soul
distinct.
Similar teachings are found in many places in the Upanishats.t
The soul endowed with the body is not the Brahman; for, the attributes,
nature and deeds of the Brahman cannot be predicate! of the soul. God is
the
present in all souls in virtue of His pervading in all (adhidaiva)
subtle things such as the mind and the senses, (adhibhuta) the elements
such as earth &c., and (adhyatma) all the souls for, the Upanishats
everywhere describe the pervading qualities of the same Infinite Spirit.
The soul accompanied with the body is not the Brahman; for, the distinction
of th soul from the Brahman is evident from the very nature of the Divine
enses, the five elements, the space,

:
Substance. Thus the Shariraka Sutras prove the distinction between

the Brahman and the soul from their natural and inherent constitution.
In like manner, the
Upakrama and Upasamhara of the v edantiris are
also untenable. For,
they believe the beginning (upakrama) and end (upasamhara) of the creation from the constitution of the Brahman. Since they
believe in nothing else but the Brahman, creation and destruction become
the qualities of the Brahman. Bub the Yedas & other authentic scriptures
prove the Brahman to be free from creation and destruction. God will be
are
for, change, creation, and ignoranca
of
is
which
impossible
unchangin/, undecay
being found in the Brahman,
Even in cataclysm, the Brahman, the
ing, holy, eternal, and unerring.
material cause, and the souls, all the three remain distinct. So the doctrine
of
beginning and end of the NeoVedantins is false. There are many other
angry with the Neo-Vedantins
erroneous doctrines in this school, which are against the scriptures and the
YICEAMADITTYA.
eight kinds of evidence.
Afterwards some doctrines of the Jainees and the followers of
Shankaracharya spread in India, and they held discussions among them.
Three hundred years after Shankaracharya, Maharajah Vikramaditt/a of

Ujjain became famous to some extent in India. He suppressed the internal
.
VicRAiiADirrYA,
311
S^vrsif.
Then came Maharjah Bhativ-iored poaê.

in p etry nud other books of literature.
But ho tut iird a ivcln-e and abandoned gnvernme.ii
Maharajah Bhoja
came 500 yei rs after Vikr.niiadittya. Jl.- enc
d the study of gram
quarrels of tho
rihari
llaj-ih-5
win was
:ntil
B<
>ura;_r:
mar. rhotoric
the p. MMH of
urii
that Kalidas
who
shepherd WTOtO
\va^ a
&
honoured him who

Kaj Hhoja awarded
Efaghubrfiislu,
Then the
liini a CO
with much wealth.
vcrst
Lr
Kijihs ..ml nobles after tln-m j/uve up studying.
Though the Warnin rgi:iiis flourished before Sliaukarac
liurya as well s the Herts of Shivism
and the like f; iths, yet ihcir d .etrines did rot >pivad far and wide.
Hut
rh-<
.-
<>d
of tho Shivit.js im-rcasid fnnn*the time of Yikrami.dittya. They

niai v sects such R8
:.-liup ta like the ten j-erts of the
divided !MO
Mahvidya
Wain Mar^.
of
Ti e
e.-pV ln-iii-vod S ânka
to be the
r;,eli;try;;
aid monks joined Shaivism and also

the
with the W; ni ^[i.rîaiis, who were the worshippers of
wife
The Shivites were tlie worshippers oi MfthaffeVUl Both
But the Shivites a
))iit on the beads of rudrak>hi and
she.-; even now.
much a gainst the Vcdas as the Wain Margians.
Shiva
..ation (!
His
diseiple--
]Jevi<
s.
1.
ii
The S
ivites taught that the person who did not bedaub the forehead
with tishes and put on a chaplet of rudrafaha (a berry of eleocarpus) about
slio neck should bo shunned as an unclean outcaste. They
composed vers s in
Support; of th ir doctrines, & held that 2. that man was like Mahadeva incarr.ato who wore 32 berries about the neck, 10 on the head, 6 in
each ear, 2 about each wrist, 16 in
eh arm, 1 in the lock bn the crown,
aid 108 upon tho breast. It is also the belief of the Shaktas or the wor
So these sects, viz., the Wain Margians and
shippers of S -ivn s wife.
Shivites, both came to the understanding of establishing the worship of
the nude :,nd femnle
generative organs, called the Linga &jid Jaladhaii
in Vernacular.
Thus they wcr^ not. ashamed to woiship them, and it
flashed upon th ir mind that it was an act of barbarians and so was
not tit for them.
Bat they justified what a poet has well said thut the
1
<:
people do not seo^their faults and vices, rather they look upon them
virtues.
So they began to believe that the success of all relilion. welfare. d>sire and salvation
iy in the worship of stone images and
Wlier*
the
Jainees enshrined image? in their
Epms*
the reii/n o f Raja
Bhoja, and the laymen flocked there to
worship them, the disciples of the Indian popes also repaired to t .e shrinei
of the JavneeJ.
when new religions were preached in the west, and
the Greeks & Maimm dms iieif.-in to (oni: to India, tho Indian
popes wrote
lfirh
many
Al>o,
the verses which
nunm
Me
5au uld
utter
a,
syllable of the
812
SATYABTH PKAKASH.
CHAPTBB
XI
or Moslem tongue, though he might be put to excruciating pain and

brought to the brink of non-existence. None should enter a temple of the
Jainees even to save his life from the attack of a furious elephant, that is
to say, it was better to be trampled down to death by an elephant than to
seek refuge in a temple of the Jainees. Such were the doctrines they taught
When anyone asked them of the authority of om
to their disciples.
acknowledged scripture, they would read out passages from the Markande Purana and the like books, or give such descriptions of the Groddess
as were given in the Durga Patha.
MARKANDE
ANE.
SHIVA PURANAS.
Some men wrote
the Markande Purana and Shiva Puraua in the time

of Raja Bhoja under the now de plume of Vyasa.
When the Ra-ja came
to know of it, he punished the forgers by lopping off their hands, and he
sent forth a proclamation to the effect tjiat whoever wrote a poem or book,
should do so in his own name and never in that of sages and philosophers
of old. This account is given in the history written by Raja Bhoja, called
the Sanjivani. It is found with the Tivari Brahmins of Bhinda in the Gwalior state.
It has been seen by the Rao of Lakhuna and his agent Chobay
Ham
Dayal.
MAHABHARAT.
plainly written in the same book that Vyasa composed 4,400
& his disciples 5,600 shlokas (distiches), i. e., 10,000 in all, which me.de up
the whole Mahabharata; but it swelled to 20,000 in the time of Vikramadittya. R*ja Bhoja iaid that it contained 25,000 verses in his fathar s time &
If it went on increasing
at the time of his manhood it contained 30,000.
in that way, it would soon be a camel load.
If books or Puranas were
written in the name of sages and philosophers, the Indian people would
be deluded, deprived of the true Vedic religion, and destroyed as a nation.
This proclamation shows that the Raja had some lore for the Vedas.
It
is als
It appears from the Bhoja Prabandha that there were so very clever
mechanics in the time of Raja Bhoja & in his service that they made a horgeHke machine, which went 11 kos or 22 miles in about one gharhi or 48
minutes, 22 kos or 45 miles in an hour. It moved both in the air and on
land.
Also, a fan wat invented, which always moved automatically, i. e.
without the agency of man, and agitated the air plentifully
\
these two inventions come down to thest days, the Europeans would
not have been so puffed up with pride, as they are now-a-days.
Had
ORIGIN OP HINDUISM.
the
popes prohibited the people from going to the temples ot
Though
the Jainees, yet they could not be deterred from doing so, nay they has
tened there to hear the expounding of the law or stories of the Jainees.
Th*n the popes of the Jainees began to coar the disciples of the Puranio
Therefore these thought it advisable to adopt some measures to
popes.
from going over to the Jainees. They cam* to the conclusion
them
prevent
that a religious system like the Jainees should be created to treat of in
incarnations after
carnations, temples, idols, and stories, So they created 24
the 24 Teerthankaras of the Jai, ee, erected temples and idols, and wrote
18 Parana* lik tk Adi and Uttara Puranas of the Jainees,
<
313
VISHNUISM
SHAKTISM
OBIOIN OF VISHNOISM.
Vaiahnavism came into existence 150 years aftor Raja Rhoja. It was
Uught at firat by (1) Shatakopa who was born of a Kanjar (low caste)
It was after him preached by (2) Munibanan, born of a sweeper
family.
family, & then by (3) Yavanacharya, born of a Greek or Moslem family,
then by (4) Kamanuja,a Brahmin by birth, whogavo it a great impetus.
OÎON OF PCKANAS.
The Shivites made the Shiva Purana, the Shaktas thj Devi Bhagwata, the Vaishnavas the Vishnu Purana. They did not pufc their names
to them from the fear that if their names appeared on them, none would
accept them as authorities, so they* put the names of Vyasa and the like
The names of these books should
sages upon them to n.ake them po ular.
But there is no wonder,
properly be Navina (new) and not Purana (old.)
for the poor people sometimes call their son Maharajadhiraj or the great
king and name a new thing Sanatana or old.
f
SHAKTISM.
Their quarrels are all faithfully, depicted in the Puranas. For instance,
their Devi bhagwata mentions a Goddess called Shri, as the ruler of Shripur.
She created the whole world as well as Brahma, Vishnu and Mahadeva.
When the Goddess had a mind to create, she rubbed her hand, and got
a blister in it, from which came out Brahma.
She asked him to marry
her, but he said that she was his mother, and so he could not marry her.
^he got very angry at it and reduced this son to ashes. She then rubbed
her hapd again and produced a second son, called Vishnu, Making him
the same request and receiving the same answer from him, she consumed
him also to ashes. In the same manner, she produced a third son, called
Mahadeva, who, being asked to marry her, said that he could not do so
unless she assumed another body, which she did.
Thereupon Mahadeva
asked her what it was that lay there like heaps of ashes at tw,o places.
She* replied that they were his brothers who were reduced to ashes for
not obeying her. Mahadeva said that he could do nothing alone. He
asked her to revive them and produce two more women, so that all
the three might marry three women separately. The Goddess did what
was ashed of her, & the three youths were married to three women. Splen
did They refused to marry the mother, but they did not hesitate to marry
the sister
Can it be thought proper ? She then produced Indra and
other deities, and made Brahma, Vishnu, Mahadeva an,d Indra serve as
her palnnqnin bearers. Such fanciful and tedious takg are written there.
!
The Indian popes should be asked who it was that trade the body of
the Goddess and the town of Shripur, and who the father and the mother
of the Goddess ware.
If it be replied that the Goddess is
uubeginning,
it may be opposed that a thing produced from union can not be
unbeginning. If the mother feels compunction in marry in the son, is the marriage
of brothers and sisters proper ?
As the Devi Bhagawata describes the
disgrace of Brahma, Vishnu, Mali tdeva, and the like deities, and extols
the power of the Goddess so also the Shiva Purana gives a disgraceful
account of the Goddess and other deities, that is to any, it makes them the
servants of Mahadava, who is described ;s the lord of all.
If the
wearing
of rudr*khaand rubbing the body with ashes entitled a person to sal
vation, why should not asses and other beusts which roll in dust everyday
and the aavageg, called Blalb, K inj rs, &c., who wear berriea and shells,
obtain ulvation?
<;
314
CHAPTER XI
SATYARTH PBAKASH,
PUTTING ON ASHKS.
Is the commandment of the
Q.
application ok ashes to the body, given
in the Kalagni Kudropauishat, untrue ?
The Vedic Mantras such as
the Yajur Veda ordain the application of ashes
Tr<iyusham Jamadagde* of
to the body. The Puranas mention that tree to be the rudraksha which
was produced from the tears of Mahadeva, Therefore it was very meri
torious to put on the rudraksha. The wearing of one bead of the rudraksha
will liberate a person from all sins and send him to heaven. He has
nothing
to fear from death and hell.
ITS KKFUTATION.
A. The Kalagni Upacis iat was written by some person who bedaubed
his body with ashes
For instance,
for, it has unmeaning passages in it.
Yasya p*athama rekha sa bhur lokah^ the first lino drawn everyday by the
hand on the forehead is the earth. How can that be ? The Veda Mantras
referred to do not enjoin the bedaubing of ashe^ or painting the forehead
with three lines. The verses tra yusham jamadayne referred to above, mean:
God, may my eye-sight last three hundred yenrs! May I do these virtu
ous deeds that do not destroy the eye-sight { What a great ignorance is
it to
suppose that a tree can be produced from the drop of a icar ? Can
;
alter God s law of nature? Every kind of tree is produced

from its own seed, but not otherwise. Therefore all murners of using
rudraksha berries, ashes, basil, lotus seed, graes, sandal, and the like
things about the neck arid other parts of the body, ura the beastly acts
anybody
Such Warn Margians and Shivites as use them, are very

savages,
Those who are good among them,
hypocritical, cynical and indolent.
donot believe these doctrines ar.d do good to the people. If ther berry
and ashes can scare away the messengers of Death, they should at least
When dogs, tigers, serpents, scorpions,
terrify the police constables also.
flies, mosquitoes and other lower animals are not afraid of the users of
the berry rosary and ash-bedaubing how can the soldiers of the Great
WOBSHIPPERS OF VISHND.
Judge fear* them ?
[good !
If
the
Warn
ar3
are
the
Viashnavas
&
Shivites
not
Q.
Margians
good,
A,
Being against the Vedus, they are worse than they.
Q Why do you refuta Shaivism, Vishnavism and other religions, since
they are given in the Vedic texts, such, for instance, as
of
HIT^T*J
w,
g ÎSTT srim^r^
*x
C\
&c.
>*
These texts Tlonot prove Shivism and the like taiths to be true
the
word rudra means God, life, air. soul, fire, &c. They mean that
for,
food should
salutation is to God, whose wrath makes the wicked weep
be supplied to be consumed by the hsat of the digestive apparatus; for,
the word nama means food.* Also, God who is gracious to all the world,
should be saluted. Shiva, Vishnu, Ganpati, Surya,f &c, are the names
A.
of God, and
a quarrel
Bhagwati
is
the veracious speech.
among them without understanding
illustrated
by the following story
The popes have
*n
1
fa^
set
up
their true sense as will be
q<5*<!râii
wa
Two
315
SlOET OF BlOOTS.
CHIKBANKITASi
BIGOTS.
hermit had two disciples, who shampooed their teacher s

his service between them. One of them took
legs everyday. They divnlr
the
to
servo
himself
right leg, and the other the left. Once it so hap
upon
had gonn to tlm market & the other had boen
nitwhi!
that
pened
certain
s
that had fallen to his lot, the holy
in kneading tin; toach
turned on hi3 side, when the absent-Vs allotted leg fell upon its
fellow which the other $ttoipl6 \v M shampooing,
Being offended that his
d
and
ss-uulud
insult
the
teacher
of
beloved leg
by his rival s part, he
Tho teacher critd out
took a iMidg.-l and fetched a heavy blow to it.
wicked man, what hast thou done ^ Tho disciple roplied
Why did
In thu meantime, the
the leg come upon that leg which was his part ?
who had been absent, returned from the market and took
other disi-ipl
When ho saw that it was
to rubbing the leg that was alh.nrd to him.
matter
was with the leg.
as
to
the
master
what
his
he
asked
swollen,
The hermit related to him all that ha happened. He, too, was ighorant.
So without uttering a word, ho got hold of a thick club and struck a
severe blow on the pious man s
lag.
Thereupon he cried very loudly,
;i:id then both
the disciples began to belabour his legs with strong sticks.
A great bewailing was then heard, which brought many people to the
scene of action. They asked the holy man as to what the matter wag.
Some wise spectator rescued him from their beating. He explained to
the ignorant disciples that both of the legs belonged to their master.
Tne
service of both of them would bring happiness, and injury to any of them
would ben cause of pain to him.
POPISH IGNORANCE.
The men who do not understand the right sense of the different names
of the Almighty described at length in the first chapter of this book, that
is to say, Indra,
Vishnu, &c. are the different names of the one eternal,
and
wise
holy
Being, talk ill of one another and make them opposed
to one another, as the two foolish disciples did in the above story, thinking
that t*he legs belonged to different UK-II. These popes do not exercise
their judgment, that Vishnu, Imlra, Shiva, and the other names belong
to the same Unitary Spirit, the Inmost Self of ail, the Uuardian and
the Lord of the world, and represent His infinite power, attributes and
manner of existence. Will not God bo angry with them ? Let us turn
to the popery of the Chakrankita Vaishnavas.
-
-i
t-nâgrd
in
!<>_:
ui
w.v>
ot!u>r
CHAIRANKITA VIISBNAVISM.
Ramanuja s Fatal Paddbat

The^dies
of
a
conch, discus, mace, & lotus* ure heated over a fire,
(1)
and the fore-arms are cauterised therewith. They are then quenched in
a pot of milk, which tome drink away.
Now it is probable that it may
I
contain the taste of the human flesh.

The believers of this faith hope to
reach God by these works
They assert that the s ml never goes to God
without their branding tho body with the above marks, for she is imper
fect.
They are of opinion that the messengers of death are terrified at the
sight of Vishnu s c inch, discus, and other weapons, just as the common
people are intimidated by supposing the person to bo a government serv
ant who has on him a b idge jmd other marks. (2) They further say that
!
it is
very important
to pur. a
This sect worships Vishnu,
who
is
rk on the forehead
and marks on arms
represented as holding these things
in his 4
&
htndi
SATYABTHA PBAKABH
316
CHAPTER
a garland about the neck, which are the divine heraldic signs.
They
overawe the heavenly judge and a terrestrial king. They paint their
forehead with the mark of a trident, assume such (3) names as Narayan Das,
Vishnu Dae, that is, as end in Das (servant), and wear (4) a rosary of lotus
Their article of creed for the common people is * Om, Saluta

For the rich people, they have :t I seek refuge at the
tion to Narayan
feet of the Glorious Lord Narayan.
Salutation to Lord Ramanuja
It
luoks like a trade affair. Their marks are according to the face or opulence.
ITS REFUTATION,
These Chakrankitas regard these five signs or sacraments as the
seeds.
(f>)
means of salvation, just as the Warn Margians believe in five symbols

whose names begin with ma in Sanscrit.! The Veda Mantra which they re
Lord,
peat at cauterisation with the marks of a conch, discus, &c., means (i
:
&
the Vedas, almighty, all-energy, Thou pervadest all the objects & parts of the world, the men who are devoid of the
merit of chastity, veracity, contentment, subjugation of the senses, medi
tation, self-denial, austerity and good company, & are undeveloped in the
faculty of reason and the internal sense, do not obtain Thy presence But
they who are purified by means of the above good works, shall see Thee
to their satisfaction. Those who perform great penance in the form of keep
ing virtuous conduct in the world of ohe Great Glorious God, become quali
fied to realise Him. It is wonder how the followers of Ramanuja can prove
the branding of the body from the above Veda Mantra? Were they learned
or ignorant?
If they were learned, how could they render the mantra so
?
absurdly For, these verses have the word atapta tanuh but not atapta bhuj
So if
ekadeshah (2) The former denotes the whole bwdy from head to foot.
the Chakrankitas accept the heating of the body on this authority, they
should burn their body in a furnace. Still they will find their conduct
against the sense of the mantra; for, tapa in the mantra means veracity
and good works. The Taittiriya Upanishat says: pra. 10, adh. 8, that
the Protector of the universe
mi:
the frankness of the heart; practice of truth in thoughts, words, & deeds:
withholding the mind from vice; restraining the senses from indulging in
wicked deeds; in other words, to do good works with body, soul and heart
are called tapa or penance. It can not be cauterism with heated pieces
IT TEACHBBS.
of metal.
The Chakrankitas consider themselves to be great Vaishnavas, but
they never pay attention to their evil customs and evil deeds. The first
teacher of this faith was (1) Shathakopa, who, according to the books of the
Chakrantikas and the Bhakti-mala, which was written by Nabha, was of
the Doom (low caste) tribe. For, it says that the Yogi Shathakopa used
to make and sell winnowing fans, (3) that is to say, he was born of tho
J They are page 297, Madya

Maithuna: copulation.
:
wine, Mansa: ftesh,
% farm ^rcnwS pgirhnfar irafa
Meena
fish,
Mudra
mystic sign,
firam:i
iftwifirtfirarif^wre Rig. IX. Lxxxiii,

(2)
^fiRffi:
<!nHH3K?*i:
(3)
fwjta
w fmw
*ft*ft
i, 2,
IDOLATBT
JAIKIBM
31 7
wanted to read with the Brahmins or to

have treated him with contempt. He
then might have coined new things against the Brahmins and their
forehead mark, cauterising the fore arms with the
scriptures, such as the
His
&c.
disciple was (2) Mumbnhan, born of a Chandal or low caste
discus,
Ho had a disciple, named (3) Yavanacharya, born of a Moslem or
family.
Greek family. But his name was changed to Yamunacharya, He was
who was a born Brahmin, and was afterwards
followed
(4) Ramanuja,
When
he had
tribe of Kanjar.
must
their
hear
scriptures, they
by"
Before his time, all the

initiated into the mysteries of the Qhakrankitas.
books of this religion were written in Vernacular. But he acquired some
Sanscrit and wrote books in Sanscrit poet-y. He also wrote a
commentary
on the Vadanta aphorisms and Upanishats, contradicting the interpreta

tion of Shankaracharya, whom he greatly traduced in his book.
SHANKAR AND EAMANUJ.

Since Shankaracharya believed in non-dualism, or that the soul is identi
cal with the Brahman or the Supre me Being & in reality there is nothing
else in existence, & all the universe is illusion, unreal & fleeting; Ramanuja
believed to the contrary, namely, the soul, the Brahman & Maya (matter)
are all eternal.
Shankaracharya s not believing the soul and the material
substratum to be distinct from the Brahman is not good. But Ramanuja is
also entirely wrong, when he professes non -dualism and believes in three
distinct substances, namely, Vishisht-adwaita or the Conditioned Supreme
Being, the soul, and God Attended with Maya (matter Or nature). In
the soul is always
short, the bad doctrines of the Chakrankitas are:
the
her
of the string of beads, marks
use
for
God
actions,
upon
dependent
on the head, rosary, image worship and other faLe dogmas. The disciples
of Shankaracharya are not so much against the Vedas as the Chakran-
We
kitas-are.
LOW pass on
to idolatry.
IDOLATRY.
Q.
Whence has
A.
It
idolatry
come
has come from the Jainees.
Whence
did it come among the Jainees ?

came forth from their ignorance.
The Jainees assert thnt a man s mind is religiously modified
Q.
according as he sees an image looking tranquil and absorbed in meditation.
A. The mind is intelligent and an image is material. Will the
mind become material like the image before it ? This idolatry is a false
It is invented by the Jainees.
Therefore the
religion, pure and simple.
*
J* A.
It
refutation of their doctrines will be given in the xii chapter.

The worshippers of Dovi (female form of God) and others have
C,).
not copied idolatry from the Jainees, for the idols of the Vaishnavas are
not like those of the Jainees.
DISTINCTION OF JAIN AND VAISHNAV IDOLATRY.
A. Just so for, had they made their idols like those of the
Jainees,
they would have been confounded with them. So they made theirs oppo
site in characteristics.
For, it was their chief duty to quarrel with the
and
the
Jainees
thought it to be their duty to be hostile to them.
Jainees,
Since the Jainees made their idols naked, absorbed in meditation like the
persons who have renounced the world ; the Vaishnavas made theirs
;
clothed, decorated, and accompanied with women, musical appliances in

standing or sitting postures, surrounded with the things of enjoyment
and luxury. The Jainees do not blow conches, ring bella and jingles or
SATYABTH PfiAEABH
318
CHAPTER IX
play upon other leathern musical instruments in their worship. But these
men make much noise. It is these tricks of the popes of the Vaishnava
sects that saved their followers from filling into the traps of the Jainees
and secured them fast in theirs. They wrote many books of fnnciful and
absurd tales in the names of the sages, Vyasa and o hers. Calling such
books Puranas (old), they related stories therefrom to the people.
Pious FRAUD.
Then they took to strange frauds. They would make images of stone
and hide them in mountains or forests, or bury them underthe ground in
and then some of them would tell his disciples that
solitary places
Mahadeva, Parvati, Radhn, Krishn *, Sita, Kama, Luxmi, Narayana,
Bhairava, or Hauumanu. had informed him in a dream last night that his
or her image was at such and such a pi ice.
Should he take it (the pope)
;
out
from that place and, placing
it in
a shrine, be its ministering
goddess would giver what was desired by the people.
When these popish stories came to the ears of rich and foolish persons,
they took them to ba true. They would ask him as to where that image
was. The pope would reply that it was to be found in such and such a
placa or mountain, and that ho would show it to them, if they but accom
panied him there. The foolish people would go with him and finding an
u This
idol there would fall down at his feet in wonder and say
god is
him
hence.
to
shall
kind
You
We
have,
may
carry
you.
very
you a
temple built for enshrining him and for yourêrforming his worship there,
so that we may get our desires fulfilled by worshipping this glorious god."
When one man thus succeeded in fraud, all the other popes took to erect
ing statues with the same kind of frauds for the purpose of earning their
PLEA FOR IDOLATRY.
idle livelihood.
Q God is formless. He cannot bo conceived. 80 there should be
an image for His worship. Well, if we do nothing else but to approach
an idol and think of God after saluting it with palms joined, is there still
ITS REFUTATION.
any harm in it ?
A. As Grod is formless and all-pervading, His image can not be
formed. If a mere sight of an image reminds you of God, will you not
think of Go 1 by observing the earth, water, fire, air, plants and the like
numerous object?, which are made by omnipotent God, displaying His
wonderful skill in them, which are in fact gigantic images, all full of the
heavenly design, and out of which men make their tiny artifical images?
Your assertion is totally wrong that the sight of images calls forth the idea
of God in your mind.
Also, when thera will be no image before a man,
he will not think of God and will fall to robbery, adultery and other
vices in the absence of the idol for, he knows that none sees him there,
Such are the various
and so ho will seldom fail in committing an evil.
evils in worshipping the im-iges of stone and other substances.
If, on the
other hand, a man who rejects material images, believes & knows that God
is always
omnipresent, heart-searching, & just he always holds the belief
that God sees all his good and bad actions, & so he does not think himself
for a moment to be away from God. He never thinks of evil, much less he
he
does it. He knows that if he does any evil in thought, deed, or action
will never escape punishment from the justice of God, the Inner Self.
priest, the g.)d or
MUTTEKING OF GoD^S NAME.

Mere repetition of God s name does him no good whatever, just as the
mouth feels no sensation of sweetness from repeating the word sugar*
Of INCLINATION
IMAGES
candy, nor the sensation of bitterness from muttering the name of netrn
ay/idiract .), but we do feol tliese sensations on tasting them.
(meli:t
The,
urauaS talk
-Is mutteiing the name of God entirely false ?
ae -ruing fmm rep";. ting the Name.
every where of the gr at merit
1
A, -Your manner of repeating it is not good. It

low i-^ our manner of invoking Clod s name ?
(\.
is
entirely false.
A.
IT is against tie
[name.
led to iel! us the Vedic manner of reporting God s
Well,
For jftsl
God is
A. It sh inld be thus
ay
It
most just
quit-able
implies to us that He is nor partial to any, but
should hold frtst to this significance and ever practice justice
to all.
i
We
Thus practised, one name of an attri

in iniquities.
be enough for a man to s; vo him from evil.
iMAGfS OP INC A UN AT
We know that God is formless. But Ho was incarnated in Shiva,
Q.
Vishnu, Ganesh (JaniH Sun, Devi (Goddess Du.rg-) ;snd also manifested
himself in the incarnations of Kama, Krishna, &c. Therefore we make
His images. Do you think it false too ?
A. Yt, it is. (1) For, the Vedas declare Him to be free from birth,
death, & incarnation, as is plain from such expressions as, Ajaekapat, ahaT/am* &c. (2) Also, the reason does not prove the incarnation of God. For,
being everywhere present liko the sky, infinite, and free from tie
pleasure and pain, visibility, &c., hew can He be en
corpo.Ynl qu-iliticlosed in a drop of the ?e n?n or in the cavity of the womb ?
That person
can come and g who lives in one place. To talk of the incarnation
and fills all atom is like seeing a
of Go 1, who is immovable, inv -r
barren woman sjn perfovmiu-/ Ilia
--image, and then beget a son theivnd never indulge
bute of God
will
-;
>.
"
by that
is, it is
a self-contradiction.
OMNIPRESENT GOD IN THE IMAGE.

present everywhere, He is present in an imnge. Why
then is it not good to believe Him to be present in any object and udoro
Him there? Says Chanaky;.
As God
Q.
is
>
God is not in the things made of wood, ^touc, or earth. JJut Ho is

obtained wherever we put our fairh in,
A M1S1AKK & KtFUTATlON
A. As God is im stnt everywhere, to believe Him to be present in
one object and nr.t in others, i- likf considering an emperor to be the
master of a small hut insê id of hohii g authority over all the pioviuct.s
[3
empire.
God
Ls
to
to him y So it is also derogatory

believe
11
im to be omnipresent, why do
you
do you
g..rden to offer tliem to an idol?
or it a i:ie.,t
Him.
you pluck llowers from
to
If
lorali.-.e.
rt
Why
with the paste of snndal? Why do you fumigate it with incense?

paint
Why do you ring bells, jingles, cymbals, beat drums with sticks? He
is present in your hauls,
why do you join the palms in reverence to an
He is present in thy head, n hy (.-.. you bend it to an idol ? He is
idol ?
nt in feud and drink, why do you
them to an idol ? lie is pre
sent in water, why do you bat in; an idol with it? As God is present in all
of them, do you worship the pervader or the pervaded
object? If yuu
worship the Pervader, why do you offer flowers, sandal, &c. to stocks and
ir
<.lTer
.;orn,
Absolute, Incorporeal.
CHAPTER XI
SATTAETH PRAKASH.
320
If you worship the object pervaded, your assertion is false that

you worship God, Why don t you speak the truth, that you are the wor
shippers of stocks & stones ? Piease, tell me if your faith ia true or false.
If it ia true, God will be confined to a body from the effect of your faith.
INEFFICACY OF MERE FAITH.
Why don t you change by means of your faith the substance of
earth into gold, silver and other metals
of stones into diamonds, emer
of water into butter, milk,
alds, and other gems of sea foam into pearls
stones?
sand into boiled Hoar, sugar, &c. ? You never think of pain,
but why do you get it ? You think of ease and comfort, why don t you
ever enjoy it ? Why cannot a blind man see by thinking of eyes ? You
never think of death, how is it that you die ? Therefore your faith or mere
thinking is not true or efficacious. True faith is to believe a thing as it is,
To believe water
for instance, to believe fire as fire, and water as water.
to be fire and fire to be water, is the reverse of faith. To know a thing as
curd, &c.
of
constitutes true knowledge. To know it what it is not, is ignorance.

call non-faith as faith and vice versa.
No
Q.
god comes into an image until he is invoked by means of the
Veda Mantras (verses). He conies at once upon invocation and goes away
upon the conclusion of a rite.
FALSITY OF INVOCATION.
A. If a god descend? upon an image, why is it not enlivened ?
does it no j depart upon the conclusion of a ceremony ? Whence ioas he
it is,
So you
Why
come and where does he go ?

listen to in% brother, the all-filling God
neither comes from nor goes to anywhere.
If you can call God by the
force of the Veda Mantras, why don t you call the departed soul into
the corpse, say, of your son ? Why don t you kill your enemy by dis
These popes cheat you to
missing his soul ? Hark
simple folks
!
There
for their idle life by teaching you such foolish things.
no whisper in the Vedas of the worship of images and of the invocation
make money
is
of
God by means of the Vedic Mantras.

fa* fa*3*
Q HUTT f^Tn^^
fat frfUSg ^T^T
Sf^qTWmJT^^J
*& fa*
These and others are the Veda Mantras. How do you say that it is not
given there ?
t the
A. Good friend Use your own sense a little. These lines are
Vedic words; but they are fabricated by the Indian popes and given i the
Tantras (magical books) of the Wain Margians.
Are the Tantras false ?
Q.
A. Yes, they are totally falga. There is not a single verse in the
Vedas relative to invocation, enlivenment, image- worship, nor there are
such expressions as, / minister bath* Not even such a hint do we find as
._
Make images
of stones
them with Caudal
and metals, enshrine them in temples, and worship

and S) forth.
paste, grains of rice,
If there is no order in the Vedas for

Q.
imago worship, there i
DO prohibition of it in them and if there is any prohibition of it,
be refuted from the very mention of it.T
;
Iso
it
can
.-
MONOTHIIPM
UPAHISHATS
IN
VIDAS.
321
but, on the contrary, there is an

junction of it
not to adore any object in place of God
It is
always prohibited there. Is not the absence of a precedent an injunction ?
A.
explicit
There
no
is
ir
commandment
Here it is
MONOTHEISM IN VKDAS.
5 ^%jfdwqi^?r
fl n*ftu3 sn/snuTflT:
flat
*W*?TH: qfa^far
*
4
They fall into the darkness of ignorance and ocoan of misery, who
HSW
**^
t^.
worship the unmanifesled, eternal and material natuie in place of the Su

preme Being. But they who worship the manifested nature, that is, the
creatures like the earth, atone, trees and other organised objects and
the bodies of men and other animals in place of the Supreme Being
or Brahman, fall into still greater darkness of ignorance and suffer
the protracted pain of hell.
Yaj. XL. 9.
nfflm *if^T Ib. xxxn. 3

5f ?ro
The formless Deity who pervades all the
measurement or the
has
universe,
no image,
like.
SPIRITUAL WORSHIP IN UPANISHATS.
3i
WT^rsfrur^ri
Know and
adore
3T*rwng?f
Him
fli^r
?ro
osr
fetft
Brahman, who
as the
3? qf^Kuran
not
is
11
expressed
But our speech

speech, as persons say of water: Here is water, take it.
stimulated by his presence and power. Whatever is different from Tim,
not worth worshipping.
Kena Upanishat, Part I. 4.
tranrav
f *wf Sirg&ft
aw
fl^* aî
&
by
3? af^gmscf
fafa
is
is
be the Brahman and adore Him who is not limited by

mantal cogitation, but who knows the mind. Don t worship the soul & the
Ib. 5.
internal sens? that are different from the Brahman.
Know Him
to
Know Him
to be
with eyes, bat
who
sun, lightning,
fire
*nyHNf *
Know Him
*}<ntffl
the Brahman & worship Him alone who is not seen

1) n
enables the eyes to see all objects.
worship the
and other dead objects. Ib. 6.
r
38H*tafa?fq^pf*
fl
z*
aw si*
ftfa
$3 af^wqrara
be the Brahman and adore Him alone whom the ears

have not heard, but who enables the ears to hear. Don t worship sound
and others in His place. Ib, 7to
fl^ rîor,
q
zr^mflt n
be the Brahman and adore Him alone who does not
T<U:
Know Him
to
q<
live by
breathing, but who sets the breath a-coursing. Don t worship the
wind which is not the Brahman. Ib. 8. There are many similar interdic
tions.
No IDOLATRY IN VEDAS.
Both existing and unexisting objects are forbidden of the Vedas to be
worshipped. Thus your turning oat a person sitting in a certain place, ia
an instance of the prohibition of existing things. The example of unexist
:
Thus an
son
shalt
action not
ing things is
a well. Thou
Thou
shun
shalt not steal.
the
company
Thou
fall down
into
Be not ignorant.
Such things donot
shalt not
of evil
men.
done, can also be prohibited.

mind, but they exist in God s. Therefore the worship of the
images of stone and other materials is ever prohibited.
Q. If there be no merit in image- worship, there is no sin in it.
exist in
man
CHAPTEE XI
SATYARTH PRAKASH
322
A, Actions are of two kinds only, viz., (1) the duties ordained by the
Vedas, such as speaking the truth, &c; (2) the actions prohibited by the
Vedas, as speaking falsehood, &c. It is meritorious to do the duties or
dained and sinful not to do them. It is sinful to do the actions prohibited,
but meritorious not to do them. How can you be free from sin when you
do works prohibited by the Vedas, as image worship and the like ?
Listen The Vedns are unbeginning. There was no use of images
Q.
ln
Vedic times. The gods were themselves present then. Image worship
came in vogue in later times from the use of the Tantras and Puranas.
When the knowledge and power of man declined, he could not conceive
He could think of a7i image. Thus image- worship is designed
of God.
!
ignorant. For, a man goes to the top of a staircase by ascending

one step after another. He can not go up, if he leaves off the first step.
Therefore image worship is the first step towards God. When knowledge
dawns upon the mind from worshipping an image, and the internal
sense is purified, man will be able to think of God. For, an archer or mus
keteer first practises to shoot his arrows or bullets at a visible mark or the
In like manner, a man
bull s eye, then he can hit an invisible mark.
obtains the subtle Brahman after practising the worship of gross images.
Also, girls play with toys as they are not developed to go to their husbands,
Thereiore image-worship is not a wicked deed.
A. If a religious merit consists in doing the duties ordained by the
Vedas, and sin in acting against the commandment of the Vedas, your own
To assume those book$ as au
assertion proves image- worship ta be sin.
thority which are against the Vedas, is to be&otne an atheist. For example,
for the
saya
Mann,
II, 11
HT
ar
rfsT
m: ^rm;
is an atheist who blasphemes, disgraces, renounces & acts

The books written by evil men against the Vedas
Vedas.
the
against
lead the world to the depth of the ocean of misery.
They are all vain,
and
to
so
and
bring misery to their
speak,
false,
ignorance incarnate,
readers both here and hereafter. Mann, XII. 95, 96.
The books written against the Vedas in recent times soon go out of use.
Therefore the âges
To take them for authority is useless and wrong.
from Brahma to Jaimini teach us not to believe what is against the Vedas.
But it is the practice of religion to live the Vedas for, they teach the
Therefore all the Tantras and Puranas being against the
truth
The person
only.
and the image worship enjoined by them is also false and

the worship of
s knowledge cannot be improved from
Erreliîous.
tua-nimate things, but, on the contrary, whatever knowledge he possesses,
It is promoted by the service of the learced and
is thareby destroyed.
Can a man ever
their company, but not by bowing to stocks and stones.
conceive of God by worshipping images ? No, never. Idolatry is not a
a man s bones.
etep to Godhood but a deep ditch, a fall into which breaks
But
in
he
it.
dies
out
of
He then can t get
knowledge and vera
it, nay
and religious up
learned
of
even
the
learnt
frqm
ordinarily
company
city
Vedas, are
false,
Man
323
IDOLATRY.
ARGUMENTS.
and clairvoyants men, are the steps to reach God like

None has been seen to grow wise by worship
on
the
contrary, all the linage- worshippers have wasted
ping images; but,
their life for nothing and died away, and those who exist at present or
to superlatively learned
an up f)er st
stairs to
who
>ry.
come
after, will alpo be deprived of the objects of life, viz., virtue,

will die in ignorance.
wealth, enjoyment, and salvation,
Image-worhid
does not hold the relation to the Brahman us ^ross to subtle. The true
will
&
a scholar to the knowledge of the world. When he perfects it,

J
mage-worship is not like doll-playing, but instructions
in the alphabet and education are likf} doll-playing in the obtainment of
God. Hear me, when a person acquires bound knowledge and good train
ing, he will get God, the true Lord.
Q. -The mind can be fixed upon a corporeal thing, but it is difficult
relation
i* iiS
he obtains God.
upon an incorporeal object. Therefore image worship should be

ARGJMKNTS AGAINST IDOLATRY.
The mind can not be fixed upon a corporeal thing for, it
A.
(1)
grasps it at once, and then ifc runs f ro*m one ot its parts to another. But
the mind may exert its utmost power to grasp God, it can not get to the
end of Him. It .does not get restless from God being without organs
but it is absorbed in contemplating His attributes, works, and nature,
becomes happy and gets rest. If a corporeal thing had composed the mind,
the mind of all the world would have been composed.
For, it ia ever en,
gaged in gross material things in the world such aa men, wgmen, sonsBut nobody s mind is ever tranriches, friends, that are all corporeal.
uutil he directs it to the incorporeal God, for it rests in Him as
quillistfd
He haa no organs. Therefore image-worship is irreltgious.
to fix
it
allowed.
produces poverty, as it requires spending crores of rupees upon

It gives rise to pride and neglect of duties.
The assemblage of men and women in temples begets adultery,
(3)
scuffle, diseases and so forth.
(2)
It
temples.
quarrel,
(4)
The people waste
their life, being rendered void cf courage
from
to bs the only msans of virtue, wealth, pleasuiu and salvation.

thinking
The unity of the priests is destroyed, for by their
it
worshipping
?5)
and forms, they adopt opposite

opposite characters, names
courses of religion, separate themselves from one another, and bring ruin
%
upon the country.
Idolaters believe that their victory and the enemy s defeat de
(6)
pend upon th ir faith in it and so lead idle life. When they are defeated,
the independence of the country and the possession of wealth pass into
the h:mds of their enemies. They then suffer many troubles from falling
into the hands of the enemy like a potter s ass or an inn-keeper s pony.
images
of
Since a person gets angry, flies to force, and calls ill names when
some
one that an effigy is made of him or a stone is used in place
told by
of him or his name, why should not God get ai.gry and destroy the men
(7)
stones in His place in the heart or in the internal

the
sense,,
temple of God ?
from temple to temple in distant countries and
wander
Idolaters
(8)
suffer much trouble, neglect the duties of religion, the world and
of evil mind,
which
who put
is
being harassed by robbers and cheated by bad persons.

to wicked priests, who spend it in
(9) They give m-mey
whoriug<
& quarrels over petty things, a*
adultery, eating flesh and drinking wine,
circumstance, which destroys the pleasure of a gift & causes muoh sorrowspiritual life,
CHAPTER XI
SATTABTH PRAKASH.
384
(10) They do not honor their parents and elders ; but paying respects
to^stone images, they turn ungrateful.
(11) If the images be broken or stolen away, they beat their breast
and weep
(12)
bitterly.
The prieets being oppressed with the company of the wives of

the priestesses with that of strange men, lose the pleasure of the
others
&
life of
connubial love.
mutual animosity
(13) They are destroyed and entirely ruined from
on account of there being no proper obedience in the servant to the
master s behests.
be
(14) The mind of th6 man contemplating on an inanimate object,
comes gross and stunted in reason, or the inanimate nature of the thing
contemplated influences the contemplator
God made the fragrant
mind through the internal
sense.
and othor odoriferous substances

(15^
to cleanse the impurities of the air and water, and to promote health. The
How long would they have been spreading frag
priests pluck them off.
rance in the open air to purify it ? But they destroy them before they
complete their life. They are thrown into gutters and mixing there with
Has God made fragrant flowers to
sloppish water, they produce stench.
flowers
"
be offered to stones
The
flowers, sandal-wood paste, rice and other objects, offered to

into the rnud of th egutter or cess-pool where they rot
thrown
areall
stones,
and produce so much stench in the air as is produced from the nuisance
(16)
committed by people.
die in
Thousands of worms aê constantly produced
and
it.
These and many other evils are produced from idolatry. Therefore the
good people should give up the worship of images for ever. They who
worship stone images or will do it in future, can never be free from the
above mentioned evils.
WOESHJP OF 5 GODS.
Q. Is DO kind of idolatry to bo performed ?
Why has then the
phrase, the worship of five gods, been current in our Aryuvarta (India)
It is no other than the worship of the images ot
troin time out of mii,d ?
Shiva, Vishnu, Atnbika (Goddess Durga or Minerva) Gauesha (Janus)
and Surya
Is it not the
worship of five gods ?

image-worship should be performed. But the followshould be worshipped or revered.
It is an excel
five
beings
corporeal
ing
lent worship of five gods and the phrase, the worship ot five bodies, has
But the ignorant peop.ehave rejected its good
also an excellent neaning.
The modern worship of the five gods, such as
sense and accepted its bad.
Shira and the like, has already been refuted. But the true worship of the
five bodies ordained in the Vedas and the worship of gods and images con
sistent with the teachings of the Vedas, are as follow
A.
(Sol).
No kind
ot
HT
a? *t?T
3>:
II
Ib. 15. 13. 6-
5,
verse 17.
m^?r fqgswuat ^4ff
nsr^ sî sfcsnftr H Tait. i.

wfWJVT Shat- K. 14, Pr. 6, Br.
stnfa
HU
*rg?r
Taj- xvi. 15.
?r i?f *nii
Ath. K. n,v-
<3i3
II
Rig
i-
7,
K.
wiiTak-
10.
V-
1.
An-
11.
GRIAT MEN
8*5
5 GODI.
IMAGES.
m:
Mmu,
33^3; f^qr *nt*ai
Ib.
that is,
the
mother,
worshipped
the chi dren should please the mother by serving her with their body,
soul and wealth.
They should give her no kind of offence, much leas
cause hop au injury. The second corporeal god to be reverenced is
Ha should bo served as tho mother. The third god is the
the father.
is
the giver of knowledge.
who
He should bo served with the
teacher,
1)
dy, soul and wealth. Tho fourth* god is tho guest, who is learned,
righteous, sincere, am: benevolent, und who is engaged iu tho good of ail
by truthful preaching in his constant tonr throughout the world. The
should serve him. Tho fif rh person to be treated with respect is
pe
the husband for tho wife and the wife for the husband. These are the
five corporeal divinities, whose association produces tho body of human
The
III, 55.
iirst
c rpor
less
to be
urTfl
^3*lfa:
11
is
>ple
beings who give them protection aujl education and from whom knowl
edge and truth are obtained, They alone are the steps towards the
ob ainment of God. Thosii wlu do not serve them but worship the images
of st me and othtfr m.iteri-ils, are very much against the Vedas.
Well, there will be nothing wrong, if we worship the images and
Q,
also serve the parents and other elders.
A. No, your good consists in abandoning image-worship entirely and
in serving the worshipful persons above described.
It is nonsense to give
up tho respect of the really norshipful gods in the persons of fathers,
mothers and other elders, whose blessings are evident, and to adopt the
botheration of worshipping stocks ;ind stones. The people seem to have
adopted image-worship, because if sweetmeat, presents, and other offerings
be plumed baf
the parents and elders, they will consume them them
selves *H; keep them for themselves and the offerers will get nothing.
But
if they offer sweetmeat
to stone and in iterial imagos, ring bells, blow
trumpets and conches and mike all sorts of noise, they can lose nothing,
rather they will turn a tantalising finger to the idols, so to speak, and enjoy
the whole offering themselves, just ;is persons do in cheating others
via.,
>re
in
taunt
pointing the finger nt another, a person may tell him
Take thou my thumb,
and then snatch away trom before him all the
things offered. The popery of these priests is very much like it.
They
are called Pujari, that is, art or the enemy of puja or worship or righte
ousness.
Like cheats, these men are dressed foppishly, make charmingly
attractive and brilliantly giudy images highly decrated, rob the helpless
and thoughtless simpletons of all their riches, and roll in wealth. Had
there been a pious king, he would have employed theaa men in
working
in quarries,
sculpturing, and building houses so as to provide them with
fo
and drink and help them i.o lead an honest life.
GRHIT MEN S IMAGES.
Q. -Why. will not the idea of resignation and contentment arise in the
mind at the sight of
image of the man of salf-denial and tranquillity
fc<
"
>d
a,<i
excited at tho appearance of a woman s stone image?

A. No, it will nêr. For, the introduction of the inert qualities of
the image into the mind lessens its thinking and distinguishing power.
Without distinguishing it there
be no renunciation, without renuncia
tion no kaowledô an I without knowledge no
Whatever
tranquillity*.
juH
as lust
cm
CHAPTIB
SATTARTH PRAIASH
26
renuQciation or unselfishness
is
produced
in the
XI
mind, comes from the com
&
reading their lives-, for, there

pany of sages, listening to their preaching
is no love for the image of him whose merits are unknown
the cause of
love being the knowledge of merits. It is from such evil causes as imageworship and the like that millions of men have become useless, priestly,
beggarly, idle
unenterprising. It is they who have spread stupidity in the
:
&
whole world.
There
is
also
much
falsehood as well as
MIRACLES AND
humbug in
SACEED PLACES.
idolatry,
BEWARES.
Q. Think of Kashi (Benares) where Aurungzebe was shown a great
many miracles by Lota-bhairava. When the Moslems made an attack with
the view to demolish the temple, & began to shell it, a swarm of bumble bees
attacked the enemy who were struck with panic and so took to their heels.
A. It is no miracle produced by the stone image; but there must be
a hive of bumble bees, which are by nature cruel and rush to sting on the
least provocation,
The miracle of the milk stream that was seen there,
was the fraud of the priests.
Q.
Why, Mahadeva (Shiva) hid himself in a well and Beni Madhava
(Krishna) in a Brahmin s house to avoid being seen by barbarians
(Malechha). Is it not a miracle ?
A. Since they had Kota-pala, Kala bhairva, Lota bhairva and other
hosts of spirits, ghosts, and garurh (a god, half bird and half man, the
vehicle of Vishnu), why did they not repulse the Mahomedane iu a fight ?
Why did they not reduce the Moslems to ashes, as they did Tripurasur
and other frightful demons according to the account of Mahadeva and
Vishnu given in the legends of the Puranas ? Hence it is proved that the
poor stone images could not fight with the Mahomedans. When the
enemy came to Kashi in their course of demolishing temples and breaking
images, the priests threw the stone phallus into a well and concealed Beni
Madhava in a Brahmin s house. Since the messengers of Daath durst not
enter Kashi from the fear of Kala-bhairava, and it is not destroyed even
in a cataclysm, why did they not scare away the messengers of Moslems ?
Why did they allow their royal palace to be destroyed ? The truth is, that
all this is a mere popish fraud.
GAYA.
Q. The performance of the Shradha (offering rice balls to the manes)
sanctifies the departed ancestors and sends them to heaven in virtue of its
The departed ancestors hold out their hands to receive
religious merit.
the rice balls.
Is it false too ?
A. Yes, it is totally false.
If the
departed souls receive the merit
of the rice-ball ceremony, in which hundreds of rupees are spent to feed
the dead, why should they not participate in the sins, committed by the
Gaya priests such as whoredom & the like by means of the money received
in the ceremony ? Also, the
projection of the hands of the dead is not at all
observed now-a-days, but the hands of the priests receive the offerings. It
appears that some rogue might have in ignorant days dug a pit in the
ground and hid a person therein. Then strewing long grass (kusha) Over
him, he might have offered him rice-balls, which the hidden person must
have taken by stretching forth his hand. Thus a pope might have cheated
some man devoid of sense but londed with wealth, who being struck with
wonder in his ignorance, might in his turn have given currency 10 it. In
like manner, it is also no wonder that the belief, that Havana brOughi
Baij
Nath (an idol of Shiva near Kangra, Punjab) may be altogether false.
327
KALI.
JAGOUNNATN,
CALCUTTA.
no miracle that hundreds of thousands of people worship
Godu
Kmnaksha and the like goddesses at Calcutta?
i,
A
at all.
These men are blind and follow one another like
which
.il
down
into
a pit, but which do not give up the blind lead.
sheep,
In iho saino manuor, tho ignorant persons go one after another and fall
down into the ditcli ot image-worship and suffer pain/fhereint
JAOAN NATH POBI.
Attend to âgan Nath Puri, where there is an
Q,
Well, let it go.
evident miracle. (1) A lo^ of sandal-wood spontaneously comes floating upon
tho soitatthe time of Lord Jagan Nath s changing the body or corporeal inCasement* of sandal- wood. (2) Seven caldrons of rice are piled upon a hearth;
but the rice is boiled from topmost downward, (3) If a person does not
The
eat the refuse offering of Lord Jagan Nath, he becomes leprous.
car of Lord Jagau Nath moves spontaneously. (5) A wicked person can
not see tho Lord.
Tho gods croa/ted the temple in the reign of Indra(6)
damaua.
At
the
time
of changing the corporeal incasement, the king,
(7)
You will
the priest, and the carpenter (who dress the God) die away.
never be able to refute these miracles.
A.
Once a man who had worshipped Jagan Nath (the Lord of the
When lie met me, I asked him of
world) for 12 years, came to Mathura.
these things. He said that they were all false. Aho, (1) our reason tells us
that u Igg of sandal-wood is perhaps secretly sent in a boat and sat afloat
upon the sea at the time of cilanîngthe corporeal incasement of the Deity
It is brought aahoro by the tide waves.
The carpenters catch it and make
images of it. (2) When food is cooked, none but the cooks are allowed to
enter the kitchen and look into the pots.
There are in the ground sir
hearths in a circle with one in the centre. The cooks paste butter, mud,
and ashes on the bottom of the caldrons and boil rice upon the six fire
places. They then scrub the bottoms clean and^put uncooked rice into the
central caldron, upon which the six caldrona of cooked rice are piled
The mouths of six hearths are closed with iron pans. Then those right.
seers who are rich, are called in to see them.
They see the cooked rice of
the top caldron, and then they are asked by the priests to offer money for
those caldrons.
The persons mentally blind and immensely rich, offer
silver and gold coins, and some of them promise monthly subscriptions.
(3)
The low castes bring sweetmeat to the temple. When it is offered, it in
polluted by eating a part of it. Then the kettles of rice are sent to tho
houses of the men who pay for them. The poor family men, monks and
friars, low castes and slum masses all squat down in a row to eat one an
other s refuse food.
When one batch is satisfied, others are seated to eat
from the same dishes of leaves, which is the most dirty way of eating.
But nanny persons donot partake of the refuse food. They cook their Own
food till they return home.
They catch no leprosy and other diseases.
Also^ many inhabitants of the town never eat the offered food, and are
never afflicted with leprosy and other diseases. But there are many lepen
too.
They don t recover because of eating refuse food. There is a Bhai-
Is
it
ii"t
X",
<4)
Chakra
(circle of God Bacchus) made by the Wam-Margians. Subhathe sister of Krishna and Baldeva, is placed between her both
brothers as the wife and mother, which could not have been the case had
ravi
dra,
who
is
Every twelve years

the idol of Jagan Nath at
.1
sandal-wood covering
Ed,
uri in Orissa.
in
the form of the
human body
is
put OH
328
CHAPTBB XI
SATYABTH PBAKASH,
there been no Bacchanalian circle.

The wheels of the car are furnish
(4)
ed with machinery, which when turned to the right moves the car, but
which stops it when it has reached the centre of the fair as the regulator
is then turned to the left.
The ministering priests then cry at the top of
their voice
Make donations, give aline, so that Lord Jagan Nath be
They continue
pleased to move his car on, and our religion be preserved
When they cease
their calling that sort of way so long as gilts pour in.
an inhabitant of Vraja, near Mathura, with a nice suit of clothes and a
shawl on, stations himself before the car and thus prays with the palms
Lord Jagan Nath, be gracious enough to move your car on
joined :
and preserve our religion." Then he mounts the car after prostration
before it. The machine being turned to the right with an acclamation of
Victory to the Lord thousands of >eople pull the
Victory to the Lord
onward. (5) The temple is very
the
tied
to
aad
so it moves
car,
ropes
spacious but dark, so that it is lighted with lamps in day-time. Curtains
hang both aides before the images there. The priests stand inside. When
one of them pulls a curtain, the images are at once hidden. Then the
ministers and priests thus cry out to the persons who crowd in the vesti
a Offer
bule to catch a sight of the Deity
presents^ all your sins will
leave you off
Then you vyill see the God. Make haste!" The simple
Then the curtain is
folks are thus robbed of their money by the cheats.
at once withdrawn and the God is seen by the devotees, who shout Victory
to the God, are very much rejoiced, & are then driven off contemptuously.
:
"
INTKI-DININO..
The descendants of Indradamana are still found in Calcutta. He was

a rich king and worshipper of Goddess Devi. He spent hundreds of
thousands of rupees on the erection of the temple. His object was to solve
the problem of taking food at each other s hands by making them partake
But how can the fools give up their exclu
of food from common dishes.
If you believe in gods, you should regard as gods those
sive habits ?
artisans who have built the temple. The king, the priest and the carpenter
never die at ther time of changing the sandal-wood covering, but they be
come the heads of the ministrant pastors. It appears that at some time they
might have tyrannised over their subordinates who must have successfully
Since the heart of the idol is hollow, in which
plotted against their life.
a Saligrama* is placed enclosed within a golden casket and the latter idol
is daily washed to make the aectarf of feet
(charan amrita) they might
have applied some poisonous acid on the candle stick to show light on
retiring for rest at night, and given the washed water in the morning to
the three superiors who were then present, and thus put them to death.
While they died thus, the priestly gluttons gave out that Lord Jagau Nath
carried away with him his three devotees at the time of changing the body.
There are always many such false reports to cheat the ignorant people
of their money.
RAMESHWABA.
;
Is it false too that the phallusj at Rameshwara is increased at

Q.
the time of pouring over it the water of the source of the Ganges ?
A. It is false; for, the temple is dark even in day & so it is lighted
with lamps day and night. When the water is poured over it, the light
Saligrama in an idol in the form of a round or oval stone like a marble and found
the Gandki, a river in the north of Bengal.
It is worshipped as an incarnation of
Vishnu, f The watcr in which an idol is washed is called the nectar of feet. *A symbol
of the generative
organ of Shiva, Ed,
.
in
329
DWARllA.
SOMNATH,
of water like lightning.

Nothing
Neither does the stone image increase in size, nor
does it decrease. It remains exactly the same as ever. The priests cheat
the fools by means of such tricks.
Kameshwara was made by Lord Rama Chandra. If image-worship
Q.
had been against the Vedas, how should he have done to; and why should
of the lamps
is
more happens
reflected in ibo flow
there.
Valmiki write it in the Runayan;i ?

A. There was neither the runno nor even any trace of that phallus or
its shrine in the time of Rama Chandra.
But it is certain that a Deccan
king, Rama by name, built the temple and called the phallus Rarnesliwara,
When Rama Chandra with Situ, Hanuraana, &c. started for Ayofrom
Lanka (Ceylon) in a balloon by way of the sky, he said to his
dhya
queen Sita: Valmiki Ramayaua, Lanka Eanda, Sarga 125, verse 20,
n
Sita, when I was distressed f otn thy separation and wandering

J,
about, I passed the four rainy months at this place.
thought of and
meditated on God, who ia ail-pervadin<, and is the Goi of #ods, the
Great God, the Supreme Spirit. It was His grace that I got aL require
things here. There is the bridge we constructed to go to Lanka, where we
slew Ravana and brought th- 9 back.
Nothing more than thia is written
here by Valmiki.
DECCAN.
"
There
is
an idol of Ka-hya-k^ritji.
it
smokes unto
this day. If
image-
false, this miracle will be false also.

The
It is a popish fraud.
Is it all false.
worship be
A.
mouth of the idol m iy
be hollow, from which there will be a hole to carry a tube through the
wall behind to another house. When the priest gets a smoking pipe ready,
being* furnished with a smoking tube and stuck to the mouth of the idol,
and when the curtains are let down, he comes outside, and then a man
hidden behind begins to stnoke so that the hubble-bubble makos a bub
bling noise. There must be another hole through the nose and the mouth,
so that when the hidden
blows the smoke, it comes out of them. Thea
it is the
opportune time for the priests to strip the foolish pilgrims of all
their wealth.
DWABIKA.
Don t you know thr,t the imaê o Dakor went "with a devotee
Q.
from DW irikft ? Though several miuadi in weight, that golden image
weighed but one ruttee* and a half only. Is it not a miracle ?
A. No, it is not. That devotee must have stolen away the image. As
for the enorinoui weight of the unnga being equal u* one ruttee and a half,
it is a lie pure and sitnplo, given out by sotna one intoxicated with heu\p
SOMANATH.
decoction (bhang).
Q.
See, Soraanath rested above the ground, which was a great mira
mm
cle.
Is
it
false also
A. Yes, it is false. Listen tome. There were magnets above and

below so that the image was suspended in the air from their attraction.
When Mahinud of Ghazai fought his way to the temple, the miracle waa
that he demolished it and disgraced the priests. The Hindu army many hun
dred thousands strong was routed and put to flight by ten thousand Mos-
One
pounds.
ruttee
is
equal to one-tenths of a scruple.
One maund
equal to eighty
is
,
SlTYABTH
830
PflirifcH,
CHAPTER XI
priests made offerings, called on gods, and prayed:

Mahadeva, kill this infidel & protect us!" They advised their royal follow
ers to have patience as Mahadeva would send Bhatravu or Birabhadra,*
The popish
lems.
"
who would kill all the infidels (malechi a) or blinden them. Their god
was about to be propitiated. Haaum-ma, Durga, and Bhairava were seen
Tnose simple kings
in a dream and they said that they would settle all.
and warriors (Kshatriya) were led to believe in these statements of the
Many popish astrologers eaid that it was not astrologically proper
popes.
time for their advance. One pointed out the evil moon in the 8tli man
sion, and another showed an omiiioub conj unction (yogini) before them, and
so forth.
Thus the warriors were misled and delayed. The army of infi
dels soon came and surrounded them.
They flad in disgrace. Several
popish priests and their disciples were captured. The priests offered with
joined-hands to give three crOres of rupees provided that they would not
pulldown thetemplw and break the idol. The Moslems replied that they
were nob idolaters bub iconoclasts. They at once fell to destroy the temple.
When the root was destroyed, the im ige iîl down from the removal of the
;>
magnets, It is said that when the image w is broken, some 18 crores

worth of gems came out of it. When the popes ami priests were whipped,
they wept and cried pite iusly. Th3y were asked to show the place
where treasure was hidden. They were so cruelly beaten that they dis
gorged the secret. The Mahomed anS at once pillaged and secured it. They
made slaves and porters of the popes and their disciples, who were made to
grind hard, to cut gnss, tj clean litrinea, and they gave them gram
to eat. AUs
Why did they throw themselves into destruction by wor
shipping stones ? Why did they not serve God so thtt they might knock
the teeth of infidels and gain a victory over them ?
Also note, had they
in
heroes
of
then
even
worshipped
existing
place
images, they woulu. hare
been saved. Though the priests s^rvea these stones very much,* -yet no
image flew to break the heads of the enemy. But had they served any
hectic man as they did the irasge*, he would have doae his best to protect
his followers and destroy the enemy.
!
NIRSI B CHEQUE.
that (rod Rari-chborh tof Dwarika sent a bill of
exchange to Nirsi Mahita and paid off his debts ?
A. Yes, rt is false. Some banker must have paid the money, and
then somebody gave out that the draft was sent by Shri Krishna. When
the English bombarded the tempi with its images in 1914 A. V.,{ where
were the images gone then? However, the Bagheras showed great bravery in
fighting & killing the enemy, but no image could do even BO much as to
break the leg of a fly. Had there been somebody like Shri Krishna, he
would have discomfited them hip and thigh, so that they would have taken
to their heels.
Tell me why should his proteges be not beaten, whose pro
Is it also false
Q.
tector
is
Q.
eats all.
whipped.
VOLCANOES IN PUNJAB AND HINQLAJ IN SCINDE.
The Jwala-mukhi (Punjab volcano) is an evident Goddess. She
If you make an offering, she e^ts half of it and leavas the other
These are the powerful spirits in the service of the Great God, called Mahadeva in
Sanscrit, according to the legends of the Puranas. f It is a name of Krishna, given him
when he shunned giving battle to Jarasindha, a king of Magadha (Behar). Krishna emi
grated with his people to Dwarika, the Land s End of India.
dittya, which 1$ 57 years older than the Christian era,
J In the year of Vikraraa
HABDWA*
JWALAMUIHI
381
The Moslem kings brought a
canal to be poured into the crator

the fire was not quenched,
with iron al
Still
nor WHS it shut up.
In like manner, (judde.-s Hiuglaj rides up the moun
tain at, mid-night and is seen there. She sends thunder into the mountain.
The Chandra^ k up well speaks, it a man passes through the Yoni-yantra
ho is freed ruin the necessity of rebirth. One is
(vagina-like m. chin-)
I he man is a half
.rh inn or thhomerha.
called a givat man, who R
man
wt-o
has
these
not
Arj
been
to
all
things not worth
great
iliuglaj.
half.
and
tried to
ciose
it
believing in
No, they are not. The fire*there is emitted by a volcano. The

tricks are the frauds of the priests. It is like the fire caught by a heated
which is put out by
spom of clarified butter for spicing a pot of
removing the spoon irotn f he hearth or blowing upon it with the mouth,
and which licks away some clarified butter and leaves the rest uftburnt.
Wherein does it differ from the hearth fire, which reduces all to ashes that
is thrown into it ? When it is set to A house or the
f-.rest, it eats up all.
Is there anything more in it? As to Hiuglaj (near Karachi), there is no
thing but a popish fraud in it. There is no procession of the Goddess at
Hinglaj. All the tricks are played by the priests. They h ;ve got a pond
of water and another of mud, from the bottom of which the bubbles arise.
A.
s>>up,
The Yoni-yantra
considered a success of a pilgrimage by fools.
m
been
rob
the
has
made
to
them
ichine)
(vaginal
people of their
by
wealth. , The charms ;;r also a popish trick like the rest. If they make a
great man, will an animal loaded with a freight of them be a great man ?
A great man is made by the possession of the best qualities such as right
eousness or religion and courage.
It
is
AMRITSAK.
The pond
Amritsar
is
like nectar, half the fruit of murithi
wall which shakes but does not fall down,
fields flo.t at Rewalsar, phalluses are made at Amar-nath spontaneously,
there pigeons oome from the Himalayas to be seen by the pilgrims and then
go away. Are all these not worth believing in ?
A.
No, they are nor. The pond of Arnritsar is merely called the pool
of nectar, but it is not so in reality.
Its water might be good when there
was a forest, and so it was called Amritsar or the pool of nectar.
do he people die there, for nectar gives life according 4o the Puranas ?
The construction of the wall must be such as to allow it to shake but to
prevent it from falling. The soap-nut munt be an ingraft of: the lotus, or
it may be a hoix
There must be some ingenuity in floating a
altogether.
field at Rewalsar.
At Amar-nath mount .ins are made of ice, so what
wonder can there be if a small phallus (stone penis) is made that way?
The pairs of pigeons mu<t be tame, which are let off from a secret place
in the mountain in order to cheat the
people thereby.
Q.
fsoap"nut)
is
at
sweet, there
is
Why
HABDWAB.
Hardwar is the gate of heaven. Bath ng at the Harki-pourhi
(steps of god Han) removes all sins. Residence in the Tapo-bana makes a
man saint. A pilgrimage toDeva-pravnga, the cow s mouth at the Gangotri
(source of the Ganges), Uttrra Kashi, Gupt a K^shi, Tnyugi-narayana and
Q.
si^ht confer a religious merit on a man. Kedar-nath and Badri-naraGurhwalj are worshipped six months by mirttls and six months
ihadeva s face is seen in Nepal, buttocks at
immortals.
Pashu-pati
ttieir
yan
i-y
(in
Kedur-nath, thighs at Thunga-nath, and feet at Amar-natu. Their sight,
CHAPTER XI
SAIYABTH PUAKASH
332
embrace, and bathing at pools there give salvation to the people. If one
wants to go to heaven from Kedar-nath and Badri-nath, he can do so.
What do you think of all these ?
A. Hardwar is an entrance to go to the mountains in the north.
The Hari seeps are the steps to a pool for bathing. They are in fact the
bone-steps, for the bones of all the dead throughout India, are sunk there.
Sin is never removed by any place. It is never effaced without undergo
ing its penalty. Tapo-bana might be a place of saints in the past. It is
now
a place of beggars
Tapo-bana. Penance
is
No
penance is performed by going to or living in

performed by, undergoing it, for there are many shop
keepers there who tell lies Him i batah prabhavati Gr inga. The Ganges issues
from the Himalayas, tne abode of snow. Water gushes out from the moun
tain. The cow s mouth is made to cheat the people. That mountain is the
heaven of the popes. The places there, called Uttara Kashi & the like, are
good for meditators. But shop-keepers carry on their worldly trade there
too.
Deva-prayaga is a place of the Puranic frauds. For, if they do not
speak lies, that gods live where t is Granges and the Alakhananda meet,
who will go there and give them money ? Gupta Kashi is not hidden as
At Triyugi-narayana there
the name implies, but it is as visible as day.
It may be as old as ten or twenty genera
is no fire-place of three ages.
tions of popes, just as the fire-place of the order of the Khakies (who
bedaub their bodies with ashes) and the Parsies is always kept burning.
The Tapta-kundas (hot springs) get heat from the bowels of the earth, & the
water is heated in passing over the hot strata. The cold springs near them
receive water from the mountains above them or from places where there
is no heat, so their water is
The country in which Kedar nath is
cool.
is
But
the
situated,
very good.
priests or their disciples hav. got a tem
built
a
stone
fixed
around
in
the ground. Its abbots, priests, & pastors
ple
1
get money from men, blind of mental eyes and full of purse, to indu4ge in
sensuousnesa. In like manner, there are many swindlers at Badri-narayana.
The Rawalji is the pontiff. He has many wives instead of ono. Pashupat
an idol of five faces. As there is none to enquire into
is a temple
with^
these matters, pious fraucs have gathered strength- But the mountaineers
are not so deceitful and money-grabbing as the priestly people of sacred
Also, the landscape there is very beautiful and picturesque.
places.
VINDHTA GODDESS NIAR MIRZAPOBK.

Q. The octomanus Goddess Kali Vindhy-eshwari of the Vindhya
chala mountains (in the North-west) is evidently a true goddess.. She
changes her forms three times a day, and there is no fly to be seen ID all
A man
her premises.* Prayaga (Allahabad) is the king of sacred places.
All desires are
gets success in life by shaving his whole head there.
fulfilled by bathing at the confluence of the Ganges & the Jamna. In like
manner, Ayodhy^ (Fyzabad) has ascended to heaven several times with all
her inhabitants. Mathura is superior to all the sacred places. Brinda-bana is
the place sanctified by the sports of Lord Krishna. It is a man s great luck
that he has been on a pilgrimage to Braja and the Goberdhana hills. A
fair of hundreds of thousands of men assembles on the occasion of a solar
eclipse at
A.
stone.
Many
Kuru-kshetra (near Delhi).
Are
all
these false
Our eyes only see three images plainly that they

As regards the three transformations, iheir cause is
goats are slaughtered for offering to the Fury. So
it
ar^ made of
the dexterity
should attrtct
many
flies.
33S
MODERNITY OP IDOLATRY,
MATHUBA.
There are thou

in dressing and decorating the idol.
sands and hundreds of thousands of flies there. I have seen them with
my own eyes. As for shaving at Prayaga, some barber able to compose
Sanscrit verses or giving some money to an Indian pope, might have
written or got the holy book of the religious merit of shaving written
for himself.
If a person goes to heaven by bathing at Praynga, why
does he r, turn home after bath ? Nobody has ever observed the pil
As to one
grims there go to heaven, but all see them return home
who dies there by sinking, his soul passes to the sky and wander
It
orld.
ing th^re with the ethereal current re-incarnates in the
that
i.s
have
called
the
Pryaga
Tirtha-raja
money-grabbing priests
only
Ihere can be no relation of the king or
to cheat people of their money.
in
a
It
is quite impossible that Ayodhya went thrict to
stone.
subjects
of the priosta
<
heaven with its inhabitants, dogs, asses, sweepers, shoe-makeri, and dirt
It
It never went to heaven, but it always stood where it wai^
cleaners.
that the town flew to
is a shameless lie circulated by the Indian popes
heaven. This He passes from one
man
to,
another without inquiry.
In
the
same way, they have spread falsehojd about Nemish-aranya & other places.
MATH UK A.
Mathura is separate
It is also false that Mathura te-n lake se nyari
from the three regions. It is not separate from the world; but there are three
great humbugging families in it, whose tyranny has made it difficult for
any one to get rest either on land, in water, or in the air. First, there aro
the Chowbays who are ready to demand their tax from him that goes to
sacrifice! give us alms so that we may eat
bathe, and who always say
and drink bhang (hemp leaves), pepper and sweetmeat balls, and pro
nounce victory to you
Secondly, ther are tortoises in the river, which
:
BO that it is difficult to bathe at bathing places. Thirdly, there

are red-faced monkeys in the trees or on the tops of houses, which carry
awuy turbans, caps, ornaments, and shoes, and which bite, attack, dash,
and sometimes kill unwary persons. All these three are revered by the
popes and their disciples. The tortoises are given gram and other grains
to eat
the monkeys, gram, molasses and other eatables; aad the Chowbays, sweetmeat balls and presents by the devotees. Brin irabana might
be a holy place in some past time, but it is not so at all now
it is like a
brothel (lit. wilderness of
full of the wickedness of the priests
prostitutes)
and their blind followers, libidinous youths and maideni. Ii^like manner,
the popes turn every thing to account in the fair of Hhe festival f lamps
and the Goberdhana and the pilgrimage of Vraja. Also the same pious
frauds are practised by the popes at Kuru-ksketra (the battle field of
bite,
Mahabharat.i) to live an idle life. Among them whoever is righteous and

benevolent, severs his connection with them.
Q.
Well, idolatry and pilgrimage to sacred places hare been in
rogue from eternity. How can they be false ?
MODERNITY OF IDOLATRY.
A.
What do you mean by eternity ? Is it what comes down from
unbeginning time ? If they had existed from all eternity, how is it that
no trace of their name is found in the Vedas, Brahmanas and other scrip
tures by iages and philosophers ?
Idolatry has been itarted by the Warn
Margians and Jainees nearly for the last 25 or 80 centuries. It was not
foaud at first in Aryavarta (Indii). There were also no sacred places
then. When the Jainees Made Girnar,
Palitana, Shikhara, Shatrunjaya, Abu,
arid other gacred places the Brahmins also mado theirs in imitation of
;
SATYAETH PBAKASH.
334
CHAPTER
XI
them. Those who want to examine the matter to find out their antiquity,
should look into the oldest registers and copper plates, &c. of the priests
there,
They will then be convinced of trie fact that all these sacred places
were made nearly 50 or 1,000 years ago. Nobody among the priests has a
Thus they are quite modern.
writing older than 1,000 years.
)
SANCTITY OP PLACES.
Are such things
the efficacy of
f*lse
muttering the
as the religious merit of sacred

?
Thus for instance,
Name
places and
Sins committed
at other holy places are destroyed at Kashi (Benares).

Yes, they are. For, if sins could be destroyed, the poor would ha ve
got riches, dethroned rnonarchs their kingdoms, the blind their eyes, and
the lepers wholeness. But no such thing takes place there. Therefore
the sins of nobody are ever removed, nor anybody obtains an addition of
MUTTERING OF THE NAME.
virtues there.
mmfa
These Sanscrit verses are from the popes Purana. They mean; (1) If
a man utters the name of the Ganges even at the distance of a bundred or a thousand miles, his sins are removed and he goes to the
heaven of Vishnu. (2) The muttering of the two syallables of the nnme of
Ha-ri takes off all sins ; the same is done by repeating Rama, Krishna,
Shiva, Bhagawati, & other sacred names. (3) If a man sees & bows to the
phallus (penis) of Shiva or his image in the morning, all his sins Committed
removed ; if at nuon, all his life-long si4ns are
j it the previous night are
if at evening, all his sins of seven lives are
off
S*uch is
w.ped
purged
Will it be false too ?
the efficacy of the sight of the idols.
<;ff.
A.
What doubt
is
there in
its
being false
For^ the repetition of
names of the Ganges, Han, Rama, Krishna Shiva, and Bhagawati does
not remove sins. If sins are removed, none will be miserable and
As enormous sins are being committed in
afraid of committing sins.
that if they mutter the sacred n^mes or go
believe
the
popedora,
ignorant
on pilgrimages, the sins will be removed once for all. It is on the strength
the
of this belief that they are bringing ruin upon this as well as the other
life. But the consequence a of trie sins commuted must have to be borna.
Q. Then, is there any sacred place or method of the muttering of tht
Name, which
is true ?
Yes, there is. The reading ami
aching of the Vedas and other
true scriptures, tae company of the rigteous and learned, beneficence,
the practice of virtue or religion, introspection or the practice of Yoga,
absence of enmity, undeceitfulnes*, veracity, the observance of truth,
acting upon t-uth, the maintenance of chastity, the service of the teacher,
A.
t<
guest, mother, father, singing the glory of God, prayer, meditation, quies
cence, the subjugation of the senses, modesty, lighteous courage, wisdom,
knowledge, and the like virtuous qualities and works, being efficacious
enough to emancipate mnn from sin & SOTOW, are the real emancipators or
"tirthas" as
they are called. Those things whicn are laud & water, can never
be tirtlias or emancipators: for, j uwi yais taranti tani teerthani tirthas
SlBVICI Of TEACHER
NAME-MUTTERING
335
Land
are those by whose means people cross the sea of sorrow (world).
mid witter are not helpers in the mutter, they rather sink a man and kill
him (by temptation.) Bo.iU niid other conveyances can be culled tirthas
a sea and land.
for they enable a man to
cro<s
P. 4,
v. los.
Ya i- XVI
iroVra
Those bachelor students who study a book together w.th a common

to the same emancipator or sa-tirthya.
The
preceptor, are said to belong
tirtha (fam. sacred place) is to îve food and other necessary things to one
versed in the Vedas and other scriptures, and wedded to veracity and
righteousness, and to receive knowledge from him, and so forth.
The muttering of the Name: yapyn. nama wihad yaxahah or remembering
d M! i^ tMc pertormaiu o of great works ot righteousness and religious glory
For instance, the Brahman, Supreme Ruler, Lord, Judge, Mercful Being,
Almight Lord, &c. are the names of ijod Indicative of His attributes, exig
ence and character. In o.her words, the Brahman is the greatest being of all.
Po-rameshwara is the Lord of lords or. King of all kings. Ishwara is the Al
in justice. He is merciful and kind
mighty Being. As judge, God never
to all. Ho is Almighty, as by Hi* own power He creates, maintains, and des
He di es not stand in need of help from anybody. The
troys the world.
Brahman is the maker of the various objects of the world. Vishun perrades
and protects all. Mahad^va is the God of gods. Rudra is the destroyer
of the world.
Thus these meanings of the above names should be imp
man should try to be great by doing great deeds.
ressed upon the mind.
He should acquire strength and, power, which should be always develop, d.
He should on no account commit an evil. He, should be kind to all and
He should make various kinds
perfect his means to the best of his power.
of things of are and science, regard the pleasure and pain of others in the
world like his, protect all, be learned among the learned, try to punish
the evil deeds and the iniquitous and protect the righteous.
In this man
ner, he should endeavour to know the import of the Divine Names and
bring himself to imitate the Great God in His attributes, deeds and
character, for that is the remembering of His Great Name.
d>es
"
SERVICE OF THE TEACHER.
Are these and other merits resulting from the service of the teacher
One should drink the washings of the teacher s Tieet, obey his
orders whatever they may be, regard him like Veinaua (the dwarfHi in
right
* liko Narasinha
if he is avaricious,
(the leonine, incarnation) if
he i* hot. tempered, like Rama if ho is attached to the world, and like
Krishna if he is lusty. Howsoever wicked the teacher may be, a man
should not slack his faith in him. The religious merit of the horse sacrifice
accrues to a man at every
u
the journey he undertakes to see his
carnation)
>
teacher.
Is
it
true ?
not true.
A It is
Brahma, Vishnu, Mahesha, and the Supreme
Being are the names of God. A teacher can never be equal to God. This
religious merit from the service of the teacher and the Gum Gita are both
tho great
s of the Indian
The proper gurus or teachers are
popes
the mother, father, teacher, and guest.
It is the duty of the pupil to
frau<
The 10 incarnations are Fish (Dagon), Tortoise, Boar, Lioo,

Dwarf,
Rama, Krishna, Buddha, & Nish-Kalunk (Immaculate to come).
Parasram,
336
SATTARTH PKAKABH,
CHAPTEE IX
receive instruction from thsrn and to serve them, whose duty it is to teach
him or her. But if the teacher is covetous, hot-tempered, selfish, & lusty
he must always be shunned. Education is necessary. If a pupil is recalcit
rant in learning in an ordinary,
way he should be punishtd.
There is no
no gurudorn or popedom in
the possession of knowledge and virtuous qualities. They are not teachers
who are fraudulent enough to wear a string of beads round the neck,
paste and initiate the people into
paint the foi eh 3ad with sandal
are
like shepherds.
the
Vedas.
They
mysteries against
They cheat their
fault even
when death
results to him.
There
is
wo->d
followers of
on their
money
tiM.de
to
serve their
own purpose,
by milking sheep and
just as
shepherds carry
g<>ats.
The avaricious teacher and covet

disciple both practise frauds.
Ed.
the sea of the world, sitting in a stone ojut, so to say.
>us
They
sink
into
The popish teacher thinks that his male and female devotees must
give him something. A disciple thinks that the popish teacher is able to
absolve nim from a false oath and to emancipate him from sin. It is from
such selfish thought^ that both the popish teacher and the popish disciple
are sunk in the sea of misery ot the world, just as the persons sink into a
sea and die who sit in a stoue boat. Away with such popish teachers and
None should ever seek their company. Whoever astociates
disciples!
with them, will sink into the 391 of suffering. These shepherd popish tea
chers of false faiths are practising the same pious frauds as are done by
All this is the work cf the selfish. The un
priests and rnythologists.
although encountering difficulties or suffering pain themselves,
never desist from doing good to others. The dogma of religious merit
accruing from serving teachers and the Guru Gita are made by these un
selfish,
righteous people.
AUTHOR OF PORAHAS (INDIAN MYTHOLOGY).

Q.
(1)
I
^reiîlJTWri
Mababharat.
%?l^t %?:
I
6
)
9Trnfl<3FSflt$t^ll
2
)
g^Wf[fa*nfa ^
(3)
Chh.
pr. 7,
Kb.
1.
Manu.
(5)
(4)
^sjw $*f
Jtl^fWT %^:~ Aphorism-
the author of the 18 Puranas. His teachings must ne

Vyasa
be
accepted as authority. (2 The meanings of the Vedas should
cessarily
be learnt from history, Mahabhar.Ua, and 18 Puranas for, these are in uni
son with their meanings. (3) The stories of the Puranas & Haribansa should
bo listened to in the ceremonies of the manes
(4) The history and Puranas
are called the fifth Veda. These are the authorities for the truth of the
(1)
St.
is
Puranas, whose authority establishes the truth of idolatry and holy places;
Puranas contain their dispensation and permission. (5) On the

10th day at the completion of a horse sacrifice , a little ot the stories of the
Puranas should be read to. (6) The knowledge of the Puranas is the
Veda from its helping in the interpretation of the Vedas.
A. Had St. Vyasa been the author of the 18 Puranas, they would
not have so many falsehoods for, the perusal of the Vedanta aphorisms
and his commentary on the Yoga philosophy shows that he was a very
He could not have written
learned, veracious and righteous clairvoyant.
such falio tales, It also shows that the sectarians of clashing creeds who
for, the
FALSEHOODS OF PURANAS
BBAHMANAB.
337
wrote the Bh^gawata and the other new preposterous books, had no par
To write falsehood against the
St. Vyasa s virtue about thorn.
ticle of
Vedas ami philosophies, is not the work of the persons of St. Vyaaa s learn
But it is tho work ol quiMTuSsom- and selfish ignoramuses. History
& Puranas are not the names ot the Shiva Parana, c. But* the Aitareya,
Shatapatha, S in i, & Gonatha Brahinanas are called by the five names of
history, Parana, Knlpa, Githa (trauitiun), & Nara shansi ; as the following
ing.
The history contains such matter as

aphorism ot a Brahmana prcvt
the dialogue between Janaka and Yajnavalkya, the Puranas the account
of creation, the Kalpa the description of the import of the Vedic meanings
phraseology, the Gatha stories by w*y of illustration of some moral
and evil actions of human beprinciple, Narashanai the account of g
These subjects help us in understanding the meanings of the Vedas.
m_rs.
The sexvioe of the manes consists in listening to the praiseworthy deeds
of the sagos, which is enjoined at the end of an Ashwa Medha.
The read
ing & hearing of the books written by St Vyasa can only be after his birth,
but never before ij. When Rt. Vyasa was not born, the people used to
learn and teach, recite and listen to the interpretation of the Vedas. There
fore, these conditions are only fulfilled by the oldest Brahmana scriptures,
but never by the new fantastical, false and defective books, called the
Srimad Bhagawat, Shiva Purana, &c. St. Vyasa is called the Veda Vyasa
because he*studied the Vedas and spread their study among the people. The
word Vyasa means the diamet^V which goes through the circle ; for, he
went through the four Vedas from the Rig to the Atharva Veda. He
.
nn<l
>od
taught them to his pupils, Shukadeva, Jaimini, and others. Otherwise

name was Krishna Dwaipaynna. It is wrong to say that
I St.
Vyasa collected the Vedas for, hi* father, grand-father, great grand
his christened
father, namely, Parasara, Shakti, Vashishtha, Brahma, and otherg, too,

had studud the Vedas before him. How c.in it tak-} place, if he is the
j
compiler of them
FALSEHOODS op PUBANAS.
any truth in the Puranas, or are they all false ?
There is truth in them by way of
A. They contain much falsehood
falsehood.
Whatever
the
is true in them, is from the Vedas and
gilding
other true scriptures, and wh itever is false iu them, is fromTthe imagina
For instance, in the Shiva Parana, the fol
tion of the Indian popes.
lowers of Shiva (Osiris) accept him to be the Great God & regard Vishnu,
Brahma, Indra, G*nesha, Surya, &c. to be his servants. In the Vishnu
Purana, the followers of Vishnu suppose him to be the Great God and
Shiva and others to be his servants. la the Devi Bhagawata, Goddess
Devi is regarded as the Great Divinity and Shiva, Vishnu and others as
her menials. In the Ganesha Khand, Ganesha is described as the Great
God and the other gods as his serfs. If these things are not the fabrica
tions of these sectarians, whom should they belong to?
Such contradic
tions are not found in one and the same author. Much less they can come
from a learned person. If one account be accepted as truth, the other is
false if the other is true, the third one is false, and so on to the end of
them. The author of the Shiva Purana writes that Shiva creates and des
troys the world; that of the Vishnu Purana, Vishnu: that of the Devi Purana, Devi; that of the Ganesha Khand, Ganesha; that of the Surya Purana,
Surya; that of the Vayu Purana, Vayu. Bach of them describes his creatQ.
Is there
CHAPTER XI.
SATYABTH PRAKASH
338
or as the creator of others creators. If it be asked of these popes how

the creator, preserver and destroyer can be produced, and how the created
can become the first cause of the creation they hold their tongue and say
nothing in reply thereto. The creation of these creators body must be
from the created world. This being the case, how can they who are the
created objects, be distinct from the creation and be the author of that
Their account of creation which is curious, is impossible
creation ?
of occurrence. To take an example for illustration.
:
CREATION IN SHIVA PDRANA.

Shiva
Purina, Shiva desired to create. So he creat
According
ed an ocean, called Narayana, from whose navel a lotus was produced and
from the lotus came out Brahma, who looked about him and saw nothing
bu\ water throughout. He took a, palmtul of water out of the surround
back into it. This act produced a
ing ocean to see and then threw it
bubble, from which came out a man (Vishnu), who said to Brahma
my
I am not your son, but you
Brahma said to him
son, create the world.
are my eon. So they began to fight each other and the fight lasted on the
waters for 1,000 years of gods. Then Shiva thought to himself that the
persons whom he had sent to create, were fighting et.ch other. So there
came out of them both a phallus of light, which projected directly towards
Both of thpm were astonished to see it. They determined to
the sky.
find out its beginning and end, making an understanding between them
that he would be looked upon as the father of the other who first came
back with the discovery of its beginning and end, and he wlib came last
would be the son. Vishnu, for such was the name of the person who came
out ot the bubble, assumed the form of a tortoise and went down to the
bottom of the ocean. Brahma assumed the form of a, swan and soared up
ward. Both of theii proceeded on their journey with the quickn-ss of the
mind. They continued their journey for 1.000 yours of gods but they did
n ot find the extremities of the phallus (Shiva s emblem).
Then Vishnu thought fro n down below and Brahma- from up in the
if the other brought out the knowledge O f the
that,
extremity of the
sky
be considered us his son.
would
\Vhile Brahma was thus ab
he
phallus,
sorbed in thinking, a cow and a fragrant plant (pandanus odoratissimus)
descended from the heaven. Brahma asked them whence they came. They
the phallus for thousands of
replied that they depended upon
years.
Brahma enquired of them if there was an end of the phallus. They re
Brahma askea them to accompany him
there was no end of it.
plied that
and give their evidence, that the cow was pouring milk and the plant
If they consented to the
flowers on the top of the phallus.
proposal, he
would take them to a. place of rest. They replitd that they would not give
a false evidence. Then Brahma pot- angry and told them that he would
cousume them to ashes there t.nd then, should they refuse to give that
So being terrified, they both agreed to give an evidence
sort of evidence.
which he desired. Then all the three descended to the starting place.
But Vishnu was already there. When Brahma arrived. Irj asked Vishnu
Vishnu replied that he could not
if he found out the end of the phallus.
nd it out. Brahma said that he had found it out, Vishnu demanded
evidence for it. Then the cow and the plant delivered their evit at they were both on the top of the phallus.
Then came out a
from the phallus and cursed the iiMgrant plant first that .its flower
not.be offered to the phallus or to any other deity in the world for
to the
BHAQWAT
SHJVA PUBANA
But if aiiy one offered it, he should die for it. It

its telling falsehood.
with her mouth, out of
then cursed the cow that she should e;u 8X -n
which came out the falsehood. None would worship her mouth, but her
-d Brahma that ho nhould not be
t.iil would bo
It
worshipped
It ble>s^d Vi-hnu that since
wnrshifipid i,- the world i or his tolling lies.
he told in,- Truth, he wnuid
worshipped everywhere. Then both
i
i\
339
i><;
Brahma
Visunu prayed
with matted h iir
phallus.
Bring propitiated, an image
caiiK.vut of the phallus and asked them, as they
(Shiva)
were sent to create the world, why they w.-re engaged in quarrelling with
each other. Brahma and Vishnu implied how they could create the world
Mahadeva (ihuliod who came out of the
without materials. TMphallus) gave them a ball of ashes out of his matted hair and told them to
to the
;nj(i
No.v, these authors of the JPuranas should

Brahma, Vishnu, Mahadeva, the water,
lotus, phallus, cow, fragrant plant, and ball of ashes carne out at the time
when there was no material cuise of the creition and the five elements.
create all the world out ot
be asked whence the b
it.
>di-s
Did they come out
of
of their grand-father s house ?

CKKATION IN THE BHAGWAT.
In like manner,
the
creation
account
the
of
Bhagawat
is false.
was produc-d from trie navel of Vishnu, from the

it,
According
lotus came out Brahma, whose right t oe produced Swayambhuva & left toe
Queen Satyuriuui, and whose forehead produced Kudra, Marichi urd the
like ten sons. *From the ten sons were born ten Prajapafcisor lords of
hosts,
whose? thirteen daughters were married to Kashyapa.
Of them, Diti bare
him Daitya; Danu, D.mava; Aditi, Aditya; Vinta, birds; Kadru, serpents;
Sharma, dogs, jackals, c.; and other daughters, elephants, horses, camels,
Bravo
asses, buffaloes, grass, straw, acacia and other thorny trees.
Bravo
Thou didst
hobble-de-hoy author of the Bhagawat Splendid
As a
fee^no shame in writing such falsehood, but w 1 quite blind
matter of course, the union of female ova and male ^ perms produces human
beings, but they cannot produce animals, birds, serf) mis, tre^s, & the like
monsfcrocities against the law of God s nature.
Hbjr can the womb of
woman be capacious enough to carry an elephant, camel, lion, dog, ass,
or tree ?
Why did not lions and others devour their parents after birth ?
How c.tn it be possible for animals, birds, trees and others to be born
of the body of human beings P Sname to such tremendous frauds of these
men, who still mislead the world! it is very strange* that these blind
popes and their aoubly blind disciples hear these utterly false doctrines
to
lotus
&
Are they men or otherwise ? Would that these authors

Bhagawat and other uranas have died on birth or in the mother s
believe in them!
of the
womb! Had there been no popes, Aryavarta would have
These accounts are not contradict
suffered no misery.
ry, for each -marriage

the people pray to Vishnu,
party
own bridegroom. When

they regard
Supreme Being & or.her gods as his servants; when they pray to
Shiva, they extol him as tne Supreme Spirit and other gods as his menials.
praises
him
its
to be the
Also, every thing is possible with the power of God.

God can bring out
creation from man. Beho d, lie has created all tho world as it stands before
us without a c-iuso
What is impos
by His own my>ierinus power (maya)
sible with H.m ? He can do all what He likes to do.
!
Manchi, Atri, Angirah, Pulastya, Pulaha, Ritu, Prachetasa, Vasishta,
Ma no,
I.
35.
Britru
Narad,
340
CHAPTER XI
SATYARTB PRAKASH.
A.
simple people In marriages, though the people sing the praises
of their bridegroom, yet they never make him superior to all others, or
others aa his inferiors, or dispraise others, or regard him as the father of all
others.
ye popes tell us if you are not greater gossippers than buf
foons and sycophant bards. You make him the greatest of all whom you
!
No doubt you have nothing

follow, and the lowest of all whom you hate.
do with truth and religion. You care for your own purpose only. Maya
or power to delude resides in the man who is a cheat and humbug.
Hence he is called a deluder or mayavi. There being no deceit, cheating
and other evils in God, He can not be called a deluder. If at beginning
Kashyapa and his wives could bear animuls, birds, serpents ; why do human
beings not bring forth the same kind of progeny now-a-days ? The order
of creation and the laws of nature described above (in the viii chapter)
are the only true ones, and it is probable that the pope was led to the
to
above ravjng from misunderstanding them.

\\
According
to tke
Shatapatha,
7, 5. i. 5,
I
Kashyapa made all

Nirukta ii, 2
this world*
Kashyapa ia the name of the Supreme Beinigr, the author of the world,
word Pashyaka in Sanscrit means God who undoubtedly sees
all the movable and immovable objects of the world and all the souls, their
deeds and the systems of knowledge in their naked truth.
for the
_ The word
is
changed
to
Kashyapa from the
transposition of the first
last syllable according to a Muhabashya rule

the first and the last syllable are transposed,
:
&
the
liparyaya sh cha
Adyanta
Not comprehending the
of this rule and being intoxicated with hemp-leaf

decoction^ the
wasted their life in writing the account of the world s origin
have
popes
meaning
against the laws of nature.
CREATION IN MAKKANDEY PURANA.
In like manner, according to the Durga Patha of the Markandeya

Parana, a goddess was produced froTi the glory emitted from the bodies
She killed Mahishasur. The whole world is described as filled
of gods.
with Raktabijas who were born from a drop of ti.e blood of Raktabija,
A river of blood is said to be
falling upon the ground from, his body.
and
other
idle
tales
fill this book.
These
When the whole world
flowing.
was filled with Raktabijas, where did the Goddess, her lion, and her army
If it be said that Raktabijas were far from the Goddess, then the
live ?
whole world was not full of them. Had it been so filled, where were the
animals, birds, human beings and other sentient beings, and water laud,
ORIGIN OF BHAOWAT.
crocodiles, &c ?
Now listen to the frauds of what is called the Shrimad Bhagawat.
God Narayana taught Brahma the Bhagawat of 4 couplets only, II. xc. 30
:
if^rf
VW
II
Brahma, receive from me the most recondite knowledge accom

divine light and mystery, and being a means of virtue, wealth,
with
panied
salvation.
and
Now, it is superfluous to use the adjective most
pleasure
recondite" of knowledge accompanied with divine light. It is also a tauto
word mystery of the recondite knowledge. Hence, if the
logy to use the
"
"
LION
141
BOAR,
foundation couplet is meaningless, why should not the book be regarded to

be of a piece? Narayana hlo sud Brahma, Bliag. II. ix. 36
:
would nut
tempted in or go after the world in either the
creation or the chaotic destruction.
But it is written in the 10th
Br.ihm
th;it
stole
c;dviN
of
the
Krishna
out of wordlinesa. Now,
chapter
one of these two assertions, nairn-ly, Brahma without an alloy of worldth ut he
l>a
cyclic
Brahma
which is rank worldliness, must be

As
in
which,
fact, stultifies both of them.
t
(false,
thare is neither love, hatred, anger, envy, nor pain in heaven
why
were Sanaka and brothers angry, though standing sentry at the gate
of heaven ?
As they got anger, the place can not be heaven. As Jaya
and Vijaya were both God s door-keepers wh were duty-bound to obey
their master, how could they be in fault if they prevented Sariuka and
brothers from getting in ? As they were blameless, they could not be
accursed or condemned.
But they*were condemned to fall dowm upon the
earth,
Their fall proves that thare was no land, but there were only sky,
;iul
stealin
calves,
and the other true
>
Then how were the gate, mansion, and water sup

the absence of land?
Then again Jaya and Vijaya prayed
to Sanaka and brothers
holy sages, when shall we be allowed to
come back to heaven ? They replied to them
If you serve God Narayana
with love, you shall reach heaven in the seventh rebirth but if you hate
and oppose Him, you shall get to heaven in the third rebirth. Now, think
that Jaya and Vijaya being the servants of Narayana, it was the bounden
duty of the latter to protect and help the two former. If a man oppresses
a mast -r s servants without a fault, and the master does not punish him,
the servants will be oppressed by all men. Narayana should have
well treated Jaya and Vijaya and severely punished Sanaka and brothers
for tneSr violence in getting entrance and for their fighting with his serv
air, fire,
and
ported there
waiter.
in
ants.
He should have for justice sake hurled them headlong on the
earth for their accursing the servants.
When such is t^he misrule & state
of justice in the domicile of Narayana, it is nothing wonderful if his wor
shippers, called the Vaishnavas, are very much oppressed and maltreated.
After the condemnation they were born on earth as Hiranyaksha and
Hiranya Kashyapa, of whom the former was killed by Barah (Boar).
THK BOAR INCARNATION.
His story is thus related: He rolled the earth like a mat and went to
Vishnu incarnated in a divine Boar & lifted
sleep, using it for his pillow.
the earth on his tusks from under his head. He got up, & both were engaged
in fight, in which the Boar kiLed him. Now, these popes who made t he story,
should be asked if the earth was round or flat like a mat. They would not
be able to reply to it for, the followers of the Puranas are the enemies of
geography. Well, when the earth was rolled into a pillow, what did he
What was it on which the Diriue Boar ran on his legs ? When
sleep on ?
the Boar lifted up the earth on his tusks, on what did they stand to fight
each other? There,was nothing to support them. Perhnps they fought
by standing on the breast of the popish author of the Bhagwat. But
then what did the pope sleep on ? This affair is like a gossipper coming to
another gossipper and telling him a gossip. Since gossippers frequent the
houses of liars, there is nothing wonderful in this kind of idle prattle.
THK LION INCARNATION.
As for Hiranya
ishyupu, he hid a son, called Pralhada, who was a
devotee.
Being sent to school by his father, he asked hia teacher to
;
SATYAETH PRAKASH
write the words
Kama, Rama on
his slate or board.
CHAPTER XI.
When
hisfathar came
he asked him why he muttered the name of his enemy. The

boy did not desist from repenting it, Then binding him hand and foot,
he hurled him from the top of a hill, and also threw him into a well, but
the boy got scot-free. Then he heated an iron pillar and told him that
if his god
to whom he was so much devoted, was true, he would not get
burnt by catching it. Pralhada went to catch it, but hesitated in the
mind if he would be saved from burning. Narayana set up a row of
ants moving on it.
His doubt was removed, and he touched the pillar at
once.
It was rent and a Human Lion Game out of it.
He caught hold of
his father and split his belly, so he died. He then began to lick Pralhada
out of love, and asked him to name his boon. He asked for his father s
salvation.
The Human Lion gave him the blessing asked for, saying that
twenty-one generations of his ancestors would be saved. Now, attend to its
absurdity It is also a groundless idle talk like the other. If the author of
the Bhagwat was hurled rom a mountain and nobody intercepted his fall,
he would be dashed in pieces and die. The father of Pralhada did nothing
bad in sending him to school. Pralhada was so fooliflh as to give up his
study and turn a monk. If a man believes it to be true that ants crept on
a heated pillar and Pralhada did not get burnt by embracing it, he should
be also bound to a, red-hot iron pillar. If he does
get bur^t, then and
then only we ghould believe t.hat Pralhada might not have been burnt.
Also, why was the Human Lion not burnt ?
Again, Sanaka and brothers
blessing was that he would go to heaven in his third rebirth, which
to
know
of
it,
sma>
"ot
Narayana forgot. According to the Bhagwat, the, line of descent

Brahma, Prajapati, Kashyapa, Hiranyakshn, and Hiranya Kashyapa,
is
So
the last is the fourth in descent. Therefore there nre not twenty-on generations of Pralhada s ancestors, and it is a bare-faced lie to say that his
twenty-one ancestors went to heaven. Also, those very Hin.nyaksha tand
as Ravana & Kumbha-kHrana and then again as
Shishupala and Dantavakra, So where was the Human Lion s ble>sing of
their salvation ?
Snch a reckless rhapsody can only be believed by carebut
never by learned people.
ignorant peoplj,
GIAKTESS PUTANA.
Now turn to tho stories ot Putana and Akrura
Hiranyakashpa incarnated
TOT
smjefiN
Bhag- X- xxxix 83-
*nm
m^
flfa
xxxviii 24.
Akrura, beng sent by Kansa,* started by a cnr yoked with horses

swift as the wind at day -break and reached Gokal lour miles distant
at sunset
Perhaps the horses were running races round the author of
the Bhagawata all the while
Or else they lost their way and so the
The
drivers and Akrura went to the hous^ of the author to go to sleep.
is
of
Putana
described
to
be
six
cos
&
wide
very long. She
body
(leagues)
was killed by Shri Krishna and thrown between Mathura and Gok*l. If
it was true, both Mathura & Gokal, including the house of the
pope who
wrote it, would have been buriid alive under the Giantess corpse.
AJAMEL.
The story of Ajumel ha? neither head nor tail. He named his son
At his death he calltd his
Narayana by the advice of Narad a.
but
God
Did
not
Narayana cropped up.
son,
Narayana know of the intent
If such is the efficacy
of his heart, that lie called his son, und not him ?
!
A king of Mathura and maternal uncle aad enemv of Krishna He sent Akrura to
But Krishna succeeded in
bring Krishna to a Veast where his murder was arranged.
slaying
him
in a fight.
AUTHOR OP BHAOWAT
KEISHNA
348
muttering the name, why does not Narayana now come to the rescue of
the persons repeating his narno and smarting under pain ? If it is true,
why are not the prisoners become free by repeating the word Narayana ?
of
SOMERU.
In the same manner, the dimensions of the Sumera mountain are de
scribed with so much absurdity ti* is contradicted by astronomy. The seas
are produced out of tho ruts of Raja Priyah-rata s car. The dimensions
of the earth are given as J koti -f yojanas. *Such are the senseless stories
and wild gossips of the Bhagawata, whose talsehood has no bound.
(
ADTHOU op RBAGWAT.
written
was
Bha^wata
by Bobadeva, whose brother wrote the
(Jitairovinda. You know he has written the following couplets in his book,
called the Himadri, to the effect that he has written the Shrimad Bragwata Parana. We had that passage written on three slips, one of which
This
has been
lost.
The purport
of the couplets given in that passage is
two couplets by
Himadri.
the
consult
may
duced
ru tho fallowing
us.
Whoever wants
repro
to verify them,
paper had couplets like these, They mean that Hiraad ri

minister, told PC. Bobadeva that he had no time to listen to the
complete Bhagawata written by him. So he had better write its contenU
a
briefly in ihotnv so that he might succintly know the substance of the tory
The
a,
king
lost
Then Bobadeva wrote

of the Sbri mad Bhagawata bj looking at them.
the following contents, ten couplets of which nro wanting on account of
the papc-r being lost. Those begin from the llth couplet, all these were
written by Bobadeva.
End
of
Scandh^book
I.
Such are the contents of the 1 2 books of the Bhagawata written by

Pt. Bobaddva for the minister Himadri.
Whoever wants to see them in
The forgeries of the
detail, may consult the Himadri written by him.
other Puranas are of a piece
Every one of them surpasses the other in
KKISHNA DEIKNDED.
absurdity.
You know that the account of Shii Krishna is very nicely given in
His merits, deeds, character and life are like those
the Mahabbaratanl.
It does not relate any
of great divine saês.
unrighteous actor misdeed
committed by him from his birth to death. It does not mention what the
Bhagawata writes of him. The author of the Bhagwata ascribes to him
unheard-of unworthy faults. He imputes to him the stealth of milk, curd,
butter and so forth. He is said to have had illegal conection with the
hand-m ii Kubja. Sporting, flirting -and dancing withthewives of others
and other sinful actsare attributed to him. The men of different religions
.
koti
is
10,000,000,
Yojana
= 9 miles,
SATYARTH PRAKASH.
844
CHAPTER
XL
who read it or hear its stories, talk ill of Shri Kvishna. Had there been
no Bhagwata, how could a great man like Shri Krishna be slandered for
12 GENITALS OF LIGHT.
nothing?
The Shiva Parana gives the account of twelve luminous male-organlike idols; but they had no ray of light. These were not seen at night with
out lamps. All these frauds are the creatures of the Indian popes brain.
PURANAS FOR SHUDBAS,
When men lost the power of reading the Yedas, the Smritis
were
made; when they were unable to study the Smritia, the t^has(laws)
traa (philosophies) were written ; and when they were incapable of un
derstanding the Shastras, the Pura nas were composer! for the women and
the Shudras (low castes) only, for, they have no right to^study and listen
ALL TO STUDY THE VED-^S.
to the reading of the Vedas.
A It is all false. For, man s ability is increased by study and teach
All have right to study and hear the reading of the Vedas. For
ing,
instance, Gargi and other women were versed in the Vedas, and Janashruti Shudra, according to the Chandogya, read the Vedas with Rhikyamuni. The 2nd verse of the 26th chapter of the Yajur Veda plainly
have right to read and hear the recitation of
says that all human beings
the Vedas. Then why should riot the persons, who nave written such
false books to turn away the simple people from the truthful books and
to entrap them in folly to s rve their own purposes, be regarded as great
ASTROLOGY.
sinners?
Look at the snare of astrological mansions which has caught the igno
rant people. (1) Akrithnena rajasa is called*. the incantation of the Sun; (2)
Imam deva asapatnam vada dhwan, of the Moon (3) Agnim moordh diwah
kakut patih, of Mars (4) Ddnvu dhyaswagne, of Mercury (5) Brihaspate
of Venus; (7) Saunode oi rabhishatiyadar i/o, of Jupiter; (6) Shuka mandhasa,
Q.
chitra abhava, of the iiahu (ascending

node)
taya, of Saturn; (8) Kuyunarh
of
the descending ode (Ketu Kandika.) The
krinvanfta
Return
hetave,
(P)
the 2nd describes
1st verse teaches the attraction of the sun and e<rth
the 3rd describes fire; the 4th narrates
the active principle in nature
the duties of a householder; the 5th mentions the qualities of a learned
i
man; the 6th describes the semen and food; the 7th describes water, respir
ation and God; the 8th gives the qualities of a friend; and the 9th
describes the method of acquiring knowledge. These verses do not relate
The people are misled from their
to the astrological mansions or planets.
fluence ?
-^
ignorance of the right meanings.
Have the mansions or constellations of stars any efficacy or inQ.
A. Not as described by the astrologic.il p pery Certainly the planets
are the causes of the pleasure and pain of the people in relation to their
tempers, of the change of seasons, and of heat and cold by means of the
rays of the sun and moon. But the believers in the Indian popery say
good banker and sacrificer, you have got to-day the eighth sun, moon, &c.,
Saturn (an evil planet) influences
in the evil mansions of your horoscope.
You
will be sore troubled.
for two years and a halt.
It will
feet
your
But you
take you to wander in foreign lands far away from your home.
will be saved from these troubles if you make gifts to us in the name or
the mansions for muttering the name, recitation of scriptures, & worship.
:
ORIGIN or PRIESTS POWER.
popes are asked what connection they have with the mansions of
else
\ they say in reply :
any thing
If these
POWER or FRUITS
ASTROLOGY
846
The gods have power over all the world?

See, what a plain authority
Vedic verses (mantras) have power over all the gods, and tkose verses ara
in the powvr of the Brahmins, who are therefore called gods.
For, we can
call any god in we please by the efficacy of the verses, propitiate and make
him satisfy our desires. If we had no such power derived from the verses,
your atheists would not have by this time let us live in the world at all.
Truth Speaker. Your gods must have power over the persons who are
H must be the gods who make them do
robbers, raiders, and evil-doers.
evil works. If it ia a fact, tuere cuibe no difference between your gods &
demons. As you can mako the mantras which are in your power do anything
for you, why do you not influence the gods by their means lo bring the trea
sures of kings to your house so as to enjoy the pleasures of life ? Why do
you go about from door to door to beg charities of oil in which perijns see
their reflexion & which they dedicate to Saturn & others ? Why don t you
getas much wealth from what you cull Kuvera (the god of riches) by exert
Why do you fleece poor people of their
ing your influence over him ?
sitrna are pleased by our
hnrd-earned money ? It the z di;.v
giving you
presents and displeased by our withholding them, please to show us their
m inner. Thus, for instance, make
pleasure or displeasure in an evident
the man who is under the influence of the 8th sun or moon, and another
who is fallen under the 3rd, both walk in the burnhinr s u n of Jyeshta
If these heavenly bodies be
(June) without shoes on a heated plain.
pleased \vith them, their bodies and feet will not feel hot but if displeased,
they will be scorched. Also, they both may be made to stand naked On
a plain all the night long on the full moon of Pousha (December).
If one of them feels cold und the other does not, we should know that
Are they your relatives ?
the planets are auspicious and inauspicious.
Have, jou nny postal or telegraphic communication with them ? Do
you visit them or receive visits from them ? If you hnve any power
over mantrab or incantation?, why do you cot became rich or
kings
yourselves? Why do you not reduce your enemies to subjection? An
atheist is one who practices frauds n^-iust the commandments of God in
the Veda-s.
What does it matter if a man fallen under the influence of an
!
evil st*r, enjoys the donation giv^n in the name of stars himself and does
not give it to you ? If you say thut the st*rs ?re propitiated by
giving
donations to you alone, and not to others, have you monopolised the stars ?
If you hold a license, go at d get burnt to death by
calling the sun and
fiict is, that the sun and other worlds p.re
other sti^rs to your house.
inanimate. Tney can never t ke an action or give pleasure to or inflict
pain upon anyone. But all of you who live on donations given in the
Thr>
name of stars, are images of these stars, so to speak for, the meaning of
the word griha (stars) fits you ye gre.hnanti te grahah, viz., those
persons
Until you go to a king, noble, banker
are grikas who receive anything.
merchant or pauper to tell him of the nine mansions of astrology
nobody
everthn ks of them. Bat when you, the incarnate sun, Saturn and the
like stars, attack a man, you nevr let him off without
fleecing him to the
skin. You slander linn by calling him an atheist or the like who does not
;
follow you in your absurdities.
Pope. The evident tru*h of astrology or astronomy is attested by the

occurrence of solar & lunar eclioses in the heavens foretold by us. The influ
ence of the iiara on human destiny is equally evident from thse phenomena.
CHAPTEE XI
SATYARTI PBAKASH.
346
tha influence of star3 that makes : people rioh, poor,<kings,

beggars, happy, or miserable.
The evidence of eclipses belongs to astronomy, but
You know
it i*
Truth-Speaker
Astronomy is true, but astrology is false, except so

to astrology.
natural effect of the stars on the terrestrial existence
the
concerns
far as it
tha solar or lunar eclipse as well as occulfor
instance,
of man.
Thus,
motion of heavenly bodies, is known by
eccentric
or
t itions or the regular
on
certain
take
to
days or to be visible at certain places.
place
not
calculation
Graha laghava
One similar to it is
the Siddhant Shiromani.
quotation from
It means that a solar eclipse happens
also found in the Surya Siddhant,
when the moon intervenes between the sun & the earth, and ajunar eclipse
when the earth comes between the sun & themoon, that is to say, the shadow
of the moc,n is cast upon the earth in a solar, and the shadow of the: earth
upon the moon in a lunar eclipse. Nothing casts its shadow upon the ince-of
the sun being luminous. The case of an eclipse is likOj [one when the
shadow of a thing is cast back if placed befra the sun or a lamp.
It
is
Persons become rich, poor, kings, and betrgirs, in consequence of their

influence of st irs.
deeds and works, but not from
Many astrolo
of
their
sons
or daughters according to the
the
marriages
gers perform
>he
oracles of astrology, .-till thoaejtnarriagesj became unhappy

quarrels spoil
ieM turn widows or widowers.
Had the astrological
conjugal lovo, pir
t
Therefore
conclusions been true, no such thing would have happened.
of actions are true and the motion of heavenly bodies is not
fruits
the
\\
There is no visible connection belithe cause of human pleasure or pain.
Utween the st-irs in the sky and the human beings capable of doing works and
Human beings are the authors
living on the earth far away from them.
and the reapers of the fruits of their actions, and God makes them suffer the
consequences of their actions. As you believe in the influence of stars, you
When a man is born on H certain time whose
should answer the question
the positions of the polar star and other con
to
horoscope youc*st according
is there any other person born at^the same time in the world ? If
junctions,
you reply in the negative, it is false. But if you admit it, how is it that
the one becomes, say, the universal emperor in the world, and the other
does not ? A ell, it you confess that all this trickery is a shift to earn the
bread of idleness, persons will readily believe it.
\
r<
GTARDRH PURANA.
Q.
A.
la
the G-arurh Purana false too
Yes,
it is
false.
Then what becomes of the departed soul ?

A. She enjoys the consequences of her deeds.
How can what is said of her in the Purana" be false, viz., the
Q.
account of King Death (Yama),Chitragupta, his prime minister, his awfully
terrible followers as gigantic in size as the mountains of lamp-black, who
catch & take her to His Terrible Majesty, and who then throw her into thf
Q.
heaven according to the sentence passed on her merits or demerits,

which alms and charities are given, the Brahmins are^feasted at the
ceremony of the departed spirit?, water is offered to the manes, and cows are
given away in gifts to enable a departed soul to cross the Baitarni (Styx)?
hell or
for
A. All these things are the fabrications of papacy. For, Yama (lit.
the kini* of righteousness), Chitra gupta, &c. decide the cases of those
souls that go there,
Where is another caurt of Death, which decides
PEASANT
SHBADDHA
the cases of
L
Dentil
?
s
347
cow.
the souls that sin in and pass away from the region of
miiM ho s .in- such court. Further-, if the bodies of
Not
ou like mountains, why are they not visible ?
Tnero
-
in
ono tingerol theirs --an get into tho door ot a dying man to take away
whom they come. Why arc they not obstructed in the streets ? If y"U
odies, wliero will they put the
say that they cm a-siim. inirr
no pop s house ?
their
of
skeletons
gigair.ic. l.-odie-, it tln-r.large
,
b<
When
a foreinnumorahlo anim-ils. >nch as ant.s and the

fire,
rs of Death come to
If innumerable i:.
d -ath.
like, arc burnt
the forest to t;ike way the sonls of dyijig anniials, there will be pitch
When they run about to
darkness f ro n their black in -Hint .in hudies.
>n
t<
;.
As the.
catch those dying souls, they will
oat one another.
tops of big mountains fall down upon a idain, so their stupendous limbs
will break and fall down in the piemises- of the ex: oundors of the Garurh
Parana, either cnisVm^ the fellows to death or obstructing the doors And
How will they then get out
passages.
10 MANKS.
SHKADDHA OB F
The food offered to the manes and \va:ur and rice balls given to the
lares, never reach the departed spirits, but these substances go to the
houses of the popes, the representatives of the dead, to stuff their belly or
to fill their hand with ôld.
The cow given to cross the Styx goes either
to the pope s house
butcher. The cow never goes to the Styx.
r to the
Then whose tail will the dead hold to cro^s the ferry of the Styx ? Also,
the hand is here burnt or buried, how will the dead catch the tail of the
cow ?
There is a story illustrative of this jobbeiy. It runs as follows
c<>lli
>oij
PKASANT S Cow.
Ones apon u time there was a peasant who had a nice cow at his
house. It gave 4 gallons of milk every day, which was very sweet.
It was
some-time/ tasted b\- his pope or priest, who Contemplated that he should
father. Some
have it givnn to himself by the peasant whwn he lost his
time after it so h:tjpen> d that his ol father wîs on the point of death, his
speech was lost, he was laid on the ground, and he was about to expire.
The friends and relatives of the peasant assembled, when the pope called
faithful man, you should now have a cow given away by
out to him
your father s hand. The peasant put Us. 10 on his father s palm and asked
the pope to pronounce the donation formula. The pope said
Bruvo Does
the father die often ? At this critical ra ment you should bring a cow which
Such
gives milk & is not old, & which should bo excellent in all respects.
I
a cow should be given away as a gift. The peasant said
hare but
one cow, without which I shall noc b abl to support the family and
children, so I shall not give it away. Take Us. 20 and pronounce the bless
You can purchase another milch cow with this sum. The pope said
ing.
Good gracious, you consider the cow to be of greater value than your father
Do you want your father to sink into the Styx and suffer pain ? A very nice
son indeed! Then nil th
relatives took the sido of the pope, for he had
already misled and blindened them. He gave them a hint at the time, so
on that very cow being given away in gift to him.
all insisted
It was
accordingly done. The peasant could not resist their mnanimou vote. The
.nt s father died, and the pope led the cow with its calf and the
milking pail to his house, where he tethered it and put the pail there. He
returned to the peasant s house and went with the bier to the crematory
and ministered at the ceremony of cremation. There also he managed to
take something by his trickery. He thin flteced him in the performance of
<dd
CHAPTER XI
SATYARTH PBAIAW.
848
the ceremony, call* d the Dash-gat fa sapindi worship of rice balls supposed
represent ihe body of the departed soul, who passes away to heaven after
The undertakers or Maha-brahmanas also got much from
this ceremony.
him by their frauds. Tne hungry priests also subs sted to their fill. When
the ceremony was over, the peasanc got on by begging milk fro
neigh
OQ the 14th day he went early in the morning to the pope s house,
bours.
whare he saw that he had just milked the cow in thr pail to its brim. The
Come in, my faithful follower, sit down.
pope o seeing the pedant said
The peastnt Holy priest, come here please.
The pope Very well, let me put the milk in a safe place.
The peasant No no, bring the rnilk pail here.
The pope went to him and placed the pail iu front.
The peasant: You are a great liar.
The pupe Waat falsehood have I spoken ?
The peasant Tell me why you have got the cow from me.
The pope To enable your father to cross the Styx.
The peasant Why did you not send the cow tj the banks of the
Styx ? I relied on you and you kept the cow at your place. I don t know
how many times my father ducked in crossing the Styx.
The pope
no.
There another cow, created out of the merit of
this donation of yours, must have helped your father to get over the river.
The peasant How far is the Styx from this place, & in what side is it ?
to
.*,
The
suppose, it must be some 300,000,000 leagues hence ;

49,000,000 leagues and the Styx is in the S.S.W.
Th^ peasant
Show me the telegram or the letter in reply to yours
sent so far, that a cow was created out of the influence of the meritorious
deed and the father of so and so was carried over the Stygian terry.
The pope Except the authority of the Grarurh Parana, I have neither
a postal nor an electric message.
The peasant How can I believe the Garurh Purana to be true ?
The pope Just as others do.
The peasant This book was written by your ancestors for your liveli
When my father
hood, for nothing is dearer to a father than his son
sends me a letter or a telegram, I shall then sendjthe cow to the banks of
the Styx, and having got him over the ferry bring the cow home, where I
and my children will drink the milk. Bring me the pail fall of milk. The
peasant took tfre cow, calf and pail to his house.
[be ruined.
The popo You take back what you have given in gift
You shall
The peasant Hold your tongue, otherwise I shall wreak vengeance
on your head for the trouble I have suffered for the last thirteen days.
Then the pope kept, quiet, and the peasant carried the caw and calf home.
When the pe ple of the world ara like this peasant, there will be an
end of popery. The people believe that the departed soul is associated
with the body by performing the ceremony of Dasha gatra and making
rice balls represent ten-fold body. This body is as small as the thumb, and
with it the disembodied soul goes to the land of Death. If it is true, the
coming of Death s messengers is useless. They should come 13 days after
If the soul is endowed with a body, why does it not return home
death.
from love for its wife, children, and beloved friends ?
Question Nothing is got in heaven. Whatever is given in charity, if
obtained there. So all things should be given in alms.
Answer This viorld is f.-ir b
than your heaven, for here inns are
:
poi>e
for the earth
is
erected, peojUe give
>tter
alms, they invite
their
friends to dinners, nice suits
349
DESERVING
UNDESERVING
heaven. What
nothing is got
But,
? It is better that the pope should go
there
of
use
the
is
good people going
there and enjoy its want.
land of Death, as you say, then
If there is neither Death, nor the
Who decides the cases of such
f
re does the soul go after death
where
in
of clothes are obtained.
departed soula ?
A. What your GarurhPurana says
is
false,
Such Vedic texts show that Yama (Death)
The
souls after
but what the Vedas say
is
in the
t-arting the bodies live*
the
inter].
name
1
.11- -t
of
:.ry
the
region
is
air,
ia
who H impartial and who acts upon w/r.u is right, is the

the- :\ir,
the
King of Righteousness. It is Ho who judges.
DhannRajor
Q.__You seeui to prove that cow-gifts, alms, or other charities shoul^
THE UNDESKUVINQ.
not be given ?
A What you understand is quiet wrjng for, gold, silver, diamonds,
must needs be given in alms to
rubies, food, water, shelt r, clothys
and
(.lod
pearls,
deserving people and to benefactors for the purpose of doing good to

Others. Bii not lung should bo over given to the undeserving. ^ deserving?
What are tfie distinguishing in irks of the dtsurving and the unQ.
A. The distinguishing qualities of the undeserving are trickery, fraud,
selfi-hness, sordidness, anger, avarice, inordinate desire, doing injury to
evil company,
uoss, \vorryiug a donor
others, cheating, lying, ignorance,
at doors to force alms, begging persistently
const
sitting
intjuegging,
by
after a donor s refusal, want of Contentment, talking ill of those who do.i t
an enemy of aim who has served
give them, cursing & abusing, becoming
them many times but once, deceiving people by assuming tne appearance
of a holy inui, denying to have a,nytnin> at all though possessed of much
wealth, encompassing their ends by humbugging and treachery, being en
much food when invited by the people
gaged day & night in begging, eating
of
the
decoc
to dinner by taking
hemp leaves ;mi other intoxicants,
then being negligent from intoxication opposing the true path and fab
ricating false religions to accomplish their ends, teaching their followers
to the pro
to serve them a one but nol others th
deserving, opp
in the mind of the
create
to
of
true
trying
knowledge;
people dis
pagation
gust for the wife, husband, father, mother, children, kings, subjects, rela
tives and friends, saying that all these as well as the worlcf are illusion,
and such
teachings to upsot the social constitution.
TUB DESKKVINQ.
i^
r
iiil<
i<n
>ugh
>sition
>ike
The distinguishing qualities of the deserving are chastity, control over

Vt-das aiu! othor systems of knowl
the senses, love to study and t -ach
for
love
beneficence, exertion or labor, gener
edge, politeness, veracity,
& religion constantly, virtue, calmness,
osity, love to promote knowledge
freedom from joy at p*aisa and sorrow at dispraise, fearlessness, courage,
yoga or meditation, wisdom, knowledge of physical laws, obedience to the
precepts of the Vedas, readiness to act upon the commandments of God
with reference to His existence, character ;md attributes justice, impar
tiality, preaching truth
ibility to distinguish those wiio study and teach
true knowledge from mere pretenders absence of flattery, satisfactorily
of importance, regard for the pleasure, pain, profit &
answering quest
1
of others like their own
absence of the stain of ignorance, bigotry,
fanaticism, pride, regarding their disrespect as good or ambrosial, & their
tlu<
>ss
>ns
CHAPTER XI
SATYARTH PARKASH.
350
respect as
oison, contentment, s itisfaction with whatever is given them

doing no discour^y, or feeling no pain at refusal of
by others with
!<>vo
but departing at once from the place of refusal, *

alms, or being turned out,
the refuser, ko^ping company of go
people, commiser
talking no evil of
ation upon sufferers, rejoicing with the virtuous, indifference to the vicious,
from lovo or ha TO 1, respect fur truth, voracity, righteous
i. e., freed
conduct, hon^ty, tV^ lon fro-n e-i nity an i prejudice, serious oes3 or depth
lilt 653,
of character, tru-.i in
righteousness, Aloofness i r mi vicious deeds,
ot: selfishness, wealth and desire for the interest and
absence
sacrifice,
good
and sacrifice of on.j s o\?n life for the ease and happiness of others.
of others
But in dis reaa and famine all b -ings aro entitled to receive food,
drink, clothe?, medicine, sanir, itiou, and shelter.
How many kinds of donors are there ?
Q.
A.
They are of three kinds iirtin-sly, good, middling, and inferior
>d
>m
A good donor is
one who donates to ;i proper person for people s welfare in

A middling donor
true knowledge nnd religim at pro oar tinu and plac-i.
An inferior donor is
one who m\kos gifts for his o.vu f une or inter ?sr,.
one who can not do ^ny go d eith r t himself or to others, but gives his
iia
money to prostitutes, buffoons, sycophants, &c., and shows contempt and
II j does not know
the distinction between the
disrespect to recipients,
)
deserving and the undeserving,
same
He
rate.
is
engird
lie
is
who
like one
in disputes,
fights
sells all
things
:it
the
and pleasure
to see righteous
gives alms with dis-
In othnr words, ho who

pers ms suffer trom trouble.
cnminaMOM, lionors the learned and the riirhteou<!, is a goad donor. He
who gives his m mey with r without, discrimination for his own praise, is
a middling donor. He who donates blindly and
indiscriminately in aseleSvS
matters, is the worst donor.
[after?
Q. Where are the rewards of donation obtained ? Is it here or here-
A.
Everywhere.
the fruits of good deeds como to a man of their own accord, or

Q.
is there any
dispenser or them ?
A. God.is the dispenser of rewards. Just as a thief or robber does
not want to go to jail himself, but a king sends him there, guards the cornforts of the virtuous, gives them ea-o, and protects them and
keeps them in
safety from robbers and wicked poople so also does God deal them
>
proper
dole* in the shape of pleasure or pain

according to their merits or demerits.
Q._I) the G irurh Parana and other scriptures expound the sense of
(
the Vedas and support them ?

A. No. They are against and go contrary to them. T.ie Tantra
A believer of the Pumnas and Tantras is
scriptures are als of a piece.
s who is
Hke
friendly t one and inimical to the rest of the world
for,
bo
it is these
that foment qumvls
among persons. No learned
person should balieve in rh^m. Respect ro them in irks ignorance,
FAST DAYS.
See, according to the Puranas, the fasting days are the 13th and Mon
day (Shiva Punina), Sunday (Aditya Purana), Tuesday, Wednesday,
these occur on the
Thursday, Friday, Saturday
conjunction of the
moon with lunar aster ides, (Chandra kh i.nda) the days
occurring on the
iding notes, the ,1th of Vishnu, the 12th of Vaman,
the Hth of God Nrisinhft or God
Ananta, the full moon day, the 10th of
the gods Dikpalas, the 9th of Goddess Dunra, the 8th of God
Vasu, the 7th
Sages, the 6th of God Swami Kartika (Castor & Pollux), the .5th of the
god Serpent (Serapis), tho 4th of god Ganesha (Janus), the 3rd of goddess
>
<m
>
>ks
whn
HARLOT
FASTS
IN
HEAVEN.
351
2nd of the twin gods Ashwani Kumar (Gemini), the 1st of

(Isis), the
It is recorded everywhere that
the goddess Adya, the 15th of the manes.
whoever eats and drinks .n these days will go to hell. Now, the pope and
should not take food and drink on any day or date, for they
his
Gouri
disciples
will otherwise
go to
hell.
the books, called the Nirnaya Sindu, Dharmu Siddu, Britarka,

all the
are written by cureless fellows, make nu ss
which
&c.
lasting days
bad.
For instance, th- Shaiva (followers of God
another
one
calling
down upon the llth and some keep fast on the llth, which is
Shiva) look
It is a strange kind of
the 12th in the calondar.
with
connected
papacy
that thoy quarrel over starvation. There is s^lfishnes- of the pope in insti
llth and there is no mercy in it. Tiim it is s
that
tuting the fast of the
Now
<<t
>id
--All tho sins repair to corn meal on the
Ith.
^k tin s
pope as
It
the sins of people
whose sins resort to me;il. his or hi father s
away to corn on the llth, tueru suould be none miserable on that day.
fasters aro afflicted with the pain of hunger and
But, on the contrary,
The pain i* the ivsult of sin. .So to be hungry is sinful. These
thirst.
discourses on the merit of fusts, and cheat the
popes have written lengthy
There is a *tory in these discourses. It is as
them.
to
people by reading
HABLOT IN HEAVEN.
follows:
There was a prostitute in 3rahmalok Or heaven. She committed some
the earth.
So she prayed:
offenc-fl and was cursed to fall down upon
She
was
told to go them where
I be retaken* to heaven ?
shall
how
God,
some one would give her the merit accruing from tho fust on the llth.
She fell into some city together with the heavenly car she was seated in.
She related her story to
Tiie king of that place asked her who she was.
him amf remaiked that if anybody gave her the merit of the fast of the
llth she could again go to heaven. Thereupon the king enquired in the
fast on the llth.
However, once it so
city but found that nobody kept
low
caste man and his wife quarrelled.
some
The woman
that
happened
did not take any food tho whole day arid night, which by chance fell on
She said that shj kept no fast on the llth knowingly,
the llth.
Whtm the royal servants heard
was
but
kept hungry by clianco.
t
-i
th"
the
they took her to the king, who ordered her to touch
the car at once ascended to heaven.
She did so, and lo
Such is the merit of a fast on the llth when kept even unknowingly. If
it be kept knowingly, how immense will be the greatness of its merit?
this,
heavenly car.
If it be
blind are these people who believe in such idle tales
to
heaven
wad
where
it is not found.* Let all
betel
a
to
send
true,
thefasters on the 1 Ith transfer their merit to it. If one betel goes there, we
should send millions upon millions of betels there, and keep a fast on the
But if it does not take place, we shall save you from the distressing
llth.
time ofstarvhtion. The Iths of a yeart 24 in number, have received separate
names. One is called the Dhan-da (giver of wealth), another Kama-da (satiater of desires), a third is called Putra-da (giver of sons), a fourth is called
How
we want
Nir-jala
(waterless).
Many
people, poor, ambitious, childless,
have turn-
After taking food, the people chew a betel fold containing within it lime paste
catechu, cuttings of areca nuts &. cardamon some times as well. It reddens the lips and
gives fragrance to breath,
f A lunar month contains two fortnights, bright and dark, each begins with one and
ends
in 15 (Ides).
SATYABTH PRAKASH,
352
CHAPTER XI
but they never got

edold while keeping tho f -st ui tno 1 ah and died away,
The fasters feel
issua.
either wealth, satisfaction of their desires, or any
the
of
time
in
last
the
a
at
bright fortnight of the
much troub.e and pain
makes a tuirsty man
heat
whose
Jaishtha
of
parching
month
(June- July),
This is specially the case in
time.
if he does nut drink i-jr a sh
uneasy
where the widow* suffer terribly on the fast day of the llth. These
>rt
Bengal
merciless popish butchers never fe.t a r^y of compassion when writing those
waterless llth as one to be
books, otherwise they would have called the
he who wrote the boi.k of
Had
a little water only.
w.th
drinking
kept
the month of Posh (Novem
of
of
the
llth
the
bright fortnight
fast*, called
the waterless llth, there would have been no great harm.
ber-December)
But what hus this pope
to
do with compassion?
matters little whether anybody lives or dies, but the belly of the
be stuffed to its fill. Pregnant women, newly married women,
must
ope
should never keep fastw. If anybody wants to keup a fast,
adults
and
oys
It
he should do sj on th d y wi.t-n h feels indigestion, or has no appetite in

any way at all. Ho should then take sugared water or beverage or milk
when hungry, or who eat without any
only. Those who do not talce fojd
appetite for food, fall into the sea of diseases and suffer terribly. None
should regard the^writiugs of these irresponsible men as an authority,
;
>
We
RELIGIOUS SCEXS.
state of the initiation of

their religious teachers and various systems 6f faith.
now describe the present
disciples
by
LOST BOOKS OF VKDAS.
The
idolatrous people -ay tint the Vedas are innumerable. There

4i
or parts of the Kig Veda, 101 of the Yajur Veda,
branches
harVa Veda. Of these, a few are
1,000 of the Sdinu Voda, and 9 of the
extant and the rest are become extinct. They must contain an authority for
Q.
were 2i
"
idol-worship and pilgrimage to sacred places. If it had not been there,

infer a cause frcm the observa
how could it come into the Puranas ?
tion of its effect, t\ien how cm we djubfc in the propriety of idol-worship
since we find it in the Puranas ?
A. The branches of a tree are of the same nature as the tree, but never
the reverse of it.
They may be either small or big, but they can not be
heterogeneous to^ne another. In like manner, the lost branches or parts of
the Veda- can not contain an authority for the worship of st.me idols
and pilgrimage to special towns & rivers, called the sacred places; for,
The four Vedas
those that are still extint, donot contain a trace of it.
are found complete.
The lost branches, or rather supplements, can not
be antagonistic to them. If they be against them, they can not be called
their branches. Such being the case, the Puran^s can not be the branches
or p irts of the Vedas.
But, on the contrary, they are the books writien
by sectarian*, conflicting against one another. As you believe the Vedas
to be made by the Deiry, why -lon t you believe the books bearing the
nnrn-s of the sages and divines like Ashwalaya.ua ? Just as branches &
leaves show the kinds of trees, as u pipal,
fig, mango, & the like, so do
the complementary books of the Vedas, namely, the four Brahmanas,
Angus, Up angas, and Upa-vedas and the like scriptures help in the inter
pretation of the Vedic sense, and so they are called the branches of the
Vedas. It cannot be an authority which is against the Vedas, and in the
same way that which is in unison with them, can not be rejected. If you
We
"
IDOLATRY DISGRACES RAMA.
LOST VBDAS
353
suppose idol worship sanctioned in the lost branches of tho Vedas, & if
anybody tells you that those lost books reverse the four orders ot society,
namely, they cull tho low cantos and the Shudras as Brahmanas, the
Krahmanas as Shudnis and low castes, and regard the relations prohibited
from mnrr\ing as proper for marriage, forbidden actions as worth doing,
we say that if anybody says so,

lying as virtue, veraoiry as unrighteous
answer
as we have given to your
him
thesime
will
return
you yourselves
objection, that is to say, we should believe as true what is written in the
existing Vedas and their accessory ^tudies, called the Brahmanas & the
and the same must
li ke
scriptures, about the Brahmins & other castes
be in those parts or branches that are now not found. If you don t do
this, all the laws regarding duties and other things will be upset and
ALL VEDAS IN VYASA S TIME.
unreliable.
Were those lost books extant in the time of Jaimini, Vyasa, and
If they were, then you cannot raise the above objection", and
Patanjali ?
if not, what are the grounds of such a belief of yours, that there were such
books as you believe to be lost now P
Se that Jaimini has given all the ceremonial duties in the Mimansa,
Patanjali the whole process of worship in the Yoga, and Vyasa the com
There
plete system of philosophy in the Vedanta, according to the Vedas.
or pilgrimage to the
is no whisper at all about the worship of stone idols
sacred places as Prayaga.
Well, how could they write otherwise ? Had
it been given in the Vedas, they must have written it in their books. There
fore there was no mention of idol,- worship in the lost branches of the Vedas.
:
LOST BRANCHES NOT VHDAS,

All these branches are not the Vedas, for they expound the Vedas
taking some Vedic text, and also give history of the worldly people.
by
So
they can not be included in the Vedas, which teach men knowledge only.
s name.
Therefore idol-worship should always
be rejected.
IDOLATRY DISGRACES RAMA, &c.
The custom of idol- worship disgraces and scandalises Uarna Chandra,
Krishna, Narayana, Shiva and others. Everybody knows that they were
great kings and their wives, Sita, Rukamani, Lukshami, Parbati and
But when the preists put their images in tem
others, were gre*t queens.
ples & similar buildings & ask alms in their names, that is, make them beg
gars, calling out:
king, prince, banker, merchant, come &.>have the sight,
sit down, taste their feet washings, offer presents! It is three days since they,
Sita, Kama, Radha, &c., took food and drink
they have nothing to eat
to-day let the princess or the banker s wife get a nose-ring made for
send food and other things that we may offer them to
Sita and others
and
others; their clothes are all torn to pieces; the corners
Rama, Krishna,
of their temples are all fallen down
wicked
they leak in the ceiling
robbers have carried away whatever there was on their person; other things
have bean gnawed by rats. Once the rats grew so harmful that they,
extracted their eyes & made off. We could not make their eyes of silver,
so we have made them cf shells"
They also hold what they call the
Ramalila (dram* of Rain a) & KiHamandaU (Krishna s mystic dance in cir
There Sita, R.inn , Ridha, and Krishna dance, and princes and
cle).
abbots enjoy the sight from their seats. In temples Sita, Rama, and
others stand, while the priests, Abbots sit on carpets and mattresses
In the hot season, these priests shut them
reclining against big bolsters
\and look tho doors of the rooms, They themselves spread their couches
r
They don t contain anybody
"0
in
CHAPTER XI
SATTARTH PRAKASH.
354
open air
t>e
to
Many
sleep soundly.
priests put their gods in small
wrap them in cloth and hang them about their nocks, just as a
female monkey put her young ones round her neck. When anybody breaks
caskets,
images, they cry out most bitterly and beat their breasts, exclaim
Some wicked persons have broken Situ Kama, liadha Krishna
should now get another imago which a sculptor
and Shiva Parbati. \\
has made of marble, mid worship it after duly enshrining it. Food can
If you cannot send
not be offered to Narayana without clarified butter
Thus they talk of these
much, you must send a small quantity of it.
great personages. At the conclusion of the drama of Kama and Krishna s
dunce, they make Kama & Krishna b-g money of the audience. Wherever
there is any fair or concourse of people, they place a tiu.-el crown upon the
head of a hoy to represent Krishna and make him beg of the passengers
on the road.
*You should think of these things yourselves. How sad are they ?
Tell mo if Sita and Kama were so
goor and b^gârly. If it is not disgrac
what
is it then ?
and
Lt is a great calumny of our
them,
slandering
ing
ilu-ir
ing
ll
(>
artful forefathers. When Sita, Rukinnni, Lukshmi and Parbati lived,

they would never have consented, had these ignorant pviests asked them to
stand by the road s.de or in some house and call out to the passers-by to come
ami have the sight of them and offer them presents. They would never
have allowed them to do it. Nay, if any body had ever attempted to make
-such a fun of them, they would have never let him off without giving him
condign punishment. Since they got no punishment from the* people at
their evil deeds brought upon them much distress & disgrace at the
larg*
hands of iconoclasts.
They slill now and then suff r from the enemies of
1
They will continue to suffer from it till they give up this

wicked custom. There can be no doubt that India incurs a great loss every
day from idol-worship, & the defeat of idjlaters is due to these eîl deeds,
for pain is the consequence of sin.
Much harm is done to the country by
the
ople s belief in idol worship.
Thi-y will suffer still more day by day,
if they don t
WAM MAHG INITIATION.
give it up.
Of these idolatrous people, the followers of Warn marg [the left-hand
When they convert a man to their faith
path are. the HUM iniquitous.
they initiate him into tl.vir mysteries with these formulas of their creed
idol worship.
p<
W H^TS
W.
to Dnm Dai-err*
Salutation to Bham Bhairava
Saluta
Aing, Hring, Kling Chamunda !)
Hut in Bengal they specially initiate a. person with monosyllabic
Mine-in
articles of their creed, a- Hreem
Klccml Shavar Tantra 44.
(These are the names of the Goddess). They anoint the rich with all their
- -lutation
tion to
ceremonies. Such formulas ara given in 10 Mahavidyas.
3*TH W^f tra ^T^T
^t ft
-Offering
places
we
to the
find,
Goddess whoê face
Hram
Kama
phat svaha.
WAM
is
MARG
CBI.
like
Thus (Shavar
41)
II
heron,
Also in ?orne
ratna Tantra, Bij mantra 4.
TIMONIKS.
Those priests of Warn marg perform ceremonies with the

object of achievtheir end
psychologically, such as their enemy s death, bcfoolment, the
apement of the reason, hatred in mind, subjection nr.d the like events.
jh their incantation fails to
their
rrvr.mplish
.tions bring
it
about.
When
object, yet their pbysi-
they perform the ceremony of encom
WAM MAUQ
&HIVI6M
355
OH BACCHANALIANISM.
money from the man whose enemy they

thoy make an effigy of their victim of either
earth or flour and picrc
to its breast, navel, and throat, and
knives
sink mils into its oyos, bands, & t eec. Tiiou they make an idol of Goddess
Durga or God Bhairava and put it with a tridout in its hand upon tho
victim s otiigy which they sinit-.
S )nu light an alt.ir and offer flesh into
it.
While they do thoso things overtly, they manage covertly to send an
issin to despatch the victim either by poisoning or stabbing him. If they
succeed in killing him in tho mi.lst of their mortal ceremonial, they call
themselves as the favourites or mediums of God Bhairava or Goddess Devi.
u Bhair.iva and Bhut;i-nath
They mutter such texts as
[These are the
names of Shiva, the terrible god and the Lord of creatures or evil spirits]
passing a
man
ir.idortake to kill.
death, they take
To do
it
"
Kama Katua
ll
Uchchatau Section,
Taatra
7-
They mutter or repeatedly pronounce these talismanic phrases. They

mean Kill, bedevil, inhumanise, cut, pierce, subdue, eat, swallow, break,
destroy and ensl ivo my enemy
Humph Amen [The verb is repeated
twice iu Sanscrit.]
They eat flesh and drink wine to their satisfaction,
make a perpendicular mark between the eye-brows with vermillion, and
;
sometimes eat human flesh after sacrificing a man whom they catch to
Goddess K*li
If a ma
goes into the Bhairava chakra [circle
of persons to worship God Bhairava or Bacchus
Bacchanalia] and does
not tasta flesh and wine, thoy kill and sacrifice him on the altar. Of
these men, one who is an ayhori or cannibal
eater of all,
eates the flesh
of a corpse.
They also eat filth and drink urine.
SECTS AND MYSTERIES OP WAM MA no.
There are two sects of them, one is called the
Gholi margi," & the
other the
Bija margi." The first sect make a elinmber in a secret place
or under the ground. There they, their wives, clii.dren, sons, daughters.
aisters, mothers, daughters-iu-law, and others assemble and eat flesh and
drink wine. Stripping a woman of her dress, they all worship her private
Also, undressing a man, all the
parts, and call her Go ideas Durga.
women worship his private parts. When they are intoxicated from much
drinking, they put all the corsets or breast-dresses of thetf ladies into an
earthen vessel and shuffle them.
Then each man puts his hand
it to take
out a corset.
into
He takes her to wife whose stays
he happens to pick up, without regard to her being his mother, sister,
daughter or daughter-in-law. They commit many sins and, when much in
In the early morning when it
toxicated, fight one another with shoes.
offer to
"
"
dark, they repair to their houses. Then their relatioLS are restored
were before, namely, muther, daughter, sister, & daughter-in-law.
The second sect or Bija margis dissolve their semen after copulation
These savages consider these heinous deeds as
in water and quaff it off.
means of salvation. They are destitute of knowledge, thinking, gentlemanliness and other good qualities.
is still
as they
SHIVISM
Are
of Shivism good \
A. How can they be good ? Just as the Lord of ghosts is, so is the
Lord ot goblins. The priests of Shiva deprive the people of their money
as do the followers of Warn marg by initiation into the mysteries of in-
Q.
tli3
followers
CHAPTER IX
SATYAKTH PfiAKASH.
35<3
cantafcion or mantras.
They
initiate their followers
Om! Namah Shivaya
with the quint-syllabic
God Shiva They wear
the
formula,
rosary of eleocarpus, beduub their body with ashes, and worship the gener
ative org.iri of Shiva, called the Ling and m;>de of earth or stone.
They
u
exclaim, Har, Har, Bam, Bam", and shout patting puffed checks in a voice
resembling a goat. The reason they assign to it, is that Parbati is pleased
r? z.
Salutation to
Bam!
and God Shiva displeased with clapping and calling out Bam
For, when Mahadeva (Go Shiva) ran away from before Bhasmasur, a
demon, he was hooted with Bam Bam! and the people clapped in ridicule.
!
displeased lind Mahadeva pleased with striking the bloated

cheeks. For, when the h ad of Parbati s father, Daksha Pajapati, was cut
off find thrown into the burning firo of a sacrifice, a goat s head was
placed in lieu of it.. The Bam Bam of the worshippers is believed to
represent the voice of the goat, produced by beating the air- stuffed
cheeks.
They keep a fast on the Shivan.tri find on the 13th of the Hindu
So the follow
calendar, which they consider ;,s productive of salvation.
ers of Shiva are as much mistaken as the Warn inargians.
Parbati
is
ITS SECTS.
Of these, the people with their ears split, are called Natha, others Giri
uri (townsmen)* Bana (dwelleis of forest) Aranya (people of
(hill niîi),
was-to land i, and Parvat (hill). Family men also are the followers of Shiva.
Some of them ride two horses, HS it were, i.e., they are believers both in
Shivism and in Warn Marxism, whic they always revere, Seme o^them are
their creed is expressed in
also tha worshippers of Vishnu. The gist
1
<?
It
the believers in the Wain Marg live in the world as the fol
Wain Margism inwardly, & of Shiva outwardly, wearing: berrie 8
means
lowers of
;ind lishes,
and are considered ae the followers of Vishnu

many appearances in their life on earth.
in
assembnes, and
they assume
VISHNUISM.
Arc the* worshippers of God Vishnu better?
A. Xo, nothing of the kind.
They are just as good as the worship
God
themselves
as the servants of Vishnu.
of
Shiva.
Of
They regard
pers
them, those who are the Shri Vaishnavas & marked with Vishnu s discus,
But it is all sham.
think themselves as superior to the re?t.
(J.
Why are they nothing ? They are the best of all. See, they
Q.
forehead with a likeness of God Narayana s lotus-like feet &
their
paint
in the, centre of it a yellow perpendicular line, called Shri (Goddess
put
Luxmi of wealth). Hence we are c;;lled the Shri Vaishnavas. We wornhip
don t even see the image of Mahadeva
none but God Narayana.
for
is in our forehead, she is ashamed to see it.
Shri
We
organ),
(male
repeat the names of such females as Aul, Mandara and the like, worship
God Narayana with chanting Vedic verses, aud donot take flesh and wine
Then why are we not good ?
It is useless for you to imagine your forehead mark as the
A.
image of God s feet and the yellow line s that of Shri; for, they are mere
instances of your skill and pictures on the forehead, as the people paint
the scalp of the elephant with verrnillion.
Whence have yon got the mark
of Vishnu s feet ? Have you ever been to heaven and got your forehead
inaked with the feet of Vishnu ?
Thinker-^-Is Shri (Ceres) a piece of dead matter or a COD scious being?
We
(l
PABIKAL,
357
Vaishnava A conscious being.

Thou this line on your forehead being a dead matter, can not be
Shri (Ceres). I ask if Shri is not mado with hands or otkerwiso. If she is not
made with hands, then this line is not Shri for, you draw this line everyday on your lorehoad, and so it can not be Goddess Shri. If Shri (Goddesa
of Beauty) dwells in your people s forehead, then why the faces of so
Goddess of wealth Shri in
many of your perple look so ugly ? Bravo
the forehead, and still you beg from door to door
Why do you live upon
It savours of maniacs and shameless persons that you have
charity ?
Shri, the Goddess of wealth (Ceres), in the forehead and yet yon act like
ROBBER PABIKAL.
very poor people
There was once a Vaishnava devotee, Parikal by name, who took de
light in giving wealth to the Vishnuites which he earned by robbing,
deceiving, defrauding and raiding upon others. Once he got nothing to
pilfer and so wandered about very much disconsolate. Whereupon God
Naraya.ua thought that his adorer was in trouble, ao he assumed the
appearance of a banker by putting on, rings and other ornaments and sit
ting in a car made his appearance before him. He went to the car & called
out to the banker to put off all his jewels and things at the pain of death,
There was a little delay in taking off the ornaments, so Parikal bit off
Na.rayana s finger to take the ring off. Upon this God Narayana was
much pleased and showed him His quadrumanic form, saying,
You are
my very dear worshipper, inasmuch as you serve the Vishnuites by
plundering and robbing money for them. I am very thankful to you."
He then ook all those ornaments to the Vishnuites. At another time
some merchant took Parikal into his service and made a voyage with him
T.
"
Ho freighted his shio with areca nuts. Parikal

broke one nut into two and asked his master to put his half nut in the
ship and o acknowledge in writing that half the nut belongs to Parikal,
The merchant told him that it was no use to write, he could take one
thousand nuts, if he liked. Parikal declined and said thnt }ie was not
so dishonest as to take what was not right.
He would take but half.
The merchant being a simple fellow gave hiuu a writiog to that effect.
When the ship reached the port of their country and preparations were
made to unload the nuts, Parikal demanded half of his nut. The merchant
brought his half nut to return him but Parikal contended that half of
the nut in the vessel belonged to him, so ho would take h?lf of the whole
Parikal produc
cargo. The dispute was taken to the court for decision.
ed the document signed by the merchant who promised to return half the
Though the merchant disputed much, yet he succeeded in taking the
!nut.
moity of the nut freight, which, as usual, he offered to the worshippers
1 of God Vishnu.
These men were transported with joy. Upto this time an
of
the
raider
and robber Parikal is kept in temples- This story is
image
IT SECTS.
given in the Bhutka-mal.
Now the thinking people can easily understand from it if the priests
of Vishnu and their followers and
Narayana are not all three a band of
robbers. Although all the religions contain some good or compensating
Now
qualities, yet nobody believing in them can be entirely virtuous.
who
use
fore
of
schisms
followers
the
have
occurred
many
Vishnu,
among
head marks & necklaces of beads different from one another. The disciples
lines of white
of Ramanand
paint the mark on their forehead of two side
to a distant
country.
earth and the central line of red color. The Nimayats
make two
lines
tery
CHAPTER XI
SATTARTH PBAKASH
358
thin with a large black dot between them. The Madhawas use black lines,
theGorha Brahminsjof Bengal mark their forehead with a sign similar to a
dagger, Their teachings are also curious. The followers of R*manand
believe the red line on the breast to be the mark of Lakshmi (Goddess of
wealth). But the Gosains believe that it is Radha in the heart of Krishna.
CKOW
EXCREMENT.
Bhakta-mal, there was once a man
According
given
who slept under a tree and died while asleep. It so happened that a crow
dropped its excreta which formed a perpendicular mar k on his forehead
The messengers of Death came to take him, but the me s sengers of Vishnu
also appeared on the spot.
Both the parties began to quarrel one said
that the order of its master was to carry him to Death s court and the
other said that it had orders of its master to take him to the heaven of
Vishnu.
Behold there is,
said Vishnu s messengers," a mark on his
forehead indicative of Vishnuism. How can you then tak e him to the
court of Death ?
The messengers of Death then kept qnie* on this de
monstration and went away. Vishnu * messengers took him to their heaven
at leisure,
Vislinu gave him a mansion to dwwll in heaven. Now, when
such is the importance of a Vishnuite mark made by cjianceon the fore
head, what wonder is there that the people go to heaven tntead of hell,
who put the Vishnuite mark on their forehead with their own hand with
the sincerity of devotion ? We ask, if a small forehad mark entitles a
man to heaven, will he go up higher th in heaven if he bedaubs his whole
face or blackens it or painbs his whole body ? Well, all these teachings are
sheer stuff and nonsense.
KHAKI ASCETICS. Thtre are many Khakis friars of the same persuasion. They cover their
private parts with a strip of cloth and squat at a fire constantly fed with
fuel.
They keep matted hair and assume the form of pious men. They
feign to meditate like a heron which remains in a fixed position to catch fish.
They smoke ganja & opium, & drink bhang or hetnp leaf decoctidit. Their
eyes are consequently red. They ask for a handful or a pinch of flour, food,
shells and copper coins, and entice the sons of family men to become their
The are recruited from labourers. If anybody tries to study
disciples.
they prevent him from doing so rather they preach that
to a story
in the
"
which means tt-at it is no use for saints to clatter teeth as in study, for
even they die who acquire knowledge. The saints should make pilgrim
ages to four sacred places, to serve their brother saints, and to think of
God Rama. If a man has not seen the image of incirnate ignorance, he
should see a Khaki. They call him or her a lad or lass who goes to them,
although he or she may be as old as their parents.
Like the Khakis are the Runkharh, Sunakarh, Godarhye, Sutresain
living in groups, Akali, Kanphata, Yogi, Ougarh, and the like sects of
PANDIT AND KHAKI
monks, who are all of a piece.
Once npon a time a disciple of a Khaki went to a well to fetch water
Salutation to God Ganesh, in order to learn it. There was a
repeating f
Pandit afc the well. Pindidg him rope.it the formula wrongly, I he told the
disciple to repeat it correctly. t
Taking his waterjpot, the disciple at
in
They are Badri and Kedar

the east, Dwarka in the west.
in
the
uorth,
Rameshwar
in
the south,
Jagannath
MONKS
KHAKI ASCEI
once went to his teacher and said

his
pronunciation
to
bn
Rimnr.m (Brahmin; called

Whrivnpon 1m Khaki immedintdy
tho Pandit why ho misled his disciple.
Thou
certain
that, a
wroii-^.
4
repaired to the well &
tail of a scoundrel!" exrhiimod h, "what dost thou know ?
See, thou
knowest butorib kind of version, whilo I know three readings of it, thus
a>k<\l
Pandit Rev. Saint, a subject of knowledge or science id hard to

understand, it is not known without study.
Khaki Damned, get thou away V 1 liave silenced all the learned men
in a twinkle of the eye by means of a draught of hemp leaf beverage.
The saints mansion is spacious. What dost thou, vain fellow, know of it?
P.
Well, if you Uad acquired some knowledge, you would not
have uoed such a foul language, you would have known all manners of
1
decency.
4 preaching.
K-r-Dost thou want to be my teacher? I don t want to bear thy
P.
How can you appreciate it ? You have no sense. To understand
a good advice, requires sjme acquaintance with knowledge.
K. If a man ..has studied the Veda and other scriptures, but he
does not revere the saints, then you should know it for certain that ho
knows nothing.
P.
Yes, just so. We serve the Saints, but not lazy lubbers like you.
Good, learned, religious, benevolent people are called saints,
K. Behold; we don t put on clothes day and night; we sit at a fire,
smoke ganj.i, opium hundreds of times * we drink three pots ot hemp leaf
beverage daily; we eat the sausage of ganja, hemp leaves & dhatura leaves;
we swallow arsenic and opium at once we drown away cares & sorrows in
intoxication dny & night we do not care a fig for the world we beg Hour
to make bread with to live on: we cough aw;iy the whole night so violently
that a man cannot sleep by us all these powers & saintliness are found in
us.
Why dost thou caluinnise us ? Beware, thou manikin of a learned
man, if thou dost tease us, we shall reduce thee to ashes
P.
A.11 these characteristics are of the wicked, ignorant, and foolish
people, but not of saints. Listen to me,* he is called a saint who performs
virtuous & religious acts, is always engaged in doing good to others, has no
evil qualities in him, is learned, and benefits others with good advice.
K.- Darnn d your eye, what dost thou know of the acts"of saints? The
thoughts of saints are too liberal for you to grasp. Donot measure sword
with a saint mind you, or else he will fetch you down with a pair of
tongs, and dash your brains out.
P.
Well, Khaki, go to your seat. Donot be much angry with me.
You know what kind of government is ab present. If you beat anyone,
you will be apprehended & thrown into a dungeon or flogged; or you will
be beaten in return by others. What will you do then ? These are not the
characteristics of a saint.
^ shown me
K. O mv disciple, let us hie hence
What a great devil you have
P.
You have never been in the company of great men, otherwise you
would never have been BO densely ignorant.
K I urn a great man myself. I have no need of another great man.
P.
They are unfortunate, who have sense *nd pride like you.
;
CHAPTEB XI
SATYABTH PRAKASH.
360
The Khaki went away
When
and the Pandit also went homeconsidering him to
seat
to his
many Khakis
him and sat down by him
vespers and light-show were ever,
after prostration
be an old man, came saluting
Follower of Rama
him. The Khaki asked one of them!
Das, what hast thou read ?
Master I have read the Vesnu Sahasar Nama *
Rama Das
Gobind Das What hast thou read ?
K.
Then
I have read the Rama sata baraj with a certain Khaki,
G.
Rama Das asked O Master, what have you read ?
K. I have read the Gita,
in reverence to
R.- With whom?

Damn d you
You
I never make anybody my teacher.
urchin
Parag-rajt (Allahabad). I then never knew a letter akkher.
I When I saw a Pandit wearing a long loin cloth, I asked him what
the name was of a certain crested letter. In this way I have never made
K,
know
I lived in
anybody
my
teacher.
ignorance does not make its home of such enemies of knowledge,

where else can it find a oetter place to dwell in ? They do nothing good
but get intoxicated, careless, quarrel, eat, sleep, strike cymbals, ring bells,
and jingles, blow conches, keep fire kindling, bathe, clean, wander about
It is easier to melt a stone, but to arouse these
uselessly in all quarters.
monks to sense is next to impossible for, it is the low castes, labourers,
peasants, water-bearers, who giving up their honest work, and bedaubing
their body with ashes, turn Vairagis, Khakis, and other ascetics* They can
not know the importance of knowledge orôod company.
The secret formula of the creed of the Nathas is Salutation to
Shiva of the Khakist Salutation to God Lion of the Rama avataris
of the worshippers of
t Salutation to God Rama or to Sita & Rama
Krishna * or Salutation to Radha and Krishna or to God Vasudeva ; of
the Bengalis tSalutation to Gobind
They make disciples by whispering
these formulas into tlie ear of a neophyte.
child,
They also tell him,
learn the formula of the gourd, which is
Well,
if
^^fafrcS^qfefrfT^faqfrflTf*^
l^T*
Can such men ever have qualifications to be saints or learned men, or

to do good to the world ? The Khakis burn wood and cow-dung lumps
day and night te They burn away wood worth nuny rupees in a month. If
they buy blankets or clothes with the price of wood consumed in a month,
they can live at ease with a hundredth part of their expense. But how
can they have such sense ? They call themselves ascetics by warming
their body at their ever-kindling fires. If men can become ascetic or
tapaswi in this way alone, the sylvan people can be still greater
ascetics than they.
If a man can be an ascetic by
keeping long matted
hair, by besmearing the body with ashes, or by painting the forehead with
a sandal wood mark, everybody can become so. These men have
given up
"
"
the world outwardly, but they are very selfish at heart.
^rfam
t f*jt *?*T3fi
| Water is pure, land
gourd is beconie pure,
SI^^3T*J jftf^^TU
is
pure, and a well
is
TIT.
pure.
Shiva says to Parbati,
listen,
the
ST.
ST. KABIR,
NANAK
Si KABIR
.
Q.
Are the followers
A.
No
of
361
RELIGION.
Kabir good
they are not.

Q.__\Vhy are they not good ? They condemn the worship of idols
made of stone and other substances. Lord Kabir was born of flowers, and
He existed when Brahma, Vishnu,
turned a flower at the end of Irs life
was
so
born.
He
were
not
Malmdova
and
great & familiar with everything
He alone has
that he knew what the Vedas & Puranas could not know.
shown man the trne path. The secret formula of his creed is *Satya ndma
Kabir
Kabir, God s name alone is true or real.
A. It is not less than idol worship to worship the bedstead, the
mattress and pillow, sandals, or lamp or light which is found among them.
Was Kabir an insect or bud that he was born of flowers and turned a
It may be remarked herj that what is heard of him,
flower at the end ?
ST. KABIU
must be true It is
Once upon a time there lived a weaver at Benares. He had neither
sons nor daughters of his own. It so happened that when he was passing iu
a street; in the Utter part of a niiihr. he SHW a child born that very incht &
laid by the road side in a basket of flowers. He took the child home & gare
it to his wife, who nursed it. When it
grew up a youth, he (Kabir) followed
the profession of a weaver. He went to some Pandit to study Sanscrit, but
he was insulted by him, saying, we donot teach a weaver. So he went to
but none taught him anything. He
several Pandits one after the other
n
then constructed an irregular and incorrect langua^*prapched to
weavers and other low caste^. Ho g *ng upon a psaltery, composed ^..ahus
and especially reviled the Pandits, hcri^tures and Vedas,
The, people canonised him after his
fellows fell in o his snare.
Whatever he composed during his lifetime, was studied by his followers.
The sound heard on stopping the ears, is called by them "\nndhat shdbda
of eternal voice. They call the activity of the mind
sid<ihdnth: the doctrine
;
""
Soi>
or will as Surati. To engage it in listening to the eternal voice, is called

by them the meditation on God, and the person who, does so, is called a
saint.
Death cannot reach it. They put a mark on the forehead like
a hnce and tie a rosary of wooden beads to their neck. Now, think a little
how spiritual progress of knowledge c^n be made in this faith ? It is like
a child s oKy only.
ST. NANAK S RELIGION.
of
the
the
In
Q.
country
Punjab St. Nanak taugfht a religion. He
condemned idol-worship and saved the Hindus from conversion to Mahomedanism. He did not turn a monk but remained a family man. He taught
the following formula of his creed, which shows that his object was good
:
^t traram
s*ftf
w fain fMf T
Japji Pourbi
I.
Om, He whose name is true, is the Creator, all pervading Being, free
from fear and hatred, of deathless form, who is not bound by time or
birth, self-glorious.
Repeat His name by the favor of the Teacher. He
existed from all
beginning of eons, exists in the present, and, O Nanak,
will
exist in the future
A.
edge at
St
all.
Nanak s motive was righteous, but he had no scholastic knowl

However, he certainly knew the language of the country which
CHAPTEH XI
SATYAHTE PBAKASH.
S62
He did not at all know the Vedas & other scriptures

he known the Sanscrit language, how could he write
of his unacquaintanco with
ya as nirbho? Another instance
He wanted to make an
Sanscrit is a Sanscrit prayer composed by him.
on.
But can Sanscrit be known without
Smscrit
at
compo?it
attempt
have passed as a Sanscrit scholar by making
study ? However, he mijfht
thoso Sarncjrit verses among the villagers whj had never he^rd a word of
He would never have done it but for his desire for popu
Sanserif before.
and fame. He must have had a desire of honour, for else he
larity, honor,
should have preached inthe language which he knew. He should have said
that he never studied Sanscrit. Since he had some pride, he wished to
commit arrogance for the sake of honor and esteem. It is on this account
that the calumniation & praise of the Vedas are found here and there in
the
his book ^ tor, had he nut done so, some one would have asked
he not been able to tell it, he would have
had
and
of
the
Vedos,
meaning
So he would sometimes speak from the first against the
lost his respect.
Vedas before his disciples. In some places he spoke in favor of the Vedas
in h s book, for if ha had not said well of them, the people would have
prevails in villages.
and Sanscrit.
the word )iir
Had
>ha
set
him down
3%
crcSrT
for an atheist.
sum*
Thus
^m ^ ^srfa
*u*5ii)
wf%m
*r
TT%
M-
^l^^t 5f SJfrT*ft ÎTU tJTWSJ?:

Sukhamani, Porhi 7, Chowk
It means that Brahma died though versed in the Vedas, all the four
Vedas are tales.
Nanak, the Veda does nofc know the great TesS of a
saint.
T.ie knower of the Brahm n is *himself the Great God.
Were the scholars of the Vedas no more & dea did Nanak and others
consider themselves to b* irnmortil ?
Are they not dead ? The Veda is
the treasury of all knowledge, but all his chatterings who c lls the four
Vedas tales, are myths themselves. Since ignorant men are called saints,
they can not know the worth of the Vedas. If St. Nauak had revered
the Vedas only, his sect would not have come into existence, nor would he
have become a teacaer for, he did not study Sanscrit, and how could he
then teach it to others and make them his pupils ? It is true that when
St. Nanak lived in the Punjab, the country was destitute of the knowl
edge of Sanscrit and was oppressed by the Mahomedans. He saved some
people from Mahomednnism at the time. There were not many followers
8.
||
lb. 8. 6.
Nanak in his time ; for, it is a rule with the ignorant that they make
their teacher saint aft* r hi^ death, and then magnifying his greatness apotheosise him.
No doubt, St. Nanak was not a rich or noble man. But
his disciples describe him to be a great saint and a very opulent man in the
of
Nanak-chandroday.i, Jannm-sakhi and other books. It is also writte^ there

Nnnak met Bralimi and othar gods, and had a long talk with
them, who all honoured him. There was no counting of the number of his
horses, chariots, elephants, and things studded with gold, silver, pearls,
rubies, and other precious stones.
Now, what are thes j things but pure
fiction ?
In this matter it is the disciplos to blame, and not St Nanak.
that St
SECTS OF SIKHISM.
Then the Udasi sect sprung from his son, the Nirmala sect following
Ram Das and other teachers, and other sects established themselves as
distinct churches.
They composed vorsrs and included them in the
Granth (Bible of the Sikhsj No insertion of anybody s verses took placo
after Gurn Gobind Singh, their tenth .teacher.
But all the small books
.
Goau GOBINO R
SIKHISM
363
then extant were collected and bound in one volume. They wrote many
various kinds of iuythics
verses after St Nanak, and several of tln-m m
d<-
tales like thosu of the

the knowledge of God
lii-.-nas.
They
sot fcbemaelvei
up as in possession of
gave up doing good
and so claiming
a Ved.mtic doctrn 9, tu \vnicU their followers, the
prayer,
saying
j imiium Sikhs, were more and morn attracted, and which brought on
much deterioration. On the other h;md, had th y practised the teachings
of St. Nanak who wrote inur-h of devotion to & adoration of God, they
would have fared well. Now as they are, tl e "Udasis bay that they are
superior to all the rest, the Nirmaliis.t claim the same right, the Akalis J
and Sutra sayis assert their superiority over others.
works
i->
1>
<i<>d
&
GORO GOBIND SlNQH.

Of these successors of Si. Nanak, Guru Gobind Singh was the bravest
& most valorous. He wanted to aver.ge the pain & torture the Mah^medans
had inflicted on hi-; ancestors. But he had r;o means to achieve his end,
He held a religious ceieand the Mahomedan power was at us height.
and a sword by the Goddess
mony and gave out that he was given a
who ordered him to wage war against the MB homed an a in which he WHS to
l>ocm
He appointed five
gaiu victory. Whereupon many men followed him.
essentials, each beginning with K, to be always observed alter the manner,
of the Warn Marg sect, who keep five things beginning with M, and of
the Chakrankit sect which observes five Suuscars Or ceremonies. But his
five k s were useful in war.
They are 1. the kesh or hair, which afford;
some prbtection against the \)lows of tho sword or club in a battle 2. the
kangan or quoit, which the Sikhs keep on the head round the turbans the
karha, a bracelet worn on the wris-t, protecting both the hand and the head;
3. t.ie kachh or a pair of breeches, which protects & covers the buttocks &
which is very convenient in running & jumping, as in the case of athletes
in wr^tling in the arena & the acrobats in their gymnastic exercises, guar
ding their vitals and offering no impediment 4. the kanga or comb, which
dresses the hair; 5. the kachoo or knife, which is used in a hand to hand fight
with the enemy. Thus this custom was instituted by Guru Gobind Singh
out of his great wisdom in consideration of those times. Now, the keeping of
them in these days is of no use. But tho Sikhs regard these things whichwere useful for the purpose of war, as part and parcel of their religion.
;
BlBLtOLATKY IN SlKHISM.
Though they perform no
idol-worship, yet they worship their Granth

Is it not idolatry ?
(Holy Writ) more idolatrously.
Idolatry is bow
or
to
material
ing
worshipping any
object.
They have done exactly the
same thing as the idolaters, who have made idolatry a very lucrative
business.
Just as the idolaters like so many shop-keepers *xp sing their
on
the
stall, exhibit their idols to the people at large and receive
things
presents to their gods so do tiie followers of the religion of St. Nanak
worship the Granth, allow it to be worshipped, and receive presents to it
These people who follow the Granth, do not respect the Vedas as much
as the idolaters.
It is not improper to say that
they have neither heard
the Vedas, nor read them. What
can they do ? When the wise men
who are not begots and perverts, hear or road the Vedas, they adopt the
Vedic religion, in whatever sect they may be. However, the Sikhs have
cast off many absurdities in the niattei- of eating.
In the sam manner, as
:
el>
Recluses,
f The Pure, t Immortals.
Thi cad-wearers
CHAPTER XI
SATYARTH PRAKASH
364
they have done here, if they giva up sensuousness and wickel pride and
a world of good.
promote the Vedic religion, they will do
DADOISM.
Q. Is the religion of the sect of Dadoo good ?
A. The good religion is the Vedic path. If you can embrace it, do
it at once by all means, or else you will over sink in error.
According to
the faith in question, St. Dadoo was born in Guzerat. Afterwards he lived
He followed the profession of an oilman. It is a
at Ajmere near Jeypore.
wondor in the world that Dadoo succeeded in getting himself worshipped
Leaving all the teachings of the Vedas and other Scriptures, his followers
Dadoo Ram." When there is
believe salvation to be found in repenting
none to preach the truth, such anomalous things must needs come into
RAM SANEHEEISM.
existence.
!
"
Very lately a faith, called the Rama Sanehi, was started at Shahpura.
The followers have given up the religion taught by the Vedas and con
Ct
sider it*better to repeat the words
Rama, which in their faith gives
them knowledge, meditation and salvation. But when hunger oppresses
"
Rama nama, (the name of

them, they can t get bread and sauce out of
Rama) for, food and drink can only be had irom the houses of family
men. These men condemn idol-worship, but they themselves have become
for, God Rama can not be
idols, live much in the company of women
happy without Goddess Ramaki (the wife of Rama).
ITS ORIGIN.
There was once a friar, Rama Charan by name, whose religion spread
The followers regard the mut
specially at Shahpura in the Mewar state.
lt
Kama as the supreme article Sn doctrine of their faith.
tering of
Their holy book contains the teachings of St. Saut Das and other friars.
ITS DOGMA.
It has this
"
"
"
wTtffmrf^fa^Kziifa^î*!^^
The disease of doubt is cured when the
name
of
the Bodilessi%is re
the Karma fain)

Then also the warrant of Daat.h is torn to pieces
removed. Now, wise men should think whether doubt which is ignorance,
or the order of the heavenly judge (Death) given according to the com
peated.
<fc
mission of sins, can be cast
off or not,
sinful and wasta their life.
chief teacher, called Rama Charan.
men more
This faith simply tends to make

listen to the teachings of their
Now
faît
^
qyf
RAM CHAAKK
KDIIHA PANTH
366
First, the book of Rama Charan and othera shows us that he was a
simple and artless clown, who was altogether illiterate, or else he would
It is their delusinn that the
not have written such stuff and nonsense.
u Kama" will takeoff the evil
consequences of their dark
repetition of
deeds. They thereby waste their and oth*r p-opln s life.
Nothing is
effected, although they may repeat Kama day and night.
They can not
thereby get rid of the fear of a government peon, thief, raider, serpent,
scorpion, gnat and so forth much less the fear of de ith which is tremen;
ousy great. No good results from the mere reiteration of Rama, without
speaking the truth and doing other righteous acts, jur,t as one\s mouth is
not sweetend by repeating the word sugar. If Rama does not hear them
when they repent Kama twice, he will never hear them if they repeat his
name all their life. If he hears at all, it is useless to repeat it second time.
These people have got up this sham to get their livelihood and to waste
it is a very curious thing we hear and see that
the life ot others,
they
call themselves as the lovers of 11 -ma, but their actions pi ove them to be
the lovers of widows or women. Wherever the eye isjcast, it meets nothing,
but women surrounding these saints. Had there been no such humbug,
how could India have fallon into its present miserable state ? These peo
r
ple give their refuse of food to their disciples to eat. The women prostrate
Women and saints also meet in
themselves at their feet to salute them.
KURHA PANTH.
secluded places.
Their another sect flourishes at a village, called Kherhapa, in the
Marwar
State.
Its history is that there
was
certain
man. named
Ram
lie had two wives.

Das, a Dherh by caste, who was a very clever fellow,
At first he played a maniac and ate with dogs for some time. Then he
because a follower of Kurhapanth, it sect of Wain marg (left-handed path).
Then he became a Kamrhiya. He usfd to sing with his two wives. In
his rambles he came to Sc-ethal, a largo village in the
Jodhpur state.
There he met Rain Das, the toucher of the Dherhas, who initiated him
* k
into
the faith of
Das established
Ram Deo
(God Rama) and made him hjs disciple.
his head-quarters at
Khorhapa where
his
religion
Ram
began
to spread in the neighbourhood, and the religion of Ram Charan

spread
in Shahpura.
RAM CHAKAN.
The history of Ram Charan is that he was orginally a
shop-keeper
He took the order of sainthood from a saint at the
(baniya) of Jeypore.
Then he lepaired to
village, called Dantrha, and made him his teacher.
Shahpura to iix his head-quarters. Frauds succeed soon with simple folks.
This faith took a deep root in the heart of the people of the
neighbourhood.
These people convert persons according to the teachings of RamCharan
above mentioned. They make no distinction between high and low castes.
They recruit their ranks from the Brahmins down to the slum population.
tk
They are still Kunda-panthi," for they eat in an earthen pot They eat the
refuse of saints food. They estrange
from the Vedic religion, from
people
serving parents and other wordly aft .iirs, in order to convert them to their
sect
Ram Nam (the name of Rama) as the supreme
They regard
article of faith and as the secret Veda.
The repetition of Rarna obliter
ates the taint of the sins committed in innumerable
pre-incarnations. There
is no salvation of
anybody without it. They call him as a true teacher
"
t!>
who
practises the utterance of the
and outbreuth.
They
They contemplate on
look
hie
name
a
of
true
Rama
along with his inbreath
teacher as greater than God.

upon
and
drink
the
image,
washings of saints foot!
SATYAETH
366
CHAPTER XI
RAKASH.
he keeps by him the nails rnd hairs of his

goes far off,
teacher ^ beard, the washings of which he drinks daily. They pay more
the teachings of Ram Das and Har-ram Das
respect to the books containing
than to the Vedas. They go round those books and bow to them eight
They ini
If the teacher is hard by, they kneel and bow to him.
times.
of: Ram Rama to men & women and believe
ed
of
formula
tiate the same
of the muttering of the Name.
Studying is sin with them.
in the
When
a disciple
cr<
efficacy
Their sacred book says:

i
awi fa^n Tf^ft
T;*T *
flrft
*m
11
Scholarship eats dirt, sin spreads from east to west, and man be
comes worthless without remembering Rama.
Sufch is the nature of their books. They teach that a woman incurs
sin in serving her husband but g^ts merit in serving the teacher or saint,
They reject the social distinction of thfe Brahmanas, Kshatriyas, Vaishyas
& Simd ras. If a Brahmin does not embrace their religion, they look down
upon him as a low caste & bastard (chanda ); but if he joins their ranks,
now do not believe in the in-carna
they think him to be the best. They
tion doctrine, but accept the teachi^<? of Rain Charan relative to it, which
is given before, viz., (rod incarnates for the sake of His devotees & saints:
;
f frf *smTC
W*lfrT
Tt STT^t
These doctrines and other delusive deeds of theirs are all prejudicial to the
true interests of Aryavarta. A word is OQOtf^h to the wise.
GOSAINISM
I s not the faith of tho Gosains of Gokal very good ? See how they
Q.
be done without the Divine hand in it ?
enjoytheir enormous wealth Can it
A. This wealth ha* gjne to them from the pocket of house-holders.
It is not earned by tho Gosains.
Is it not gofc from the influence of the Gosains, for why
Hollo
Q.
is it not found with others ?
A. If others practise the same frauds and tricks, they will come by
it without the least shadow of doubt.
Also, if anybody plays a greater
devil, he can amass more wealth.
It is all the
What imposition is in their conduct
Good God
Q.
work after heaven (Goloke.)
!
If
ITS ORIGIN.
not the work of
the
tricking of the Gosains.

This faith is originated
heaven,
There was once a Brahmin of
in T.-langana in the Madras Presidency.
Telangana, named Luchhman Bhatta, who after his marriage left his
parents & wife from some cause or other & wont to Benares where he took
tho orders of tha monks or Sannyasis. He told liGiS that he was not married.
His parents happened to learn that lie turned ;i hermit at Benares,
immediately went there and asked the man who ordinuted him why he ini
\s his young wife,
who says
tiated him into the order of hermits.
, Kore,
that if he does not send her husband back with her, he should also receive
her into the order of friars. Thon he called the .Brahmin and said that he
was a big liar. He should leave off tho hermit s order and return to the
He accordingly did
family life, for he gob into the order by telling lies.
it, that is, giving up the holy order, he accompanied his wife home.
Now,
the very foundation of this rnigion was laid upon lie and cheat.
When
If
it
is
It
is
the
work
of
heaven,
it
it
must be
is
like
it,
BALLABHA CHAEYA
SANKALPA (OFFERING)
he reached
his
i;
imti y. &ia
C1
Ste d:d
367
not receive him
into
its
pale
When L omg
through the for

d of Uian-ar ârh ne:ir Benars,
m
the
in
(
ighborho
-u-:.iiy;i,
hainj
h; d
burnt the
he came upon a child lef in the forest by somebody
Jin the spot
wood t3 a great distance
for,
evidently fchoaghtthfttif ho
rh
firj bo
IIH did n.tsi
ur.-oinlmg \vo ds arm bd ist would there and
and his wife took the child and
Hh
ichhrnaii
the
child.
then destroy
settled at Bui-res.
their
Son
as
him
i.dopted
BALLABHA ACHAKYA.
When he (Ballabha) ^rew up, his parents died, He used to study from his
went a way to the temp. o of a Vishnu
infancy upto youth at Benares. He then
A quarrel arising with the authorities, he
jiii and Iv.came his
disciple.
Now there lived
returned to fir-mares where he becam- a friar (Sannyasi).
at Benares an outcaste Brahrnin, similarly circumstanced. He had a young
so heleft
est called
it
and IM fookhimtelf
to travelling.
wli<>
h"
>tta
daughter. S he proposed to the Brahmin youth to give up his holy

II 3 did it accordingly.
order and marry his daughter.
Why should not
went with his
He
his father ?
as
done
same
was
the
do
by
thing
boy
to the game temple of Vishnu Swaim where he was at first ordained
But he was turned away on account of his being married.
as a friar.
Then he practised imposition with all his tricks at Bruja. which is the
ome of ignorance, and where he- began to spread false ideas. He gave out
hat Lord Krishna met. and ordered him to send to Goluke (heaven) those
ivine souls which had come to the world (the place of death) from heaven,
Thus telling pleasing things
-fter purifying them with tê grace of Gcd.
He
to the ignor-uit, he succeeded in securing 84 persons as his disciples.
made thejfollowing verses & wove some secret in them Gopal s 1UUO names
>
:i
^ftar*H:
H*W
SIR
II
sfrtSTSUiq afttftsWfffHIO
^T^f
Klim Krishna, the
Lord Krishna is my asylum. Offering

milk-maids!
SANKALPA (OfPlBiMo}.
These are two common verses. But the next verse belongs
ceremony of G-od s grace and donation.
to
fa
vourite of
to the
Lord Krishna is my asylum. Reins enveloped in immense darkness of pain and

uifering got up from severance from Krishna for illimitable time of thousands of years,
sacrifice to Lord Krishna my body, senses, life, heart, with its tendencies,
wife, son,
honor, wealth, and relations with the sou!. Krishna, 1 am thy slave
1
of these verges the priests of this faith make their male and
f -male votaries offer
things. In the ver?e Klim Kiithiiaya the word Klim
It shows that this faith of Ballabha is
belongs to the Tantra scriptures.
a sect of the faith of Wain Marg, and so the Gosains indulge much in
menns t e favourite of the gopis
associating with women.
By means
Gopijanaballabh
or milk maids.
W;*s Krishna a favourite of the milk maids only and not
of others ? The favourite
women is that man who indulges in the enjoy
<f
ment of women s society. Was Lord Krishna so ? Sahasra pari vataafa The
numbering of thousands of years is useless, for Buliabha nnd his disciples
are not omniscient.
Is man s separation from Krishna only a thousand
years old ?
Why did not God come to purify and receive the heavenly
souls till then, that is, when thero was neither tho religion libr tho birth of
:
SATYABTH
368
CHAPTER XI
PfiAKASfl
are both synonymous.

One of
Ballabha ? The words tapa and
them should have been used, not both. The word aiiant is useless, for if the
word thousands is used the word ana-nt (endless) can not be used and vice
kle,<ha
mm
vra*. If
of Ballabhn
covere
with
>in
fr
illimitable time, then The existence
useless, for the illimitable time d ,es not, end.

the dis-ipleri give the orgms of the body, li e
Why do the
and internal
wealth to Krishna ? For, being con
sense, and their wives, houses, sons,
tent or having all his desires satisfied, Krishiu can not wish to have the
Ais
the bodv and its org ins can
bodies and oth- r property of others.
in offering the fcody which contains all the tissues
iven away,
gaâ irom head to foot, how c-m you offer the good and bad things
prij-t>
make
is
>,
f^>r
such as filth & urine ? Since all trt-.ons are either meritorious or sinful,
tue oUen..^ of them to Lord Kristin* will make him reap their fruits.
Tuey merely name Kr shna, but really they cause offering* to be made for
themselves, it is the filth and urine in the body, which are offered to
Do they want to eit wh,at is sweet and spit away what is
the G-osains.
It is written in their scriptures that offerings should be made to
bitter ?
the Gosains, and not to the persons of other faiths. It is a scheme of
selilshness, of robbery cf the wealth and t>roperty of others, and of the
Here is Bdllabha s imposture
destruction of the Vedic religion.
:
t^rfafa
*mii*wiT
mm
^^^^
^^
11
.
These verses are given in the books of secret doctrines of the Gosains*
They contain the gist of their faith. They may be asked, as it is now
nearly 5,000 years since the death of Lord Krishna, how could he come at
dead of night in the month of Shravana (July-August) to visit Ballabha ?
All the sins of the soul and evilsofthe body of that disciple are done
away with, who makes an offering of all his property. This is Ballabha s
I!
imposition to mislead ignorant persons and entice them into his faith
all the mental and bodily evils of the Gosain s male and female
disciples
are removed, why do they suffer from diseases, poverty and other evils ?
Those defects or evils are of five kinds, 1. natural defects such as a e pro
duced from desire, an<*er, & other passions; 2, many sins committed in a cer
tain time & place; 3. what the people call the eating of forbidden food and
those shown by the Vedas as falsehood, and the like acts 4. social evils,
which are produced from a bad company, such as theft, adultery, commit
ting incest upon the mother, sister, daughter, daughter-in-law, the teacher s
5. those which are
wife
produced from contact, that is, touching those
which are forbidden to be touched. These sins should be disregarded by
the followers of the Gosaius that is to say, they are at
liberty to act in
these
There is no other way to get rid of tho evils than the faith
matters.^
of the GosaW.
o the disciples of the Gosains are not to enjoy any thing
;
PATH OF HEALTH.
GOSAINS
369
whatever without offering it to the Gosain (their religions teacher). It is

on this account that their disciples offer to their teacher their wife, daught
ter, daughter-in-law, and also their wealth & other property. But the rule
of offering is that a man should not see his wife till she is offered to the
service of the Gosain.
They can enjoy their things after their offering;
Therefore in all under
for, a thing can not be offered when once enjoyed.
takings all things should be offered at lirst to the Gosain. The wife and
others should be accepted after offering them to the Gosain. In the same
way, all things should be used after offering them to God. The male and
fallible followers of the Gosains are forbidden from hearing the
teachings
of other faiths and from adopting them,
This peculiarity is very well
known of their disciples. After of fering all things, one should think of
them as belonging to God. Then just as all waters falling into the Ganges
become one with it, so ia the case of all good qualities in their faith and of
all defects in others
faith. So the disciples should talk of merits of the
Gosain s faith. Now see that the faith of the Gosain is more selfish than
others.
Let the Gosains be asked Since you do not know even a single
attribute of the Supreme Beinss how caii)ou obtain for your male and
{iii.ilei
lowers thrir r -lation to God? If you say that you are Brahman,
& tne ..ffimty with you is the affinity with God, then you have not a bit of
Have you become Brahman
attribute, character and nature of God.
merely for the sake of pleasure and enjoyment? Well, you purify your
male and temale followers by getting them offered to you. Are not your
wife, daughter, daughter-in-law, & other relations impure from their being
unoffered ? You believe an unoifered thing as impure.
Why are you not
impure being born of them? You therefore should offer your wife, daughter
daughter-in law and other dear ones to the people of other faiths. If
you refuse to do so, you should give up the custom of making your disciples
offer theij wives & things to you.
Well, what is done is done. But hence
forth you should give up your frauds, falsehood, and other evils
and
embracing the beautiful Vedic path appointed, by God, enjoy the human
:
h>
life
by acquiring virtue,
wealfc.
satisfaction,
Also, the Gosains call their faith
and salvation
Path
of
Health
"
(pushti), that is
a way to eating, drinking, being merry or healthy, and in
dulging to tne heart s content in sports and sexual intercourse with women.
It may be asked of them, since they sometimes die of very painful and
lingering maladies such as cancer and other diseases, the evil of which
they themselves know, why should their faith, to tell the truth, be not
called the \*ay of leprosy ? For, as a leper dies bewailing, the tissues of his
body mortifying and falling off, so is the state of these men to ill intents
and purposes. Therefore it can be properly called a way to hell for, pain
is called hell and
pleasure heaven. In like manner, they fraudulently en
snare simple ard artless folks. Assuming the appearance of Lord Krishna,
We have taken on
they set themselves up for the Lord of all. They say :
the Divine Ideal of
for
the
salvation
of those
flesh, as
humanity,
heavenly souls that have descended on th.3 earth. Until they accept oar
teaching, they cannot obtain the heaven (Gol>ke), where Lord Krishna
alone is man and all the rest are women.""
Splendid! Excellent is your
faith
All the disciples of the Gosains will be turned to milkmaids Now.
ponder here. Since the man who has two wives, suffers a great deal, how
immense will be the misery of the place where there is only one man and
millions of women to hang upon him? Where can be the end of his trouble?
to say, it
the"
is
"
SATYARTH PARKASH.
370
CHAPTEK XI
you urge that Lord Krishna has sufficient virility to satisfy all the
women, then the wife of the Gosain, who is called u the Lady
(SwaAs the lewdness
mini), must have equal heat, for she is his better half.
or sexual power of man & woman is here either equal, or woman has more
If it is so, she
.carnality, why should they not have it likewise in heaven ?
fxnust often quarrel with Other rival women, foîvalry is v ry ^reat among
women. Also, the Goloke (paradise) must be TnTeTT In comparison \îth
If
"
heaven. In other words, the condition of the paradise kiust be like that of
a debauchee who is afflicted with such painful diseases as cancer and the
like.
Fie! Away with such a para .hse, than which the earth or mortal
IF the Gosain
region is much better
(teacher), who considsrs himself to
bo Lord Krishna and cohabits with many women, and fco is afflicted with
I say,
cancer, syphilis and other venereal diseases and suffers mucii pain
if theGos,iin or
the vicegerent of Lord Krishna is not exempt from
disease and pain, how can Lord Krishna, the Lord of Paradise (Uolokej, be
not afflicted with disease ? If not, why does his vicegerent, the Gosain, is
attacked with disease ?
Diseases aft ect him from incarnating on the eartji for guiding the
Q.
people in their affairs but it is not so in the Goljke or p ;i*udise; for, there
is no diseas? and no pain.
k.Bhoge roga bhayain There is a danger of disease in sensuousness. Do
the millions of Lord Krishna s wives give birth to children there ? If they
do. d they beget male or female children only or both ? If th^y beget
daughters o ily, to whom are they married? For, there is none but Lard
Krishna.
If there are other men besides Krishnn,
your assertion falls to
If you say that sons only are born there the same difficulty
th.3 ground.
will then present itse f, namely, where and to whom are they married ?
Do they manage it among themselves? Or, are there sons and daughters
of other people in the Goloke ? In that onse your
position that *there is
but one man who is Lord Krishna,
contradicted. It you say that t ere is
no child born tliêre, then the defect of impotency will be proved in Lord
Krishna, and barrenness in the women. Well, is it the paradise or the
camp of tho wives and concubines of the Emperor of Delhi ? JSoiv, it is not
right that the Gosains should make th* ir male and ieinale disciples offer
their person, will, and wealth; for, the body i n given away at the nine of
to tn*e husband or wife
then ihe will can not be given to
marriage
other-: the body can be property offered with the will.
li the bocy is
offered without the consent ot will, it becomes adultery.
As to wealth, it
falls under the same category
be donated without
for, nothing can
willingness. The motive of the Gosins is that their disciples should earn,
& they should enjoy. All the Gasains of iho êct of Bullabha are not as
yet re-admitted into their original Tiiilunga Brahmin caste. If anybody
gives his daughter in marriage to them out of iîK-runce or by mistake,
he is turned out of the c iste and so becomes reprobate for.
-ro exOOOUnUnuwtai and they spend their whole life in ignoiv.nco k, indolence.
!
is"
AUj, mark
their conduct? Whenever anybody invities a Gosain to his

he
there
and sits down like a wooden doll, neither speaking nor
hous^,
go-s
o)r fellow, how can li Break, since ho is ignorant? Murkhanavi
moving.
balam niaunan. For, the strength of the ignorant lies in silence. If lie speaks,
his stupidity will be discovered. But ho
g /-s at wornon with fixed atten
tion.
She ^.considered lucky who is marked by the Gosain, Her husband,
Lrotlicr. re; -itivcL-, mother father become much
pleased at it. There all tho
l
;i
MILK SALE
GOSAINS.
871
women touch the feet of the Gosuin in making a bow to him. He presses
with his foot the finger of the woman whom he falls in love with or fixes his
eye upon. The woman, her husband & other relations thank theirstars tor
this favour of his. Her husband & the relatives press her to go to him to
do the Service of his feet (to lie with him). If it happens that her husband
and relatives arw not willing to send her to him. lie accomplishes his end
by means of pimps and panders, who, properly sptnking, are found in
abundance in the Gosain s temples and with whom ho is ever surrounded.
Now listen, how they play the devil to bnj. They beg thus: votary, bring
a present to the Gosain, the lady, tho inf LUCM, the infanta, the major doino,
the guard, the singer, and the idol G^d. L ht so f A ows fatten tnemselves
upon the substance they take by cheiting simpletons by means of these
When a disciple of the
seven shops, as it were, to thuir heart s content.
Gosain is on the point of death, the latter puts his toot upon his breast,
and pockets what he gets thereby. Does it not look like the dut of unSome disiples
dertakers (Mahabrahmnna), coffin bearers, and sextons P
invite the Gosain to minister at the marriage of their sons and daughters.
SKRVINQ GOSAINS.
Some disciples serve a Gosain at his bathing with a saffron preparation
with which women* rub his body. Then men and women, specially females,
put a sitting board in a large vessel and wash him. When he puts on a
yellow silk cloth on his loins and comes out of the bath room on his sandals,
he casts off his nether garment or cloth wrapper in the same Yessel, then
These followers then give him to chew
his disciples drink his washings.
a betel fi/ld or pellet in which they put nice spices & nuts. A part of it ho
gwallows and the residue he spits in a silver plate which a-i attendant
holds to his mouth. This spitted and chewed betel is distributed as a holy
ivor"
food to be eaten by the disciples. It is called the special
(prasadi).
&
wickedness can
Now think what kind of people are they
Stupidity
not go farther. Many of the Gosains receive offerings (samarpan).
Others
eat at the hands of the Vaiahnavas Or worshippers of Vislrm, but not of
while others do not take food touched by them. They wash even
others
the fuel wood offered to them. Bub if flour, molasses, sugar, clarified butter
and other food stuffs be washed, they become unclean. Poor fellows, if
they wash them, the food articles will be destroyed or lost to them.
Tley say that they spend much money in their God s decoration, singing,
enjoyment but, properly speaking, these things they enjoy themselves.
To tell the truth, they commit many horrible & heinous sins, For instance,
on the occasion of Carnival (holi) or Saturnalia, they squirt water by a
syringe on the private parts of women. Though to sell milk and curd
is forbiddea to a Brahmin, yet they dc it.
Q. The Gosain never sits at a shop openly in a market to sell bread,
soup, porridge, vegetables, peas, sweetmeat balls and other kinds of food,
but he gives away leaf-dishes of food in lieu of pay to his servants who
SALB OF MILK FORBIDDEN.
sell them.
A. If he gave them money in monthly pay, why would they take
dishes of food ? The Gosain gives soup, boiled rice, and other food to his
attendants in lieu of pay, and they take the food to the market to sell. If
the Gosain had sold the things himself, the Brahmanas who are hisservants,
would have escaped the blame of selling milk, and he alone would have
been affected with the sin of selling milk. First he fe 1 into the sin and
then he has been the occasion of others falling into it. But at some places
as the Nathdwara and other temples, tho Gosuins also sell these forbidden
"f
SATYABTU PBAKASH
372
CHAPTER XI.
It is the duty of the low caste to sell milk, but not

foods.
Such persons have brought on the downfall of India.
of the high.
SWAMI NAI.AYANISM.
Q
A
What do you
think of
Swami Naraytuia
religion
OTzrfV *ft?T*fT S -ft ?H?3l1 <fT^*fU ^|T

the Small-pox Goddess, so is the ass, her vehicle (that is, bol i
are bad).
Swami Narayan s imposition is similar to the Gosain s pious
frauds in swindling other people to take their money. Listen to his history.
Once noon a time there was a Brahmin, named Sahajanand, at a
Being a celebate, he took to wandering in the
village neai: Ayodhya.
He saw that that part of the
countries of Guzerat, Catliawar, Kuck-bhuj.
and
artless
of
was
full
ignorant, simple
people, who can be con
country
verted to any religion of his as he liked. There he secured two or three
out that Sahajanand was an incarnation
cli-ciples, who unanimously gave
and great sage. He showed his divine lorm having four hands to his
Some time after his disciples asked a rich landlord of the
disciples.
Cattiawar. called Dadakhachar, the owner of Gurday, if he wanted to* ses
God Narayana qaadrumanus, they would pray to Sahajanand to favor
He was a simple man.
him. He replied: What can be better than that"?
the
arid held up a c*onch & a discus
on
head
a
crown
Sahajanand put
in bis hands, wh le another man behind him took a mace and a lotus in
his hands which he put forth from under the armpits of Sahajanand, and
thus gave him the appear nice of the quadruuiane Deity. The disciples
of S ihajan:uid instructed him to oast his eyes only once at the Deity and
then quickly shut them and come back by a previously arranged passage.
If he looked at him for a longer time, the Deity would be angry.
They
draaded in their mind, lest the landlord should detect their sleight ofhand.
where S ihajanand stood dressed in a
They then took him to a dark room,
silk
garment. Trie disciples illumined the room all
gold iaced and shining
a
tern.
Lin
When D.idakhachar looked into the rsoin, he
with
sudden
a
of
gaw a quadrumnnus figure. The light was then withdrawn. They all pros
trated themselves to bow to the Da ty and then withdrew by another
passage where they took care to enter into conversation with him, con
As
is
on his
and asked him
become a
disciple
good luck,
gratulating him
He consented to be so. When he came to a, room outside, he
the Lord.
iYund Sahajanand in a different dress, seated on a rnatress. The disciple*
Thus
told him that theôrd was present there in another appearance.
Dadakhachnr was entrapped in their snn res. Thenceforward this new
laith took a deep root in the soil,*for he was a very rich landlord. Having
took to itinerent preaching. Ho
got, a permanent footing, Sahajanand
convert d many persons to be monks of his order, and sometimes made a
monk senseless by rubbing the nerves of his throat and then gave out
Such f-auds of his caught the simple
that he brought about his trance.
in
his trap.
After his death, his dis
Cattiiwar
the
oi:
folks
and artless
frauds and made a mountain of a mole-hill* His case re
ciples practised
NOSE-CUTS.
minds us of a story.
a
was
thief
a
time
caught in the acfc, and was punished by
Once upon
When his nose was cut off, he
the iudcre with the cutting of his nose.
and Uug.i. The people asked him why ho laughed.
lo
dance,
sing,
began
the cause is beyond his power of expression. They again
llereplied that
He answered that it was the most marof tiling it was.
kind
what
asked
ever seen. They requested him to tell it out.
hud
he
indeed
tluug
to
of
SAHAJANAND
He
XO*E-(YT SAINTS
378
tint tho rjuadrnmanus Deity
Narayan himself stood before him,

enraptured him beyond measure, & so lie danced, sang, and
thanked hi* utars that, he was witnessing the Deity witli his own eyes.
They asked him why they did not see the Deity, lie replied that their
If they got their noses out off, they
noses slur Him nut from their view.
would see Him, but not otherwise. Some one of the crowd thought that
he should see the Deity even at the expense of the nose. So he asked the
fallow to cut off his nose and show him God Narayan.
He cut off
nos.
his aose and whispered into his ear thsji he should say the same as he had
He thought that
done, or else the world would laugh at both of them.
it was impossible to get the nose back, so it was proper to follow the man.
Accordingly he, too, began to dance, hop, sing, play upon an instrument,
In like manner, one thou
l.mofh and cry out that he also saw thf Deity.
sand men joined the noseless order, which made much noise in the world.
They called their order the seers of God. Some ignorant king invited
When the king went to them, they were overjoyed and began to
them.
and laugh. His? Majesty asked them what the matter WMS.
frisk,
dance,
s:;i<l
whos
sight,
-1"^
replied that they saw God Ntirayan himself ? The king asked,
The Narayan or God seers said, As long as you
I see Him ?
When you get the nose cut off,
the nose, you will not see Him.
Narayan will be seen by you in His full power.
They
Why
don
have
God
it to be right.
So he ordered an astrologer to
an auspicious time to cut the uose off. The astrologer said :
Giver of food, I s^hall do it. The best time to cut off the
Very well,
nose and to see God Narayan is at 8 A. M, on the I Oth idem.
You have inserted the aaspacious time to
you Pope
Splendid
When the king showed his kindness to
cut off the nose in your book
them by sanctioning a daily ration to the thousand monks, they were
But this mutter
transported with joy, and began to dance, hop and sing.
was no very pleas mt to the ministers who were somewhat wise. There
was a nonagenarian minister, whohad"seen four generations. His great
grand-son who was then the prime minister, told this matter to him.
The king thought
find out
"-
The gfrand old man said that they were cheats, and asked the premier
him to His Majesty. He did it accordingly. The king related the
doings of the nose-cuts with great pleasure when the old misister sat down.
The (.Id man said
king, do not make too much haste. To do a thing
to take
without trying, brings on repentance.

The king Do these thousand men tell lies ?
The old minister Without testing them nothing can be said whether
:
the truth or otherwise.

they
K. How can they be tested?
M. By means of the dictates of knowledge, the order of neture or
laws of nature and the canons of logic, &c.
K. How can a man hold a test if he is not endowed with knowledge ?
M. By promoting his knowledge in the company of the learner!.
tell
K.
M.
K.
M.
What
no learned
man be found
inaccessible to an enterprising man.

You nanny yourself tell me what is to be done.
time at home. I shall live but
I :vn old and spend my
short days.
proper.
K.
to do, if
Nothing
S,>
Very
is
let
first test
a few
tnem. Then you may do what you think
[minister.
astrologer, find out an auspicious time for the old
,
well.
374
CHAFTIB XI
SITTARTB PBAKISH.
(
A,
I shall as
ordered,
It
at 10
is
a.
m. on 5th instant
this
bright
fortnight.
On the 5th instant, the old minister came to His Majesty at 8 a. m.
and told him to go to the nose-cuts with a thousand or twu thousand troops.
K. What is the use of troops there ?
[as I advise you.
M.
Your Majesty has no experience
of government.
Well, prepare the troops.
At 9 30 a. ra. the king went to them with retinue of
You
should do
K.
all followers.
nose-cuts at bis sight began to dance and sing.
The king Snt down
there, and sent for their head priest (abbot) who formed this sect and
whose nose was first cut. His Majesty told him : Show God Narayan to
AH right. When it was 10 o clock, a
day to my minister. He replied
man held a plate under the minister s nose The priest pulled a sharp
knife and cut off the nose with it and put it on the plate whereupon the
minister s wound bled profusely, and he was much distressed with lace cast
down. Then the cunning priest whispered his creed into the minister s
You should smile and tell the people th it you see God
ear, saying
Narayan. Now your nose is cut off, it will never be restored. If you
don t say so, the people will laugh at you a great deal. Having said so,
he left him. The minister put a plug of the napkin on his nose. When the
king asked him if he saw God Narayan, the minister said in his ear I see
The
In vain has this man disfigured many persons. The king asked
nothing.
the minister what should be done then.
The old man advised that they
should he apprehended and severely punished. Th*y should fie thrown
into a jail for the whole life, and the man who has spoiled all these fellows,
should be seated on an ass and beaten very disgracefully. When the king
and the minister were consul ting each other, they were alarmed and at
tempted to bolt; but tho troops hud surrounded them so they could not
run away. The king ordered that they should be arrested an$ loaded
with fetters* The face of their he;i,il should be blackened, he should be
seated on an ass, a garland of old worn-out shoes should bs thrown round
his neck, he shquld be paraded in all streets, ashes should bj thrown by
boyn upon him, he should be beaten in every square with shoes, and given
to the dogs to be torn in pieces.
If this be not done, others will not be
deterred from committing such sins over again. When these measures
were taken, the sect of the nose-cuts was brought to an end.
FRAUDS OF SWAMI NARATANISTS.
In the same manner, all the opponents of the Vcdas are very clever in
stripping others of their wealth. Such is the imposition of s- ct*. The
followers of the Swmi Narayan religion illegally make money, practise
frauds and tricks. To mislead persons, they any that at the time of death
Sahajanand (their teacher) comes on a white pelfry to carry the dead to
He comes once n, day to this temple. When a fair is held, the
salvation.
inside the temple.
A shop is held below. They manage to
stay
priests
keep a hole for communication. If a man offers a cocoanut, it is passed
on to the shop. So the same cocoauut is sold about a thousand times in a
day. In like manner, they sell other articles. They set their disciple to
man
that kind of work which belongs to his caste. Thus, for instance, if
is a barber, he has to shave there, a
potter works as a potter, an artisan
works as an artisan, a merchant; acts as atm<rchint, and a low caste uoea
work. They have imposed a tax on their disciples. They have

fraudulently amassed millions of money and are engaged in collecting
more money. He who is installed as their leader, marries and becomes a
his caste
375
MAEHAVISM.
NKiTisM
householder.
B
are any religion
-;
ornaments and other
Wherever there
trinklets.
of departure, they receive donations

Gosainsot (Jolval inth- n. .me of the Prior, the Lady and others.
good, &
.L ad serve a
therase
>nin>,
IP>
of other religiona
like
the
They call
a bad, company. They
man however good, religious, learned, that

-it sect.
They reg.ml it to ba a sin to do good to the
diiYntvnt pBrsiriyions.
poop e
Apparently these men affect nofc to see
\v
knows
what transpires in the dark. The sect
dy
fallen into disrepute.
h ts
At some places the adultery and
y\vh
other sins ,i L K;SH -aints are brought to lisjht.
When their great men die,
b"!
,>t
.".-
!>!
they throw Uiom into a secret well, & give out that such & such saint has
Tj.-ifd to heaven with his physical body, saying
Saint Sahajanand came
down to take him away. Wo prayed iiard t iat he should not be carried
Sahajunand answered
up, fjr his residence on earth was beneficial to all.
in
negative and said that he was much required in heaven and so he
saw with our own eyes the aero-stat or ethereal car.
took him away.
:
f<ho
We
the do. id ic it and carried him up.

He want heavenward, raining
flowers on the earth.
When a saint t .ills sick, and there is no hope of his
life, he says that he will go to heaven to-morrow at night. It is heard that
it
by chance be doos not die that night, but is only swooned away, they
throw him into the well, for if they did not do so, they would be counted as
liars. Therefore they commit such homicides Very much like them, act the
Gokali Gosains. When a saint of this sect dies, the disciples say that the
to sport.
The arricle of faith of the Gosains and the Swami
master is
is the same, that is, Shri Krishnah sharanam mama.
They
Narayfcmsts
But it can
translate r as Lord Krishn-J is my asylum, or I am in Him.
mean that Lord Krishna i-- my refuge or I am His asylum. All these
faiths write absurd and opposed to the teachings of the authentic scrip
lie
tuo:-:
<ôrie
ah>o
Being ignorant, they do not know the rules

MADHAVISM.
faith
the
of
Madhava
Q.Is
good ?
tures.
of
knowledge.
a,
A. Tins sect is like others. Its followers are Chakrankit (marked

with Vishnu s discus & other symbols.) They differ from the Chakrankits
in that the followers of Kamanuja are marked once, l/ut these every year.
Tne Chakra- ikits put a yellow mark in their forehead and theso black.
Once upon a time a learned man discussed with a Pandit of this sect.
L.
Why have you put this black perpendicular line and the other
mark on the forehead ?
Also the colour of Lord
P. shall go to heaven by using it.
Kr^hn-i s body was black, so we use a black mark on the forehead.
If by putting an erect lino and a white mark on the forehead you
L.
go t ho.-iven, where will you go if you paint your whole face black ? Will
you go beyond heaven ? Also, you should blacken your whole body after
Lor-i Cfia mi, then there cm be any resemblance between, you and Lord
Krrhna. Hence the sect is like those described above.
I
LlNQANKITlSM.
What
is the faitn of the

Lingankits.
As the Chakrankit men are
A.
It is like that of the Chakrankits.
m-irke 1 with a discus (circular line) & do not worship any other deity than
Nanyan, so also are tl ey m irked with a Lingum (erect line) and do nob
ador any other god but lUhadeva. The difference between them is that
linuin (a
a piece
iece of stone)
stone studded in gold
.iits get
et a linguin
old or
r silver and
kind of religion
ie
SATTARTH PRAKABH
876
CHAPTER
XI
it about their neck. When they drink water, they first show it to the
about their neck. Their formula of faith is like that of the Shiviteg,
BRAHMO SAMAJ AND PBARTHNA SAMAJ.
wear
idol
Are the B. S. & P. S. good ?

They have something good but a great deal bad.
[good.
Q The B. S. & P. S. are the best of all, for their principles are very
A 1. The principles are not entirely good, tor how can the supposition
of persons destitute of the knowledge of the Vedas be entirely true ? Their
good traits are that they have saved a few persons from being converted
to Christianity, repudiated idolatry, and kept some people from being
misled by false scriptures, & so forth. ^ But the members have very little
devotion to the interest of their country, have adopted the Christian man
ners and customs to a great extent, and have changed the rules of eating
and drinking and marriage and ceremonies.
2.
Thus to their heart s content they cry down the glory of their
Q.
A.
country, and the greatness of its ancients, much less to mention their good,
ven the
extol the English Christiana &c. in their left ir**; nnver motion
.-sser-.
hit there
names of Brahma
oth^r sages
thfe sontrary, 4*b y
have been no learned people in the world unt" t isdaj except the English,
that the people of India have always been ignorant and they never made
-
&
<m
any progress before.

3. They do not keep themselves aloof from talking evil of the Vedas &
other scriptures. The books written to mention the aims s*nd objects of the
B. S. enumerate among saints Jesus, Mahomed, Nanak, Chaitanya;but they
do not do so much as to mention the names of any ancient Indiali sage
or philosopher. These things prove that these gentlemen follow the religion
of those whose namea they mention.
How can the work be permanent
and progressive of the people, who are born in India, who are maintained
by India and still receive their support therefrom, but who have given
up their forefathers religion and customs and are very much inîned
to the religion of foreigners, who cull themselves learned people although
destitute of the knowledge of Sanscrit of this country, and having studi-d
English boastfully call themselves Pandits and rush to start anew religion ?
4.
avoid taking food with the English, Mahomedans
They do
and low castes. They have perhaps thought that they and their country
will be reformed by abolishing caste distinction and the custom of eating
and drinking. Such things donot lead to improvement, but, on the contrary,
nv>t
to degradation.
Q 5. Is the
caste
CASTE,
distinction made
by God
or
by man (natural or
artificial) ?
and partly artificial.

natural and which is artificial ?
A.
It is partly natural
Q.
Whic
ia
birds, worms, trees, w-iter, &c, are species or kinds of

Also, the Brahamanas, Rshatriyas, Vaishyas, Shudras,
slum population, & the like distictions are made by God, nay God made
the cow, horse, elephant. & other species among animals ; the pipal, fig,
mango, and other kinds RinOng trees; the swans, crows, herons and others
among birds the fish, crocodiles and the like among aquatics, as so many
castes. In like manner, the Brahmins and others aê thought among men,
not as entirely ordinary kinds, but as differentiated or modified kinds of
It is indispensably n9cessary to regard the caste distinction as
persons.
founded on merit, deeds, and charactar, as has been said before ia describ
ing the stages of life. It is the duty of the king and the learned to
A.
beings
Man, animals,
made by God.
ITS BLUNDERS.
BKAHMO SAMAJ
377
by means of examination the distinctions of Brahmin, Kshatriya,

Vaishya, and Shudra castes, according t; merit, avocation and character,
described before as created by man. The difference of food is also both Godth
lion is carnivorous, and the wild bnffale eats
ma V and mi in d
God. This food distinction is
grass and ve^ t;i-it s, \vhuM is established
man-made from the circumstances of clime and surroundings.
See, the Europeans wear bouts, coats, p;n:taloons, and eat in
Q.
establish
-iy
hotels with all persons
so they are progressive.
BLUNDERS OF BRAHMOKS
your mistake. For, aft the Mahornedans and slum popu
lation eat food at one another s hands.
Why don t they improve ? The
thoir merit and good deeds.
from
and
are
advanced
enlightened
Europeans
For instance, they don t marry early. They educate & train their boys &
a con.sort. They do not allow bad
girls well, & marry after choosing
people
not
full into anybody s trap.
learned
do
to preach.
Whatever
They being
they do, they do after general consultation and resolutions, of their assemblies.
They devote their life, attention, nnd wealth to the welfare of their
A.
It is
They give up idleness & exert themselves to rise. See, they allow
on if made in their
persons to go into their offices & shops with sh
country, but not if made in this country (after Indian fashion). Now it is
enough to show you how much they respect even the shoes made in their
country, but not the men ot other countries. See, it is now about a hundred
but they put on rough and thick
years since they came to this country
cloth as they used to do in thîr country.
They have not given up the
nation.
>es
manners and customs of their country. But many of you (Brnhraoes)

have imitated them. It is on that vety Account they are considered to be
wise & you foolish. Senseless imitation does not become a man of under
standing. Whoever among them has got the charge of a work, does it with
propriety, They are always obedient. They help their countrymen in trade.
Such are the noble qualities and deeds which have brought about their
advancement. They are not advanced by using ro.*ta, pantaloons, eating
in hot. lt, and other ordinary evil habits.
They, too, have A kind of caste
distinction. See, when a European, owever high in rank or office, marries
the daughter of a person of a foreign country or religion, or when a Euro
pean girl marries a foreigner, they don t invite him or her to a dinner, nor
do they eat wi h him nt the same table and do not intermarry with him. If
it is not a caste distinction, what is it? They
mislead you, simple and
foolish as you are, by saying that they don t observe any caste distinction.
You believe it from your ignorance & folly. So whatever you do, you
should do after a thorough consideration, so that you may not have to
See, a patient needs a physician and medicine, but not a hale
repent.
man. A learned person is a healthy person, and the ignorant are suffering
from disease of ignorance. To cure them of it, they want true knowledge
and true preaching (advice). It is from ignorance that they arj sick and
imagine that religion depends on eating and drinking. When they see
anybody oat and drink improperly, they say & believe that he is fallen
from religion. They would not listen to him, nor sir, by him, nor allow
him t) sit by them. Now tell me if your knowledge is for selfishness or
otherwise. It would tend to promote the c:iuse of benevolence, when it
benefits the ignorant.
If you aver that since they don t want to derive
any benefit, you can dc nothing, it is then your own f.-iult and not theirs ;
for, had you kept your conduct good, they would have been benefited by
i
378
CHAPTER XI
SATYARTH PRAKASH.
loving you. But you have destroyed the good of thousands to do your own
good. It is a g eat sin you have fallen into. For, religion is to do good to
Therefore trio learned should do
others, and irreligion to do t oem inju-y.
what is proper and be like a boat to help the ignorant fj() cross the sea of
r
hey should
pain, They should not- act exactly like the i^noivmr,, rather
do what tends to prornot-j their and others welfare day and night.
We do not believe any book to be written by God or to be entirely
Q.
true, for the human reason is not infallible, so the books written by men
are all fallible.
Hence we welcome truth from all und reject falsehood.
We accept truth whether it is found in the Veda Bible, Qor; n, or any
We never adopt falsehood of any.
other book.
A. What you wish to prove you to be th lovers of truth, will jiKo
prove you to be false; for, MS all men can not b infallible or free from error,
you being men are fallible, or what you say is erroneous. Also, since the
statement ol an erroneous man can not be an authority in its entirety,
yours too is not reliable. So what you say, should not be Relieved in.
Such being the case, your statement should be rejected like *eod mixed
with or suspected of poison, and the authority of the books you have
written to expound your views, should not be accepted by anybody. Your
case is like what i? said in an Indian roverb
t
A Brahmin having 4 talents aspired to come by 6, but lost 2, and so

got 2 only left him. Like other people you are no* omni.-cient. Probably
you give up truth by accepting falsehood from error. So we men of little
knowledge must needs have help from th| Word o. the All-knoVing God.
You should of necessity believe what is said in the description of the
Vedas, otherwise yato bhraahtas tato bhrashtah you will stumble at every
nor. cont.tiri
When all truth can be had from the Vedas, which
step.
untruth at all, you do harm to yourselves and to others by hesitating
Hence it is that the people of AryavarWdg* not look
to accept them.
kith
their
as
*nd kin, a/rxl you have not been able to contribute
upon you
to the advancement of India
for, you are regarded as beggars trom door
You think you can do good to yourselves and to
to door or eclectics,
You will fail like those parents of c lildothers by this mode of conduct.
set
the
who
children of the whole world, which was
ren,
upon maintaining
Your case will be
impossible, neglected theirs own and so spoiled them,
like theirs. CiWi you test the truth, or know the falsity of your views, or
promote the welfare of Aryavarta without accepting the Vedas and other
true scriptures ? You have not got the medicine to cure the country which
has fallen sick. The Europeans have no n -ed of you, and the people of
Aryavarta regard you in the sama light ^8 the followers of other religions
than their own. It is yet time tor you to accept thf Vedas nd the like
-.ill
so.
It will
to the country.
ri^hr, if you
scriptures to do go
Why don t you believe the infallible Holy Vedas revealed by God to the
mind of sages, since you say that all truth comes from God ? Verily,
the cause is that you have not studied the Vedas, nor do you want to study
them. How then can you know the Vedas ?
6.
Then you believe like the Christians and Mahomedans in the
creation of the world without the existence of its material cause, and also
believe the soul to be created.
The refutation of this belief may be con
sulted in the chapter on the production of the world and the description of
:
<io
NOTE
A man whose name
and so became a deuce.
<iO
b>>
>d
meant
four,
went
to
be
six,
but unluckily he
lost
two,
INPIKITI PROGRESS
BRAHMOIBM
379
the soul. No effect can ever be produced without a cause, and a

thing produced in like manner is impossible to be destroyed.
Then there is another defect in your faith that you believe the
7.
removal of sins by means of repentance and prayer. It is this belief that
has increased the commission of si in in tho world; for, the followers of the
Puranas believe the riddance of sins without suffering their penalties
simply by means of pilgrimages and other penances, the Jainees by mutter
ing the verse of novukar and pilgrimages and other rites, the Christians
by f lith in Christ, and the Mahomedans by repentance. Therefore the
tendency of the people to commit sisi is increased trorn the absence of its
fear In this respect the Brahmo & Prarthana S imajes are like the fol
lowers of the Puranas. Had you heard the exposition of the Vedas, you
would have feared from the commission of sins on account of virtue and
vice being not done away with without enjoying their fruits, and so been
ever engaged in practising virtue. If you believe the remission of sins
God and
will make God unjust.

the infinite progress of the soul is also untenable,
for the consequences of the qualities, actions, & natures of finite souls must
INFINITE PROGRESS.
be finite.
le will award infinite merit for finite actions.
Q. God is merciful,
A. If God act in thit way, His justice will be don^ up. Nobody
will care to make progress in good works, for God will give infinite reward
be got rid of, however numerous, by
for a few good works, and sius
Such doctrines lead to the increase
the efficacy of repentance and, prayer.
of iniquities and the destruction of virtue.
believe instinctive knowledge to be greater than the Vedas,
Q.
but wo don t recognise the superiority of acquired knowledge. For, if
there had been no instinctive knowledge given us by God, how could we
learn br teach, understand or explain the Vedas? So our faith is very good.
without suffering their consequences, you
Your
8.
belief in
cm
We
What you say is absurd for, knowledge imparted by others

God) can not be instinctive. Instinctive knowledge is spontaneous. It
can not be either increased or decreased. Nobody can itiake any progress
thereby for, savages also have instinct ve knowledge, yet they can not
improve. So the imparted knowledge is a cause of progress. See, yon & we
never knew accurately about duties and prohibitions, virtue and vice in
our infancy. Bu when we studied wit the learned;* we came to know
of our duties and prohibitions j virtue and vice. So it is not
proper to
regard instinctive knowledge *s above all or the only thing needed.
A.
(tho*
YIIU imift
have adopted
from the Christians and
Mahomedans
You may consult my refutation Of it in

the exposition of rebirth. But you should bear in mind that the soul ia
The
eternal, and so also are her actions by virtue for their persistence.
your disbelief
in
re-inc .irnntiou.
relation between the actor and his actions is constant.

Was the soul sit
Will she be ever so? Your belief
ting idle somewhere before birth?
proves God to be without work. Disbelief in rebirth attributes to God the
evils of the destruction of our works, reward
work, cruelty, and in
consistency for without rebirth the cons quef ces of the practice of virtue
or vice cao not be borne, w:hout re-mcarnarion w can not
square the
account of pleasure and p*in, profit and loss in our dealings with others.
Also, how c in you account for the pleasure or pain of our present life
without assuming our doing good or evil in a previous or prenatal life ?
If the preient distribution of
happiness ia not baaed upon the consequence
f;>r
n<
380
CHAPTER XI
SATTARTH PRAKASH.
good or evil dune in r.n antecedent existr-nco of souls, God will be

were,
proved to be unjust, & the consequences of actions will be, as
So this belief of yours, that there is
destroyed without being suffered.
no rebirth, is not good at all.
It is not proper to believe no creatures of glorious
10.
qualities and
learned people to be gods except God; for, the Almighty Lord is called the
Great God, which can not be if there be no small gods.
It is also not good not to admit the sacrifices of fire and the like
11.
rites to be beneficent works.
It is not good to follow Jesus*and others after
12.
ignoring the good
done by the Indian sages and divines.
It is altogether impossible to assume the ris* of the derived
13.
sys
tems of knowledge without admitting the primary source of knovlelg?
of the
ifc
in the Vedas.
It is vain to cast off the sacred thread which is * sign of .the
14.*
mastery of a branch of knowledge, and to shave the crown lock 1 ke the
Christians and Mahomedans.
Is the weight of the sacred thread greater
than that of the pantaloon and other cumbrous dress, and ^s it worse than
the medals you heartily long for ?
Can it be called anything else than impartiality and flattery to
15.
be beut on praising the Europeans and not to revere the memory of the
numerous learned men of Aryavarta who flourished after Brahma ?
16.
It is a self-contradiction in you to believe the production^ the
soul from the combination of mind and matte* like a sprout from a seed,
the non-existenoe of the soul before her birth, and the destruction of things
produced. If there were no mind and matter before creation or genesis,
whence has the soul come?
things were united to bring her about?
If you believe them both to be eternal, it is right.
Your belief, that
there was nothing whatever but God before creation, is absurd.
ADVICE.
So if you want to make any progress, you should join the
Arya
Samaj, and accept and act upon its aims and objects, or else your labor
will be fruitless.
For, it is very proper for you & us to unite to contribute
to the advancement of the country, whose wealth supports us at all times,
with all love and by all means in our power. Hence no society can be so
proper a cause of the progress of India as the Arya Sanaa j. It is very good
of you if you help it properly, for it is the duty of a body of persons,
and not for an indiridual, to promote the welfare of the Samaj.
You refute all, but they are all right in their own respective reli
Q.
gions. You should not refute any one. If you do so, what have you to show
more than they ? If you show anything, was or is there none greater than,
or equal to you ? You should not bo so proud. For there are many in God s
creation greater than, eq ual to arid less than one another, so uone should
be proud.
BIKD S EYE VIEW OP ALL RELIGIONS.
A. Do all have one and the same religion or different religions ? If
If opposed, none but
different, are they allied or opposed to one another?
one can be the proper religion. If allied, their variety is useless. So
We only observe
religion or atheism is one and the satn^, but. not many.
that if a king convene all religious sec S to hear their preaching, they
can not be fewer than 1,000, but on a little consideration th -y divide
themselves into four classes, viz., the Puranists bllowers of Indian my
thology,) Christians, Jainees, and Mahoinedans, who represent ;.ll denom
Let the king first ask a Warn Margi (follower of
inations, so to speak.
Wht
"
OF ALL
EYE VIEW
Bua,
the ldft.-hand path as it means ia Sansor.t) in

thus:
holy man, 1 have had no initiator nor
Whose
religion
Wain.
the best that I
is
381
RELIGIOKB.
tie
c ipacir,y of a
tyro
adopted any leligion.
may embrace?
Ours.
What
kinds of religions are the remaining 999 ?

all false.
Their followers will go 10 hell. For, accord
kowlat parataran nasti: no religion is higher than ours.
ing to the udage,
T.
What is your religion?
W, It is faith in Goddess the use of flesh, wine and the rest of five
means of our faith, acceptance of the b-i Tantras containing Kudramal and
if thou desire* t salvation, be our disciple.
the like,
T.
Very weil, bat I wish to consult other pious men on the point,
and then to accept that religion which commands my approbation & faith.
W.
man, why dost thou hesitate? These fellows will entice thee
into their snarc-s.
So don t g; to any other chap. Kest in our fold, other
wise thou shalt repent, see our religion holds out to man both enjoyment of
Tyro.
W.
Vhry are
pleasures and a promise of salvatiui.

T.
But let me see them also. So going to a follower of
All right.
Shivism, and putting the same question to him, received the same kind of
an>wer with
this difference only that there can be no salvation without
Shiva, a btrry rosary, ash paste and generative organ worship. Taking
leave of him, he went to a neo-vedantist and thr.s addressed him
:
T.
holy man, let
We
V.
don
ly the Braha:inn.
illusion.
If thou
me know your
faith.
We
believe either in religion or in irreligion.

are real
Where is religion or irreligion in us? All the world is
wishest to be the knower and absolute intellect, thou
shouldst regard thyself as the Brahman and givo up the idea of thy bein"
a soul, and thou shalt be eternally saved.
T. -If you are the Brahman eternally absjlute, why do
you not have
the attributes, nature & actions of the Brahman, and
wny are you confined
in a body ?
[the Brahman.
V. Thou seest bodies and so thuu art in error. We see
nothing but
T.
Who
V.
The seer
T.
V.
Are there two Brahnians

No.
are
He
you
is
t-hut see,
the
and
whom
Brahman ana
the
do you see
Brahman
sees himself.
sees himself.
Can anybody mount upon
his otvn shoulders?

What yon say is
savours of madness.
The tyro then went to ask the sune question of the Jainee=* who re
turned him :i siaula; answer, only adding that all other religions are defec
tive bur tho re.igion of JinuJina Dhanna. There is no God without
begin
ning, th maker of th world, which exists in the same wny from all begin
ning and wnl continue to be so. Thou shouldst be our disciple, for we are
better than others m all respects.
We accept the best things. All reli
gions but the Jain religion are false.
He went on and asked a ChristUu tho same question. He answered
T.
It
nothing.
<
same way as \\\*. Waminargi, only adding that all men are sinful.
They can not êt rid of sin by thoir owu effort except by their belief in the
Christ. Purity can not
procure salvation. The Christ has shown mercy by
in the
sacrificing his life for tne sins
He
Oi:
mankind. So thou shouldst be our
disciple.
then went on to a Moulvie (Mahomedmi

priest) and talked with
him on the same subject. The Moulvi said
particularly that no one can
SATTARTH PEAKAIH.
382
CHAPTER
XI
be saved without a belief in one God without a second, His prophet, and
the Holy Qoran. He who does not profess this religion, will go to hell, and
he deserves to he killed.
a
Thereupon the gentleman went to follower of Vishnu, with whom he
when
the latter specially said that
of
kind
talk,
had the same
religious
terrified at the sight of the sandal mark on his co-reli
was
ath
D
King
and sandal imprints on their arms. The enquirer said to
gionists head
himself that it was impossible th^t King Death should be afraid of them,
j
seeing that mosquitoes, flies, police constables, thieves, robbers, and their
enemies do not fear them at all. So he, proceeded further, and found that
the believers of all faiths averred that theirs was the only true faith. Some
said that Kabir, their religious teacher, was the true apostle, some said
the same of Nanak, some of D-du, some of Builabha, some of Sahajanand,

some of Madhava, and others of the like persons, whom they regarded as
The inquirer
rest and the incarnation of the Deity.
greater* than all the
observed
He
their
and
mutual jealof
thousands
of
asked
disputes
people.
that none of them was fit to be made his inihim
which
convinced
lousy,
tiator of religion f or the falsehood of each of the sects was borne witness
to by the remaining 999. They are no better than shop-keepers, prostitutes,
}
who
as something far belter than those

praiss their commodities
down
which
vehemently.
cry
Considering them all in this
they
others,
of the Munda<x Upanishat, which advises that
he
thought
light,
pander?,
of
repair to a teacher, who knows God, has a staunch

Supreme Being, & knows the Vedas, in order to aqcertain
and taking in his hand soi$e sacrificial present approach him
man should
faith in the
the truth,
with the palms of hands joined. He should not fall into the snare of these
And. when such an enquirer, of tranquil mind and controlled
hypocrites.
senses, goes to a learned mm, the Utter should initiate him into spiritual
knowledge which treats of the attributes, ways, ani nature of the Supreme
Spirit, and he should also tell him the proper means to attain virtue,
wealth, love, & sajvation. When our enquirer went to such a preacher, he
said, Holy Father, I am purplexed with the controversies of tho sects. For
if I become a follower of any of them, I must perforce be set against
ease who has 999 enemies and one friend. So you
999. The man can get
should show me a better faith that I may accept it.
n<)
All these faiths are the products of ignorance and ene

Holy sage
mies of knowledge. They achieve their end by misleading and entrapping
fools, ignorants and savages, why thus forfeiting the object of their life
waste it for nothing, See, wh.it these thousand faiths agree in, is the Vedic
faith worth your accepting. What, is self-contradictory is imaginary, fals,
irreligion, and unworthy of being accepted
How could it be tested ?
Enquirer:
Go and usk of them about the following points, which will
Sage
:
command
their general consent
ASSEMBLAGE OF RELIGIONS.
the assembly of the thousand faiths and thus ad
He then stood up in
dressed them.: Does religion consist in truth Or falsehuod?
383
RELIQION^PEOPER
Pious FRAUDS
UKUGION AND IKKELIGION.

imonsly cried out:
In like in un
All
untruth.
It consists in
UP.-!!
iqiuremeut of
requirt
truth and irreligon
in
aem with one voice said that religion

knowledge, the vow of chastity, the perfor-
perfect p uherty & the maturity of age, good company,

ind so forth
whereas irreligion is shown in
no ch->tn life, committing adultery, keeping evil
lea<iing
lvi?-g
leulihg, cheati g, treachery, killing, doing injury to
others & the like sinful actions.
Upon this the tyro asked them why they
a, did not
join with li*;trt & soul in promoting the c inse of the true reliuf n
iiiiUH-.o
;it
promptitude, honest
d-
ign<>r;inco,
,
and
refuting false faiths.
in
Our
They
disciples will not
all
replied
If
we do
so,
who
Our
livelihood will be
one.
Then nil the comforts and luxuries we at present enjoy, will be lost.
So, though we know tho truth, yet WH preach our Own particular fnith and
insist upon it.
For tho proverb has it
?
us.
obey
We
should eat br- ;xi with sugar and cheat tho world with frauds. See,
the world gives nothing to an honest & true man, nor do the people honor
II
him.
\viiO is hypocritical and cunning, fares well and makes much
Pious FUAUDS.
money.
other
As
cheat
you
persons by means of your jugglery, why are
Tyro
you not punished by tho king or government ?
We have converted the king to be our disciple, and
Sectarian**
made sure of our footing, which is not likely to give way.
u client the followers of other faiths and injure their
T.
5
You will go
interest, how will you answer before the tribunal of God ?
so
do
not
to a horrible hell.
heinous
sins for
Why
you
give up committing
the short
of your life
will be seen
s])::.n
when such things come to pass. Let the

and G.-d s punishment come when they may, we now lie on the bed of
The people giv.i us wealth out of their own free-will and pleasure.
roses.
We never take it by force. Why should then the kincr punish us ?
don t ycu get punishment like the person who robs a child
T.
of its v klaables or oruaments by uoixiug is, & so is punished by a govern
ment ? For, says Miinu, chapter 2, verse 53
It
9.
hell
Wi>y
^^t H^fa I
One who
is
m<$:
void of knowledge
is
fam
Hcffrf P^S: .n
a child, and one who imports knowl-adc/e
He who is wise and learned, does not fall into your

but for cheating ignorant people who are like so many children,
you shoii
rniinly receive punishment from the government.
S Who can pnni>ii u-, as both the kin^ and the people are
is
u father ?inl elder,
su res
il
the followers of
oiu- faith ?
punishment, we would
sot
When
such a rule is in force as to award

these customs aside and institute others
their place.
T.
us
in
don t yon acquire knowledge and teach the boys and girls of
which will do you and lay persons much good, instead of
uselessly r.msuming wealth in idleiie&s ?
What
tho nse to leave off all the comforts wo enjoy from in
S
fancy to death suid
iMig.iired in study from early to old age, and
then to try to teach and preach tho whole lifo ? Wo get millions of money
without effort, and live in ease. Why should we throw all this away
Why
householders
i>
1)
>
If
384
CHAPTER XI
SlTYABTH PSAKASH,
1 he
consequence of your mode of living is bad.
with dire unease you die fast you are dij?graced
T.
afflicted
See, you are

the eye of
you don t know it

our dear friend
ALMIQHT OF MONEY.
the wise.
8.
Still
Z5RT
f
Money is rel gion, works, and salvation. He who has no money, cries:
money and is sort troubled.
Thou art a child, and hast no experience of the world. Bear in mind
that no religion cp.n exist without money, no good work can be done with
out money, no salvation can be attained without money. He who has no
money in his house, sighs for ir,
gazes at good things with sore long
1
had
to
himself
It
ing, saying
muney, 1 would enjoy the pleasure cf
such and such things. For, alt persons hear of invisible God being de
scribed as possessed of sixteen attributes, but they do uot^find Him
but
the real God is the Rupee (Indian dollar) which is possessed of qualities
and parts in the shape of sixteen annas (Indian pennies) and pices (Indian
Therefore all the people
farthings) and sHells (used as coins in India).
are absorbed in earning money, which serves all their
NOTE
Lit.
O Money O
n<i
T.
ceptive
Your fraud has been brought to

shams you have set up, are so many schemes
All right.
purposes.
All the de
light.
for your ease and
but they tend to the ruin of the rest of the world for preaching
truth to the world as much benefits it as it is injured by the advocacy of
falsehood,
Why don t you collect mony by means of service and coinercial
*
pursuits, if wealth aloce is your object?
It requires much labour and often results in a loss ;
S.
but our
schemn never fails, rather it always brings profit surely and certainly.
Look here, we give a man a leaf of the sacred basil and a little washing of
our god s feet, and put a necklace of wooden beads about his neck* Be
He
ing thus converted to our faith, he serves us like a cattle all his life.
we
as
him.
He
follows
us
like
to
the
shadow.
guido
please
goes
T.
Why do these people give you much wealth?
Fo? the Sikeof religion, heaven and salvation.
S.
T.
When you are not saved, nor do you know the nature or means
of salvation, how will the persons get it by serving you ?
No Sir, it is after
Is the reward of it given in this world ?
S.
death got in heaven. They get back in heaven all that they give us or the
merit of serving us here.
T.
Whether they will get back what they give you here or not, is
not the question but what will you get who do but receive money ? Will
you get hell or something like it?
shall get its merit.
S.
sing the name of our god.
T.
Your devot:0n is tor the sake of money, which will all be left
here on death. The body made of flesh and blood which you nourish so
Had you been serving God,
fondly, will also be reduced to ashes here.
interest
We
We
your heart would have been pure.

Are we impure?
S.
T.
You
8.
T.
8.
How
are very dirty inside.
do you know it?

From your conduct and deeds.
The conduct of great men (rnahatmas)
elephant-
?W\
cfi
^tfl *3l%
ft^T
*?f<
is
like
the
f^T5f* fa*
tusks of an
Just as
the
UNITY OP RELIGION.
BRAMACHABIS
385
teeth of an elephant used in eating are different from those which are
to the world, HO are we pure at heart, but
play the worldly or
practice frauds outwardly.
T.
Had you been pure at heart, your outward actions would have
been pure also. So you are impure at heart also.
S.
may be anything, but are not our disciples good ?
T.
Your disciples must be like you, who are their spiritual guide.
There can never be one faith for :tll the people, for their quali
S.
ties, tendencies to actions, and nature* are different from one another.
UNITY OF RELIGION.
T.
If right education be given in eurly life, veracity and other vir
tues be taught to be practiced, and lying and other evils be abandoned
there will certainly bs one religion.
Thei e are always two sects, iriz.,
the virtuous and the vici
It does not matter much.
But the increase
of the virtuous and the decrease of the vicious contribute to
promote the
happiness of the world, ;ind when the vicious are numerous, there is much
misery among the people. If all the learned people preach alike, there can
be ro possible delay in the unity of religion among the people.
It is now the age of strife or Kali Yuga. Don t wish for the
S.
things
of the age of truth or Sat Yuga.
T.
Kali Yugn is the name of time, which being inanimate or actionleas, is neither a help nor a hindrance to the practice of virtue or vice.
But you ypurselves are the images of
ili
Yuga. If the people were
neither Sat Yuga nor Kali Yug:<- (good nor bad), no man whatever could be
virtuous.
They are the effects of good or evil company, and not n turul.
So saying, he repaired to the huly sage, and thus addressed to him
,0n holy father, you have saved me, or else I would h;-.ve been pervert
ed and ruined by falling into ttie snares of some one uf these faiths. I
shall henceforth refute these hypocrites and advocate the true religion
of the Vedas.
Svge It is the duty of all men and specially of the leirned & the
spiritual men, to teach & preach the cause of trurh to all other people,
and to show them the necessity ot abandoning falsehojd and thus to do
shown
We
>us.
//
good
by their advocacy of truth.

Are the Brahmacharis (Vedic students) and Sannyasis
to all
Q.
[good?
(monks)
corrupted
A These orders are right in principle, but they are much

now-a-days. Many persons assume the name of BrahmachariH & keeping
long matted hair setup themselves hypocritically as holy men. They are ever
engaged in muttering their god s name, & doing other rituals. They never do
o much as to thiak of acquiring knowledge, which originally gave them
the name of Brahmachari. They never take the least pains to study the
Vedas or Brahma. These Brahmacharia are useless Lke the goiter. Those
Sannyaeis are also useless who are dest tute of knowledge, and wander
begging with a staff & bowl in the hand, who donot promote the cause of
Vedic religion, but who become vagrant from early life by taking the vow
of renunciation, and give up the acquiring of knowledge. Such Brhamacharis and Sannyasis are roving about hero & there to visit the So called
sacred rivers & places & to take the sight of idols of stone & the like sub
stances. They don t speak in public tho versed in knowledge, & lie
asleep
after a hearty meal in a retired place. They pass their days in slander
and evil deeds from "jealousy and hatred. They think they have done their
duty when they put on a coloured garment and got a staff in the hand.
Thinking theinselvto to bo superior to all others, they do no good work.
*^
386
SATTABTH PBAKABH
CHAPTBR XI
Such monks ara a burden to the earth. But those who do good to all the
world, are all right and praiseworthy.
Are the Giri, Puri, Bhaiti, Gosnin & other orders good ? For, they
Q.
about
in groups and make hundreds of monks pass their life in ease &
go
comfort. Th -y preac;ithe doctrine of non-dualiaii everywhere. They study
& teach to some extent. So they must be good.
A. All these ten names* were afterwards assura d. They are not
ancient.
Their groups are for the snke of food arid drink. Many monks
join these bodies lor subsistence only. They are also vain and showy. For,
making one of them an abbot, who is their. he;id, th^y seat him on a
mnttress or divan at evening, anfi all the Brahmins & friars stand up
before
him with dowers
iiTinnf
&
<j?iHcr
in th
cifas* sifa
>ir
^r
hands
&
pr nounce
^mg^qân ^ sns
i
jftâ^
îm^
couplets. Exclaiming: Hara! Hara! they shower flowers on

He who does not conform
hinf, & then prostrate before him in salutation.
to this custom, finds it hard to pull on with them. This trickery .is for a
mere show to the world, that they may be honored among the people & get
money from them. Many of them own convents & lead a famiiy life, still
calling themselves to be Sannyasis or hermits (who Denounce the wor.d)
The duties of Sannyasis are given in the fifth
in name, but not in deeds,
Without
them,
they waste their time for nothing. They
doing
chapter.
also set their face against him who preaches the truth.
They generally
put on ashes and a rosary, and Home of them are proud of their being in
the sect that worships S iiva. When they hold their religious Controversy,
they assert their belief as taught by Shatikaracharya and refute the faith
of the Chakrankits and others. Tney never work for the advancement of
and for the refutation of all the superstitious faiths th .t
the Vedic
similar
path
are in vogue. These monks believe that they have nothing to do. with
advocation or refutation of faiths, they being Mahatmas or adepts. Such
fellows are a burden to the earth, so to speak. As these mAks are so
perverted, the opponents of the êdic religion, the followers of the Warn
Marg and otjier faiths, such as the Christians, Mahotnedans, Jainees, and
others, have become numerous and are still multiplying. These monks are
being decimated, but th y don t awake from their torpor of ages. But aow
can they rise ? They have at heart no thought of benevolence & love for
virtuous dee^s. They consider no honor done to them greater than being
feasted.
They are much afraid of the popular cry.
Now, a monk should sacrifice his desire for fame among the layra9n,J
& his
his dosire for wealth & enjoyment of the worldly pleasures,
How can one be a monk
desire for children or doating over disciples.
whea he has not renounced thes* his three desires ? In other words, it is
the priina ry duty of monks to be engaged day and night in doing good to
the worldby preaching the religion of the Vedas without partiality. Whbn
ir is useles to call them monks,
they do not perform their bounden duties,
To be true to their name, they
the
world.
i. e., those who have renounced
the
than
in
benevolence
harder
work
lay people do in the worldly
should
all orders cm thrive healthily.
that
case
In
interests.
selfish
&
alone,
Affairs
are on the increase before your eyes. The people
.See, the false faiths
&
Mussulmans. Can you protect your own houte a
Christians
-i-re turning
to
others
your faith ? It can be done when you have a
little and convert
t,
iO orders of friars arc

Sannyasi, Pararnansa. f
*
Shuka, and Gourhpad.

J lok aithna*
Bharti, Gosain. Vana. Parvat, Sarswati, Dandi,

salute Narayan, Brahma, Vashishta, Shakti, 1 arasar, Vyasa,
Giri, Puri,
We
bitt
aishna $ putr aisnna,
MONKWH
will to do.
TRICKS.
387
There can ba no progress among the peoplo
rart*, & other climes, until the champions

prestm- & future times. The country mikes
of
of this land,
Aryaprogress are born in the
progress when its causes existnaranly, the study and instruction of the Vedas and ether true & genuine
scriptures, the peoper observance of tho duties relating to the Brahma
chary (stud-nt s life) and other stages of life, and the preaching of troth,
Beir in mind, you yourselves see many things to be really superstitious.
Thus, for iustancB, a trading monk gives out his power oi blessing the
like blessings.
Then many women go to him
lay people wnh s im and the
and ask of him with joined hands the gift of a son. The monk then gires
The woman who begets a son,
his benediction for the birth of a son to all.
If she be asked
fancies his birth is due to the monkVbenedicrion.
by\
which monk s blessings the sow, the bitch, the jennyass, thehen, and other,
females give birth to the littlers of thtir young ones she will be unable)
to give an answer. If a monk says that he can preserve a child from death,
>
why
MONKJSH TRICKS.
does he himself die?
---
are so roguish and spread their snares so dex

terously that very wise men are caught in them. They a?e like the high
way robbers of Dhansary. These men go to distant provinces in groups of
5 or 7 fel ows.
They appoint one of them their chief saint who ia fat and
in a forest near the town or
village in which
good-looking. They lodge
there are some rich men. They then go about the town enquiring of inhabi
tants if they have seen such a saint, as if they have been wholly unac
abotters and accomplices in
quainted with him, though really his
swindling
The people then ask of them about the saint as to who and what kind of a
swindler sa^s he is a very great saint, who can read
holy man he is.
thoughts, nnd whose words of mouth turn out to be true. He is a very
Some
of these
monks
mm
We
have left our house and home," say they,

to
I have heard from some body, says one of them, that the
find him out.
A lay man then re
holy saint w;is seen coming toward this town.
he may
to see him and ask of him the
him
that
show
to
them
quests
go
things of the mind. Thus they waudei in the streets ai;.! tell every one
about the so-called saint. They assemble at night to tako repast and go
The next morning they repeat the same thinp an d continue to do
to bed.
Then all tho four cheats go to a rich
BO for two or three dajs together.
man and tell him that the saint has been found out. If he wants to see
him, he should accompany them. When ready, the swindlers ask him what
he wants to inquire of the saint. He should tell it to thm. Then some
express their desire for a son, some for wealth, some for getting cured
The swindlers take them
of a disease, others for overcoming their enemy.
great clairvoyant;.
"
They then use their devices for thought-reading

on the right are seated thcsu who want wealth, in
the front those who want a son, on the left those who want to be cured.
Ti o*e who w.mt to vanquish their enemy, are seated in the midst of the
When ihey salute him,
front men, after being conducted from beSind.
the sage at once loudly expresses his miraculous power of reading their
mind. "Are there sons," says he to one of the audience, u with us, that
thou hast come here with that desire ? In like manner, he addresses
to one with a d-sire for wealth, "Are there purses hero that thou hast
come to us with a desire for wealth? Kow can fortune be found with
To the disensed he s-ys, "Are we a doctor that thoa hast come
friars?
to get cur^n ? We art* not a doctor to cure thee. Go to some doctor."
The sign to express that tho father of a man is sick, is the pointing of the
to the counterfeit sage.
to cheat them ; nmely,
h>r-
CHAPTER Xj
SATYABTH PBAKASH.
S8S
mother bo sick, its sign is the index finger. If the brother

by the middle finger. If the wife is sick, its sign
the daughter is sick, its sign is the little finger.
Seeing these fingers raised by his brother cheats, he tells out to persons
Thy father is sick, thy mother is sick, thy brother, thy wife or thy daughThen the four enquirers are charmed with his answers. The
ter is sick.
wire-pullers then triumphantly remind the folks of what they told them
he not what we told you of him?" The lay men say, O
of the sage.
what
is
he
TOS,
you told us of him. You have done us a great good indeed.
It was also our good luck that we saw such asige, whose sight satisfied
our desires. One of the swindlers says, O brother, listen to me, this high-
thumb.
If the
is sick, it is indicated
If
is the ring finger.
.;
"Is
souled sage goes away when he likes. He is not likely to stay Ijng kere.
Whatever benediction you want to take from him, you should make haste
to take by serving him with the body, soul, and wealth according to your
*For, service bears fruit. If he is pleased with any one, it is not
power.
known how great a gift of boon he may give him. Santon ki gat aparhai :t
The ways of saints are inscrutable. The lay men return home, pleased with
all along.
The wire-pullers also follow them,
flattery, praising the saint
If a friend, of those rich lay
so that none should expose their trickery.
men comes across them, they praise the sage before him. They tell him
the account of all that accompanied them to the saint, When a great noise
is made in the town, that a very great saint Las
orne to a certain place,
When crowds go to him and ask
the people repair to him in multitudes.
him what in their mind is, he assumes silence from the plan of secret signs
his instrumental inonKS also
being upset. He says, "Don t tease me.
If you trouble him much, he will leave the place. A very rich man
say
of them taking the ministrarit swindler aside says, c if yon get iry desire
The swindler asks him
told by the saint, I shall believe him to be true
what it is. The rich man tells it to him. The cheat takes and seats
him according to the appointed si^ns. Then the affected saga tell? out his
It is heaid by the whole crowd,
desire at once on knowing the sign*.
who exclaim, he is a very great saint Thereupon some bring him a
t
Tl#>n
present of sweetmeat, some of pices, some of rupees, some of gold coins,

some of clothes, some of food stuffs and other things. As long as thu people
respect them greatly, the swindlers rob them î wealth. Sometimes he
givei benediction or a pinch of ashes for the blessing of a son to some of
the visitors who*are foolish but richj and taking a thousand rupees from
If thy devotion is sincere, thou ehalt get a son.
him says
or cheats who can only be known
Thus there are many
thugs
by the learned, but not others. Therefore it is the knowledge of the Vedas
and other system of knowledge and the keeping of a good company that
make a man proof against the frauds of rogues and able to save others
from similar evils for, knowledge alone is the eye of man. There can be
no awakening of the spirit without instruction and knowledge. They alone
who receive good education from early ago, become true men & learned
people. Those who keep a bad company turn out wicked, sinful and
densely ignorant & suffer much pain. Therefore knowledge is praised
over all, for he who knows, believes in virtue. Says Chanikya, XL 12,
"
"
"
"
ftî
f?:T?ft
ARYA KINGS,
LUNAR LINE
He who
does not
know
the
3S0
qualities of another, always censures
latter, as a. savage leaving off pearls, wears a garland of berries.

In like manner, the man who is learned, wise, virtuous, fond of a
good
company, clairvoyant. 6ouragioU6, of subdued senses, and polite, obtains
success in religion, his desire, wealth, and salvation, and lives in ease in
So much in brif uf the faith* of the people
this life and the life to come.
What follows is a bri^f history of Arya kings which
of the Aryavarta.
has come to our hand, and given here for the information of good people.
GENEOLOGY
We now
gins from
give a
OP THE KI&GS OF ARYAVARTA.

history of the royal dynasties of Aryavarta which be-
Emperor Yudhishter and ends with Emperor Yashapala. The

Sâyambhava Manu to Emperor Yudhishter is
history of kings from

ihabh;ir
given in the
*t and other books.

M
This account will add tu the
information of good peool^. Al hough it is given in the Harischandra
Chandrik i & 1/b
Chandrika, guides of students, being fortnigh ly papers
from the Nath idwara, Chitt rârh, Oleypur, Meywar State, Rajputana,
and so known to alj, yet we translate it therefrom to show that if our
good Arya people carefully search and publish historical and scientific
The editor of the paper
books, they will greatly benefit the country.
got this account from an ancient book which he received from his friend
and which was written in 1732 of the Vikram era and published it in
his two issues of the bright fortnight of Margshirah of 1939 (1882 A. D.),
<an
nos. 19
and
20.
It is as follows ?
LUNAR LINK,
Indranrastha was tha seat of Government of the Aryas till the reign of
Emperor Yashapala. From Emperor Yudhishtera to Emperor Yashapala
there were about 124 kings, who reigned 4,15? years, 9 months, & 14 days,
whose
detail
The house of
is
as follows
Yudhishter
390
7 Rudra Sen
47 4 28
...
8 Arilaka
52 10 8
...
u
9 R.japala
36
...
Raja Rijanala was killed
succeeded by
Stinant
arid
Mah*mpal who reigned for
14 years. He was attackM,
killed & succeeded by Virairn
dittya of Ujjain or Avanti
No Arya Kings
2 Chandrapala
3 Saboyapnla
4 Devapala
54
...
36
....-
11
...
27
5 Narsinghapnlu
...
6
7
...
Samapala
Uaghupala
8 Gobindpala
...
...
...
...
...
...
15 Karampala
16 Vikramnala
...
(622
...
24 ll 13
follows
191 years,
aa follows
Maiukh Chandra 54
2 Vikram Chandra 12
3 Ami Chandra ... 10
1
5
6
7
8
9
RamaChand
Hari
Chnd
...
...
14
10
Bttim Cliaud
...
16
LuJ-e Ciiand
...
26
Gobin.1
...
31
10 Queen Padmavati
She died heir ess.
S
4
Gopal Prem
20
..,15
Mahavahu
...
...
NOTE
Y, M,
..
...
,.
Hasti.
16
Raj
Chow
Prithwi Raj
Abhaya
Pal
3 Durpn Pal
Pal
4
5 Yasha Pal
9 24
5
2 6
3 22
7 10
>aya
Y M D
...
12
14
11
11
...
36
...
...
...
2 19
5 17
4 14
7
4 27
King Yasha Pal was attack

ed by Sultan Shahab uddeen
5 8
1
2
7 28
8 29
Sa n
Pretipa,
Vichitru virya.
60 Pamlu,
thira.
a n u,
Yudhis-
SOLAR LINK.
Brahma,
Marichi,
Kashyapn, Vaivaswat,
Manu.
1
shi,
Ikahw.iku, Yiûk-
Purunjah, Anpri-
Yav^Sravas, Vrihada-
at Indraprastha.
swa.
here.
1
:
Crodhana, Devati^
55 Bhimem,Dalepa,
thi,Riksha.
Gorigarh, Gajni, and being

captured was confined in the
fort of Pravaga in 1249, Vi
kram era. The Sultan ruled
Hisdvnasty
had 53 kings reigning for 754
month, 17 days,
years, 1
whose detail is found in
many books and so omitted
Ajmida,
ya,
!
...
Riksha, Saravarna, Cooru,

Pankshit.
45 Jihun, ^Sorathn,
Viduratha, Sarvbhooma, Jaysena.
50 R dhica, Ayuta-
40
<8
G ban,Trisn
30 Kurunduma, Meru,
Marooti,
Dushyanta,
B ha rat.
35 Vitatha, Manya,
Vrahateshbtra, Sahotra
15
K^na,
ta,
45
13
...
7 12
dynasty ha. 12 kin.s. ivigning fr 151 yârs. 11 months,

and 2 days as follow
25 Dridsen, Pritchi-
..981
Nara
follows
He tinned a reoluge, where

upon Adhi Sen King of Ben
gal came to Indraprastha, HIS
Kandhar, Dharmasena,
|
dynasty had 5 kings reigning

for 86 years and 20 davs as
...
17
14
...
ban King of Virat, he attacked King Jivan Singh who fell

in the battled was succeed
ed by Prithwi Raj whose
kings reigning for 50 years,

and 21 d^ys, as follows
1
Y M D
...
...
No Arya Kings
20 Drouja, Seth, Ur,
tha, Viroota.
j
yetrs, 6
davs, as
heard by Prirhwi
Prem Friar
noblet put Hai
on the throne and ruled them
His dynasty
had 4
suves
...
...
duna, Miritha, Yasma-
Kinoj Jivan S n^h sent all

his armv to the no th for
some reason. When it was
200
Her
No Arya Kings
H*ri P era
2 G)bmd Prem
2 10
...*13 11
Kalyan Chand
Kincrs
5 Had
6 Jivan
No Arya Kin^
...
10;
22
Deep Singh
2 K.j
3 R-*na
king* ruling for

mou b, 16 days,
25
12
8 11 15
2 2 29
26 10
11
5 19
...
Marichi,
10 Nohas,
Yayati,
Ora, Vahana, Sovahana
15 Tresani, Kathan-
4821
...
of
in
Atri,
Purva, Ayu.
No Arya
Vikrtmpala attacked Malukh Chandra Bohra King of

we-t, but was slain in the
bittle. and succeeded by his
wh- se
dynasty
vanquisher
contained
...
reigning for
months, and
17
3 25
1 17
36 10 1 3
12 5 27
13 8 4
14 8 4
11 10 13
17 10 19
...
12 HaripiU
13 Sismpala
14 Maianpala
22
27
...
9 Amritapala
10 Balipala
11 Mabipahi
2 20
5 4
4 11
1 2s
20
18
27
...
Lakshmi Sen
Damodnr Sen
12
very oppressive to his nobles, of whom Deep Singh

won over the army & fought
with the King who was killed
& succeeded bv Deep Singh
whose dvnasty had 6 km^s,
Y M D
...
...
10 Narayan Sen
5th
from
descent
brother
2
vQ 11 27
5 10
9
...
King Damoder Sen. was
Samadrnpala
15
12
...
...
Buddha,
5 21
1242
...
7 Kalyan Sen
8 Hart Sen
9 Kshema Sen
11
12
18
...
Madh Sen
Mayur Sen
Bhima Sen
Y M D
...
Sm
hi
2 Vilavala Sen
3 Ke-hava Sen
reigned 93 yenrs. He was

killed & succeeded by Samudraof Partham a noble
pala Yogi
of Shalivan His dynasty con
tained 16 kings, reigning for
372 ye*ra, 4 months, and 27
days as follows
No Arya Kings
AH
who
CHAPTEB XI
SATYARTH PBAKASH
thu.
5Vi<g4tidhi,
10
Ardrah,
Dhundmar,Drida-
swa, Hariaswa, Niknm15 Senajit, Yavanas-
LUNAR LINK.
wa,
Mandhata,
Vishnu, Brahma, ku-chu, Aruna.
richi,
Knshyapa.
5 Vaiv<swat, Manu.
Ella (daughter) married
Pur-
20Trividhunva,Atra.
Sutvritha, PrL
a, Harischaadra.
milk,
art abbreviations of year, month, day respectively.
SUMMARRT
SOLAR LINK
25 Rohita,
Champa,
Harita,
")"
Vijeya, B.tru-
r.it
iglm, Aja, Da,s-
Ramchandra,
),
ka
Lav i.
80 Vrickshrv, Bahu60 Atitha,
Nisîda,
ka, Sagar, Kesi, As- Nablia, Pundrikri, Meg-
bun n a
s.
manj
35 Ausuman,
Bh
nth,
Ntb.gh.
Srutaen,
i"
40 Anbarisha, Sin-
dhudwip
65 Bala, Sula, Bajranaba, Sujansa, Visi-
Oilip-*,
Ayut-iyu,
Rituparna, Nala.
i,
70
Vidritaf,
p a k
a,
Hirnaba,
Suda,rgun,
Ugganvurna.
391
85 Virhitvira, OrookBachvrida, Prithiveoma, Bhannu.

90 Sydeva, V r e h idiswa, Vahuman, Pratikuawa^ Suuntika.
95 Marudeva, Sonikhetra, Pushkara, Rekha, Sntha.
100 Umitrajit, Vrihitr^ya, Bnrri ketu t
ria f
Krejtnjaya. Rininjaya.
Sanjeha, Sakya,
Sadipa, Sangala, As1<5
45 Niruah,
daaa,
Seva-
75 Seegra,
Aamo^ka, Malu-
Prisisoota,
sali,
mrbh
Setsernda-
Amarsunda,
ka, Sutwarith.
50 Aidvira,
Murroo.
Viswa-
ing, Dirg-
b ,hu, Dilipa.
rnanjit.i,
Wo
80 Avaswana, Viswasawa, Prisenjita, Tak-
Romika, Sarita,
Contemporary
with Yikramadittya, 57
hyac, Virhidbalu.
B. C.
Sumifcra ,
Col. Tod.
SUMMARY.
There was but Vedic Religion in the whole world 5,000 years ago,
when th^ gtvat war, called t!ie Mahabharat, was fought between the
Kurus artJ the jndu% in which almost all the great men prished and
which led t ie Indian E npir^ ? ifcs downfall.
Prior to that war the
In-li-.n civics ttion w.iwonder LO the world and attracted the people of
tMe world to com^ to Indiri to le .rn scieMca and art (MS now they do by
g in^ to Enrojj^, tiie seat of mo lorn civilisation). Manu, II. 20. That
iridi;i w^s the
queen of th^ wo- Id, is borne out by a passage in the Maitri
wiiich
enum6r;it-s 17 Emperors that ruled over all the then
Up.nishnt,
known world. Of them, the .st
Bhavatij after whom India is still
l
:i,
>
Bhurat-kh- iiid or
w8
Bh
ir.itvnrsha or the land of Bharat.

The anc-ent li dinns developed the military art to a "wonderful stage
rival in g its modern 3 it-, as th re were fire-nrms, called shataghni (cannon)
calli
ti
&c. The progress in philosophy, medicine, mathema

poe ry, an-i "th^r branchns of knowledge is attested by some of the
bjoks now extant and well known to scholars.
It, was from ancient
India that knowledge travelled westward.
It
went firsr, to Egypt, thence to Greece, thence to Rome and, spreading over
all Eurono, passed on to America.
Sometimes European orientalists mis
For in
interpret Sanskrit books und so come to no right conclusion.
stance, the late Prof. Max Muller translates bradhnam bv horse, wherens it
means the Great Self. Dr. Goldstucker rightly observes in his Bible in
India that Aryavarta (India) is the fountain head of
knowledge, morals,
science and uru and religions have spread out f rooi this very land.
He
Lord, may my country (France) be as great as Aryavarta I
prays to God,
(This prayer is answered, as the whole Europe is called the land of the
Franks (French) Faringstzn and is now the seat of civilisation as India in
old time. -Ed.)
D.ira Shikoh, the most learned son and heir-apparent of
bhushundi unu^ket
tics,
*>il
Delhi, says in his translation ot UpanishaU that

Emperor Shahjclian
tho hn studied Arabic and other languages, yet he got no solace but io
But all this er:o,:t progress was dashed to pieces by the great
Sanscrit.
civil war, which ushered the age of ignorance.
<.f
SATTABTH PARKABH.
892
CHAPTIB XI
Since then the Brahmins h ve given up their old austere training and
The people becoming ignorant,
ceased to teach the other classes of society.
The ignorant Brah
wa,; instituted in UK most horrible form.
priest-craft
mins taught that what they Said was as true as the commandments of God,
and all the best things of the world were intended for them. When the
believed all that they preach
people who were barbarised most innmefully,
ed; the Brahmins virtually became the popes of India, & they acted,atrange
to say, on similar lines. The European popes used to write drafts on heaven
in the name of Lord Jesus Christ. The Indian popes played the like tricks
The reason
in a thousand forms.
They are still misleading the people.
when the preachers are ignorant, the congregation goes
is on the surface
So the Indian popes startei a new religion, called (1) the
to the Devil.
Warn Marg (Bacchanalianismj, whose doctrines are (a) to take flesh, (b)
wine, (c) fish, (d) sti nulant pie, and (e) to indulge in indiscriminate SOXUA!
:
They worshipped private parts of men and women in their

was called Bhairava (Bacchus) and the woman Bhairavi
man
The
orgies..
That
wife).
person who died drinking was believed as gone to heavens.
(his
intercourse.
Their religious books are called the Tantras. In sacrifices these priests
burnt cows and horses on the altar, called the gomedh and atthwaniedh re
But their ancient sense implies the subdual of senses and just
spectively.
For, the Vedas do not at all sanction the
government respectively.
slaughter of cows and horses in any form.
When
this horrid religion
voice against
it,
asking,
Indian Bacchanalians
if
was
in its height,
sacrificed
the animal
;i-aerte
Lord Buddha raised his

went to heaven as the
to justify their sacrifices,
why
did
Tiot
the
send them to heaven ? The

burn his own parents on the altar
and
the
was
unanswerable,
supremacy of (2) Buddhism was the
argument
also
rose
kindred
There
sects, called (3) Jainism and (4)
consequence.
Charvakism (materialism). The believers of Jainism condemned the Vedas,
imagining them to sanction sacrifices. With the repudiation of the/Vedas
their religion was about to expire, when Lord Shanker arrested its fall
and defeating the Buddhists, Jainis, and Oharvaks in controversies, re
In this noble causj he
stored the Vedic faith to its previous supremacy.
was helped by King Sndhanwa. Jainism, fiottttdn and Charvakism
maintained that there was no eternal God, the maker of the world, and
Lord Shanker denied the reality of
that the visible world was all in all.
the world and proved the real exis ence of the Supreme Being.
He
gained a. signal victory over his opponents, who embraced the Vedic reli
His fol
His early death was a serious blow to the Vedic cause
gion.
lowers taught the new form of ^5) Vedant, that the soul and God were
identical and that the world was illusion.
As a rope in the dark looks
like a snake, which disappears in the presence of light, BO is the visible
world, which will vanish on the dawn of the knowledge of the Brahman
But this position is wrong; for, if there is but God alone
in the mind.
and no other beings, the soul and matter being both God, it is God who
sacrificer
t*>
has got an erroneous idea of the world, that is to say, the soul s ignorance
of the world will be laid at the door of God ; but it is an outrage of reason
to believe ignorance in God.
Hence the neo-Ve< ant is false.
wrong to suppose that the identity of the soul and God is taught
b/ Vyasa and Jaimini. The Vedant philosophy of Vyasa distinctly aayi,
It is
I.
i.
17, the soul
When
is
not the
Brahmnn
(God).
Vicramadattya was the emperor of India 300 years after Lord

Thii sect teaches that
Shanker, (6) Shivism was very much prevalent.
KING
SUMMARY,
BHO.TA
of beads, the wor

the bedaubing of the forehead with ashes, the wearing
the 13th
s emblem (generative organ), and fasting on
Shiva
of
God
ship
in
the
mentioned
is
Shiva
This
man.
worship
of a month give salvation to
500
came
after
who
of
the
in
years
written
Bhoja
King
reign
Parana,
Vicramadattya.
to be believed by
(7) Vaishnavism came
a
low
caste
and then by
first
was
the people.
taught by Shatkopa,
Yavanacharya, a Greek or Mahomedan. The only learned teacher was
doctrines of this sect are
Ramanuj*, who gave it a great impetus. The
the cauterisation of the votary s arms with the dies of a conch, quoit,
mace, and lotus (supposed to be helct by God in his foar hands); the paint
sandal wood or white mud daub
assuming such
ing of the forehead with
names a=J Narayan Das; the wearing of lotus seeds & muttering Saluta
tion to God Narayan.
They are the means of salvation. Their falsity is
Som?
14
>
years after Bhoja
It
"
evident.
.All these sects
are
its
introduced idolatry in imitation
The difference
original inventors.
show opposition
to Jainism.
of
the Jainis,
who
form of idols is kept t

Jainism are naked, while those
in the
Tiie idols of
and so forth.
The idoUters plead that

be conceived, ao an image is necessary for
His worship. It is replied that the contemplation of Gou s works as
to give an idea of God to a worshipper.
displayed in nature is sufficient
An image worshipper is liable to sin, as he imagines God to be in an image
in the omnipresence of God, does not com
only w(jile ono who believes
mit sin even in the dark.
The idolaters multering the nnme of God is also uselers, for one s
mouth is not sweetened by repenting the word sugar.
of the Indian poyery are clothed,
God being formless can n
>
The belief that God incarnated in Kama, Krishna, &c., is also false.
The Vedas declare that G id never takes on flesh, for being present every
He
has no necessity to incarnate.

people wrongly imagine that God comes down in an image on
invocation by means of the Vedic verses. The falsity oi? this belief will
be Apparent when it is known that the invocating texts are not the Vedic
verses They are forg d by popes tc cheaG the vulgar of money. The Yajurveda plainly says xxxn. 3. that there is no image of God. The Kena Upanihat says, Know & adorn Him as the Supreme Being whois not expressed
by speech, which He stimulates by His presence.
Idolatry his begotten many evils in India. It makes the mind rtstIt costs millions of
less, as it soon graps an image and then it runs wild
money, which produce quarrel, &c. Idolaters neglect their duties and
become engaged in frivolities. The father, mother, teacher, guest, are
the living images to whom service is due.
where,
Y\
Some
The idolaters have erected images in many towns which are called
holy places. There the priests practice frauds to rob pilgrims, To take
At Benares they say God Malndeva hid himself in a
a tew examples.
well to avoid being seen by a Moslem. The truth is that so;ne pope threw
the idol into the well when the Mahomedans attacked Benares in the
time of Aurungzebe, who broke Hindu idols. At Jagan Nath Puri the
They pil^ several kettles of rice on a hearth
priests play many tricks.
and ehow to pilgrims that the rice ef the top kettle is first boiled. Tha
fact is that they place the kettle of boiled rice on the top of others end
then bring in pilgrims to show it.
SATYABTH PBAKASH.
394
In the Deccan an idol
is
so
made
CHAPTER
that tubes are inserted in
it,
XI
so that a
&
blowing through them gives the idol an appear

ance of a smoker. The image of Somnath which Mahmud broke and
plundered, was held in the air by means of magnets.
man smoking behind
it
All these so-called sacred places are of recent date. When the Jainis
their Girnar, Abu, Palitana, &c. in the 12th century, the Brahmin
popes made theirs in imitation of them. If the records of these popes be
examined, they do not go more than 1,000 years back.
All theoe sects insist on the worship of their first teacher whom they
regard as equal to God. But it is absurd, for no man however great can
ever be equal to God who makes the heaveu and earth.
As idolatry is plainly given in the 18 Puranas or books of mythology,
their believers ascribe their authorship to Vyasa, the author of the Vedant
aphorisms. But the perusal of the works of Vyasa does not warrant us
to supp.se that he could write such falsehoods and self contradictions
as are found in the Puranas. For instance, thn Shiva Purnna makes Shiva
the Great God and other gods his servants. The Vishnu Purana describes
other
Vishnu as the Creator and the other gods as his menials. These
subjects of the Puranas can not be the work of one man, and specially of
the type of Vyasa s learning. The creation stories of the Puranas are
very ridiculous. For instance, according to the Bhagwr.t, the lotus sprout
ed from Vishnu s navel produced Brahma, whose ri^ht toe begot King
Swayambhava and left toe his Queen Satyarupa. His forehead produced
Rudra and other 9 nine patriarchs, trees, mountains, men, devils, serpents
Thus St. Vyasa was not the
&c. Now all this is the work of maniacs.
author of the 18 Puranas.
It is falsely sail that St Kshyapa and his wives produced all the
tor, human beings can not beêt mountains, trees
objectfl of the world
and rivers. The word kashyapa is tie transposed form f the, word
pashyaka, which means a seer and is -a name of God, who has produced
all the objects of the world.
The claims of the Indian popes that they can propitiate the evil stara
which afflict the fortune of man, re also false. If the stars are in their
made
ai<d
power, why do they beg their bread of men ? The vicissitudes of man s
fortune are the results of his actions.
The Garurh Purana teaches that a cow should be given by a dying
person to a priest to enable the dead to cross the river of death. But the
cow and other things are used by the receiving priest, and nothing is
When the
to help him in his journey heavenward.
sent with the
will come home to them.
Once a
frauds
these
think
themselves,
people
peasant was made to give a cow to his oriest for his dying father. But
s house, asked him why he did
finding it some days after at the priest
not send the cow to his father to enable him to cross the Styx. Thus say
Even this common seuse if exercised will
ing, he brought back his cow.
put an end to the imposture of popes.
What the popes say of the merit of fasts, is also false. It is said once
a prostitute fell from heaven.
On her praying for re-admission, she was
told she would regain heaven if somebody gave her the merit of fasting on
A woman f t e town where she fell, did not eat
the llth of a month.
the
llth
on
by chance from same quarrel with, her husband. The
anything
king made her transfer the merit of that chance) starvation to the fallen
Now such taloa of the
Prostitute, who again ascended to the heaven.
<le:>d
puranas
fools only
can believe.
SUMMARY.
KABIB
395
Idolaters s*y there wero brunches o! che Vedas which are now lost, but
which contained the sanction for idolatry. Well, if they had been extant
But as he does not
in the tim- of Vyasa, he must have mentioned it.
mention it, it is a lie pure and simple.
Idolaters disgrace R:ima, Krishna and other personages
for, they
make puppets of them arid make them d nice, begging in their name, Had
for it.
they done so in their time, they would have been severely punished
There are ninny sects whose members are densely ignorant of true
The Khakis, Yogis, Sannyasis, &c. are leading vagrant life.
religion.
all opponents of the Vedic religion.
are
They
The formula of creed of (8) the pectof St. Kabir is,
Kabir, God s
;
The sect of St. Nanak is called (9) the Sikhs, whose

is true.
the Granth, which at some places prîst-s the Vedas and at other
condemns them. They have 5 signs of their religion, viz., long hair, a,
These were instituted
coinb, an iron bracelet, a pair of bre ches, a knife.
by the last teacher, ceiled Guru Gobiud Singh, contemporary with Queen
Sanehi
Aune. They worship their bible like an idol. (10) The sect ot
mutters the nanle of Rama. It was founded by one Ram Charan, who
fixed his head quarters at Shahpura in Rajputana.
They revile the Vedai
and Gita, and look down on all persons who do not belong to their sect.
an
(11) The sect of the Gosains was founded by a foundling adopted by
outc^ste Brahmin, named Luchhman Bhatta. The child (Ballabhacharya)
when grown up and versed in Sanscrit started the sect. He wrote Sanscrit
books which require its votaries to surrender their will, person and proper
ty to the sect in the nam^ o Lord Krishna. The disciples gladly place their
wives at the disposal of the Gosains, if they choose them. Their chief tem
Mathura receives donations of millions of money which
ple of Krishna at
name alone
bible
is
Rm
these gallant Gosains spend in sensnousness.

(12) The sect of SwaraiNarayan^wag founded
by a Brahmin, named SahGod

fraudulently impersonated
Narayan. It ia found in the
Cathiawar. (13) The sect of Madhavacharya worships Krishna, painting the
janand, who
forehead with two erect lines of white earth with a black dot between
It gives them Novation.
them.
TheUrer 83cts (14) are the Brahmo Samaj & (15) Prathna S*maj. They
do not be ieve in the inf illibiliiy of religious books, observe caste distinc
tions, & accept the d >ctrine of rebirth. They imitate the Christians & extol
European manner? and customs. But they lack the virtues of the Europeans,
such as patriotism, unse!6shness, &c.
Their chief doctrines are the
miud and muter, infinite progress of the soul, remission of sins
creation
by gr;ice, and effic icy of prayer. The creation of the sonl and matter is
inconceivable and is refuted by the Reason.
The finite human soul can
Lot make infinite progrnsn.
The remission of sins makes God unjust
All these sects consider themselves to be on the right and the rest in
the wroner. According to the Vaishnavas all will go to hell but themsd ves. The Christian heaven is doted to the Hindus.
he Mshomedans paradise will admit those only who believe in Allah, Mahomet, Koran,
aad the last day. But all these dogmas nre the popish schemes to get money.
The true religion is found in the Vedas and Upanishafes, which enjoin
that learned perso s should teach and preach truth to the people, and
show them the necessity of abandoning falsehood and of doing good to all.
The knowledge of the Vedas, good company, belief in virtue, self control,
and pure haracter result in the obtainment oi htaven.
>f
CHAPTER
XII.
PREFACE.
ho:-)*
the knowledge of the Vedas, which properly distinguishes be

tween truth & untruth, fell into disuse among the people of Aryayarta, rank ignorance spread all over, favoring the rise of many religi ;us
It was also the cause of the prevalence of the
sects and denominations.
faith of the Jainis and others which is opposed to the genius of knowledge.
Its later origin is proved by the fact, that the Valrniki Uamayan, Mahabharat and other books do not contain even the name of the Jainis, but the
books of the Jainis give at length the stories of Rama, Krishna, and
WHEN
Thus it is plain that the faith of the Jainis came into being after
those books had been written,
For, if their faith had been aa ancient as
they represent it to be, their stories must have found a way into the Valmiki Ramayan & other books. But as they don t contain them, it is proved
that this faith came into vogue after the composition of those books. e If it
be said that the Valmiki Ramayan and other ty>oks are made of the stories
taken from the books of the Jainis, it is asked how it is that there is no
mention of the name of their books nor even any passage therefrom in them.
Why do their books make mention of the stories of the Valmiki Ramayan
and others? Can a man see the birth of his father? No, never. Thus it
is evident that the faiths of the Jainis and Buddhas are in origin *ater
than those of Shivism, Shaktism. and the like sects.
Now, what is written in this xn chapter with regaH to the religion
own books. The Jaini
of the Jainis, is supported by reference to their
is here given re^rdit amiss.
whatever
not
should
take
For,
gentlemen
the
is
with
best
for
their
intention
done
faith,
ascertaining the truth as
ing
distinguished from untruth, but never for the purpose of creating hatred
against them or doin^r them any harm. When the Jainis, Buddhists or
other religionists see what is written here, they will get an occasion to
think and write on the momentous subject of the distinguishnient of truth
and falsehood, which will add to the stock of their right knowledge. The as
certainment of truth can not be satisfactorily arrived at until a friendly
debate or discussion in writing is held on the subject by persons ranged
on the affirming and denying sides. When there is no certainty of
truth as contradistinguished from untruth the among the learned, the
others.
people fall into great darkness and suffer terrible misery.

the chief duty of all the human beings to hold friendly
Hence,
descussions either orally or in writing for the triumph of truth and the
destruction of falsehood. If this course is not adopted, there will be no
progress of people worth the name, This review of the religions of the
Jainis and Buddhists will greatly benefit the belieyers of other faiths, and
give them right information for, these people do not give their books to
With
the professors of other religions to read, examine or write about.
Lai
of
Sawak
Seth
the
a
nd
influence
t
great difficulty
specially through
Krishna Das, Secretary, Arya Samai, Bombay, I have obtained some book
ignorant
it is
ATHEISM
397
PREFACE.
for iny review. The Jain Prabhakor Press, Benares, as well as the publica
tion of the Prakaran ratnakar in Bombay has afforded great facility to
the learned for the study of the religion of the Jainia.
Well, what kind
of learned people are they whose custom ii to keep their religious books
to themselves only, and not to show them to other people to read ?
It,
therefore, shows that their authors had doubt at the outsei that those
books contained things that oom^ within the range of impossibility. They
well knew that if they came under tho notice of the people of other faiths,
they would refute them, and that if their own religionists read the
books of other faiths, they would lose faith in their own religion. Be it
what it may. There are, however, maiiy men who Ho not see their own
This is not just.
faults, but who are very eager to see those of ethers.
out
first
find
their
faults
and
should
oweand
remoTe them,
errors,
They
and then set out to see those of others to eradicate them. Now I lay the
subject of the religion of the Buddhists and the Jainis before all the learn
ed und good people and leave it to their impartial consideration. A word
is
enough
to the wise.
HISTORICAL NOTE.
According to Elphinstona, Buddha died in the reign of Ajat Shatru,

550, and according to Max Muller, 447, B. C. His religion contains several
sects, the most ancient of which denies the existence of God, and believes
Tlie highest rank in the scale of existence is
in the eternity of matter.
held by the Buddhas, of whom the last was Sakya Muni Goutam. His
religion, of which he is the chief God, is professed by the greatest portion
of mankind,
China, Tartary, Tibet, Burma, Siam, and Ceylon. Their
object of life is the attainment of perfect apathy, whereas true religion
love.
consists in sympathy
Elphinstone says the Jainas appear to have originated in the 6th or
7th century of our era, got to the highest prosperity in the llth and de
clined after the 12th.
Their principal seats are
in
the west of India
Guzerat and lUjpntana. With the Bauddhas they deny the existence of
God and believe the eternity of matter. The worship deified saints and
abhor killing. The doctrines of St. Kapila s Sankya philosophy seem re
flected in the atheism of the Buddha, which appears in disguise in Jainism.
Ed.
AN
EXAMINATION OF ATHEISM
IKCLUDINQ
Buddhism
Materialism,
and
Jainism,
CHARVAKISM OR MATERIALISM.
Once upon a time there was
roan, Brihaspati by name, who did not
believe in the Veda, God, and the necessity of works. Hero is his belief
a.
No man
or any sentient being is out of the power of death, that is,

so let a parson be happy & gay as long as there is soul in
j
body. If it is said that the doing of religious duties i painful, and rejinthem
to
be
is
followed with great suffering in the life to come
quishing
theCharvak* or Indian materialist replies, saying, as it were, to the inter
all
have
to die
rogator:
my good fellow, the body which has consumer, food & drink is
reduced to ashes after death. It will never come to the world again. Hence,
try any how to enjoy life, live in the society as the law directs, increase
your wealth, ard obtain the pleasures of life by its means. Believe this
world to be real, and the so-ca.1 led next world to be nothing. See this
body is made of the metamorphoses of four elements, namely, earth,

water, fire, and air. Their union produces consciousness in it, as intoxi
Jn the same wyii,
cation is produced by taking intoxicating substances..
the soul is born with the body and dies with its death.
Who will then
bear the consequences of gocd and evil deeds ?
The union of four elements produces the soul which perish^ with
their disunion ; for, there is no evidence of the senses for the existence
of the soul after its death.
accept the authority of the evidence of
the senses only; for, there is no basis of inference & other kinds of evidence
Theiefore the evidence of the senses.
without the evidence of the senses
and other proofs of secondary,
inference
of
and
importance
being
primary
the authority of the latter can not be acceptable. The fruit of exertion
to nchieve the end of human life is the pleasure derived from the amorons
embraces of a beautiful woman.
Answer. The elements of earth & other material agents are in; nimate.
They can not produce consciousness. As at present th production of ody
comes from the unioo of father and mother, so in the beginning ot crea
tion the form of human and other bodies can not be product d without the
agency of the Supreme Bîng. The production & destruction o the con
Tho destruction of the ob
scious soul are nut like those of intoxication.
We
them comes to nothing.

is their
disappearance. Not oue of
In Like manner, the disappearance of the ego should not be taken as its
non-existence. The display of the ego happens only on its embodiment.
When the ego leaves the body, the latter perishes and it can ot be endued
with consciousness as before the de arture ot the unil. This is ;.l.o *i;id
jn the Brahdarannyaka Upanishat
jects of nature
Charvak
Tttcr,
fire,
&
aij
is
one who believes
T What
is
the existence of 4 elements only namely,

not perceptible by the senses is not believedby him.
in
earth
CHAITIK
Boo
*!* at*
*ftfa
*tgfc5fatfm*mi3f fa
899
II
O Maitreyi; I do not speak from self love, but

St. Yajna v>ilkya says
from full convict. on th it the self is immortal. The motion of the body is
due to its union with the self. On its separation the body ceases to
The ego is distinct from the
leust vestige of consciousness.
rev ul th
its vitality and animation from its presence and
receives
which
body,
and unconsciousness from its absence.
passes into inertness
:
Like the eye which can not see itself, tho able to see others, the ego
which is the perceivor of objects, can have no sense-perception of itself.
It perceives puts, clothes, and othar external objects through the eye.
The perceiver
In the same way it perceives the eye thro
cognition.
always remains so, and never becomes the perceived or perceivable. It
not live without its
is an indubitable axiom that a thing supported can
effect without a cause, the whole can not be
no
be
can
there
support,
without its parrs, and there can be no action without an actor. In the
snme way, how there can be perception without the perceiver, or an act
GKOSS BLUNDERS.
without the doer ?
If the amorous embraces of beautiful women be regarded as the aim
of lite or the fruit of human exertion, its transient pleasure with its
consequent pain may also be considered as the fruit of the same exertion.
This being the case, in the non-existence of heaven where alone the soul
has pure joy, sorrow alone will be its lot. If it be said that efforts should
be mi,\de to remove suffering and to promote ease, it Is replied that such
There
a course implies the non-existence of the happiness of salvation.
fore it is not the fruit of exertion or the destiny of human life.
Charvak. They are fools who renounce pleasure mixed with pain.
The wise in the world should choose pleasure and reject pain, as the
man who wants grain, takes grain and rejects chaff. For, it is the ignorant
who give up the present pleasures of this world, long for the joy of heaven
yet to come, and to obtain heaven perform the sacrament of oblation to
and other religious duties, ordained by the Veda writ
tire (agni hotra)
ten by the roguish priests, saying prayers, and striving for obtaining
As there is no heaven or the next world, it is the
spiritual knowledge.
to
of
height
hope to get there. For, Brihaspati, tho advocate of the
folly
or materialism, says
of
Charvak
religion
:
The ceremony of obl.ition to fire, three Vedas, three Dands nnd be

daubing the body with ashes are instituted by people devoid of sense and
energy for their lazy livelihood. But the pain resulting from pricking
the body with thorns and other modes of ascetic m >rtifications is called
hell, the king of the country famous in the world is (*od, and tke fail
of the body is salvation.
That is all and nothing mure.
Answer It is folly to believe only the sensuous pleasures to be the
aim of life
only avoidance ot physical pain to be the success
of human existence and beatitude.
The sacrament of oblations to fire und
other works effect the purity of air, ruin,& water, which conduces to
pub
lic health, and thereby
helps the people in achieving success in religion,
wealth, pleasure and salvation. It is an act of mischief to talk ill of the
punii>harth<),
Veda, God, Vedic religion without knowing those blessings. The refuta
tion of Tridand (3
cubit-sticks) and putting on ashes is right. It the pain
produced from the prickiog of thorn is called hell, why r,renot the more
XtTJUBO
400
SATYABTH PKAKABH.
CHAPTER XII
painful diseases and other ills also called hell ? If a king be regarded
as the best of all men in virtue of his being the lord of fortune and able
but if you consider an unjust, wicked
to protect tie people, it is right
be
can
-nore foolish.
If the destruction of
like
to
ba
God, nothing
kingr
is the difference between man and beasts?
what
is
alone
salvation,
body
They will differ but in form.
;
1. Charvaks, Abhauaks, Buddhists and Jainis believe the

genesis
world to be from Nature. All the things are made of the sub
stances having their natnral properties.
There is no maker of the world.
C.
of the
But the Buddhists {and Jainia

2. This is the belief of the Charvak.
believe in future life and the existence of soul, which the Charvak denies.
Except in certain points, the beliefs of all the three are similar. There is
neither heaven nor hell, & no soul to enter into future life. The performance
of the duties of the four orders is futile, bringing no fruit to the performer.
the G,ninal killed and burnt in sacrifice on the altar, goes to

does not the sacrificer kill his own father and other dear ones
sacrifice aud burn them on the altar to send them to heaven ?
3.
heaven,
in
If
why
offering of food (shraddha) and drink (tarpana) to the desis for their
gratification, what is the use of carrying food,
parted spirits
The* relatives of travel
clothes and money to be serviceable on journey ?
1
lers should offer the things of requirement at home in their name to send
them to their relatives on journey in a distant country as the food offered
If things offered
in the name of the departed reaches them in heaven.
4. If the
don t reach persons-on journey on earth, how can they reach the dead
heaven ?
in
&
.drink gifts given to priests on earth appease the

food
of heaven, how is it that food offered inside a
inhabitants
of
the
appetite
house does not satisfy
person on its roof ?
5.
if
3ccn
^furn
If they
6. Therefore let presona live happily as long as th*y live.
have no money with them at home, they should take a loan and live îth
ease.
They will not have to pay the debt, for neither the body nor the
soul which has taken food and drink while in that body, will return to
the earth.
7.
It
Who
is
will then be the creditor
false
&
what the people say that
the debtor
man
s soul
Who will
pay
it ?
leaves tbe body at
death and goes to heaven for, had it been true, why wonld it not return
home, being drawn by the force of affection for the relatives in the
his death ?
family bewailing and weeping for
;
witif rarafat
MATKRIALHM
Henc3
8.
ITS
all
is
thin f;ibrc of
own
priests for their

As for the C
l:/,y
REFOTATION
superstition
I-*
40]
:;
Brahmin
the
hvelih"
I) is
ir
.r lO
UMCUMM d
iys after a death,
it
also a iraiid of priestcruf
9. The writers of the Ved* are three, viz., buffoons, rogues,

demons.
embodies the roguish sayings of Jarf.try, Turfary and other pandits.
<&
It
^^î^fefa^^q^fal^l a^fa ^wjw^^^cTR^^T^^lciq^fW^W

10.
The roguery
woman should
of their composition
is
shown
in
such mentions
th-it a^
hold the pouis of a horse in sacrifice, that the wife of a sacrificer should cohabit with it,& that jokes should be cracked with a
biidge,
& so sorth. Who can write such obscenity but rogues ?
11. As to the mention of flesh-eating, that portion of, the Veda is

written by a demon.
ITS REFUTATION.
A.
1. Withoiit the instrumentality of the
intelligent Supreme Being
in the creation of the world, th.3 m iterial objects can not spontaneously
come into being in virtue of their nature. If they spring into existence by
themselves or by their own nature, why are a second sun, moon, earth,
and universe of srara not made by their own nature ?
the name of joy and pleasure and hell, of sorrow and

no soul, who->can have pleasure and pain? As in the
present life, the soul is the being that feels pleasure and pain in the next
life. Will veracity, beneficence, and other virtuous deeds of the
persons of
the four orders of society be futile and without consequences?
No, they
can never y be so.
3. To sacrifice by killing animals on the altar is not written in the
Veda and other b
To ofter fooi and drink to the manes or
of truth.
departed spirits is purely the fabrication of the priestly imagination.
This cerem .ny is opposed t the teachings of the Veda and other books
of truth.
It is a doctrine of the
Bha^wat and other Puranas or mytholo
Therefore its refutation is irrefutable.
gies.
4. What is in existence, cannot be reduced to nothing.
The exist
The body is reduced to
ing ego cannot be turned into non-entity.
IJence whoever pur
It pisses to another body.
ashe.3, but not the soul.
chases his pleasures in this world at the expense ol others by contracting
debt or by other means, and does not pay it, is assuredly a sinner and
There is not the leafct
falls into the hell of suffering in tffe next life.
2.
pain.
He.iven
is
If there is
>oks
doubt at
all,
On
soul passes to another in a different

of
no
knowledge
place.
pre-exist &nce or its family and other rela
tions.
Hence it can noL ivturn to its previous family.
6. Verily, the Brahmin priests have made the ceremony of obsequies
But being not sanctioned by the Veda, it de
for their own livelihood.
5.
quitting the body, the
It has
serves refutation.
7. Now it is Main that if the Oh irvaks or the Indi-vn materialists and
oth^r atheists had re d, hoar.i or studied the Veda and other books of
trutn or grtrmiii" s n >rure-. tii -y won d ot linve coi,d(.-im>ed them, & said
that the Vedas were written by butfouua, rugucs aud devilish persona.
%
/\
OHAPTIB XII
SITYABTH PBAKASH,
402
They would not have used such abusive language. Yes, Mahidher and
other commentators of the Vedas were like jesu-rs, rascals, and fiends.
But it is a pity that the Char
It is their roguery, and not of the Vedas.
vaks, Abhannks, Buddhisms, & Jainis have not seen or heard the exposition
Therefore losing the
of the Vedas or studied them with learned people.
balance ot mind and guide of sound understanding, they have unreason
ably laid the blame on the Ved-is. Reading the commentaries of the
wicked Wammargies or Indian B cchamtlians, devoid of the support of
evidence, absolutely imaginary and sinfully atrr.cioup, they have become
the enemies of the Vedas & fallen into the unfathomable sea of ignorance.
8. It should be remembered that it is the work of no other people
than the professors of the Warn Marg sect that a woman should gras^ the
equinine organ and lie with it, and that the Daughter of a sacrifice should
be jested with obscene jokes. Who c;m he the persons other than the most
wi.cked believers in Wain Marg (lit, woman path) that would write wrong
and obscene commentaries on the Vedas opposed to their right sepe ? It
is to be very .much regretted that the Chnrvaks and other materialists rush
ed to detract the Vedas without thinking. They should have used their
understanding a little. Poor fellows, how could they have done otherwise
They had not so much knowledge as to be able to discern t.he distinction
between truth and falsehood & to advocate truth & to condemn falsehood.
9. As for flesh-eating, it is also the fraud of those Warn Margi commentators. Hence it is proper to call them devils (rakshasa). But flesh
eating is nowwhere written in the Vedas. Therefore the sin of the above
falsehood is undoubtedly on the head of those very comme h/ators who
banter of tho Vedas
their heart s content
:liavo indulged in the
without knowing them, The ruth is that those persons who werO, are
and wiil bo the enemies .f tho Ved -is, will certainly fall into the darkness
!
t>
md
instead of obtaining h-ippiness puffer excruciating pain,

will be insignificant betake the mo n atrocity of their
Therefore nil mankind-shoul i follow the Vedas in their life.
The followers of Warn Marg defamed the Vedas in order to serve
under the umbrage ot the Vedas of encouraging the wicked
of ignjr.ince
which however great

conduct.
10.
their purpose*
The pereual of
actions of drinkirg, kreophagy, adultery and other sins.
these false allegations led the Chirvaks, Buddhists, and Jainis to con
demn the Vedas and establish a distinct spct opposed to the Vedas and
If the Charvaks and other ma
belief in Godf i. e., a church of atheism.
terialists had taken pains to consider the meaning of the text of the Vedas
how could they have washed their hands clean of the truth of the Vedic
Poor fellows,
religion on reading the false commentaries on the Vedas ?
what can they do? When a man s tiwe of ruin comes, his reason is upset
We
now mention the kinds of the Charvaks. They agree in many

But
the proper Clu.rvuks believe thai the soul is produced with the
points.
body and it is destroyed with its death. They donot believe in the rebirth
and future state.
they donot believe the evidence of inference and
other kinds of proof, except the evidence of the senses.
The Word charTnk
means one who is audacious, arrogant and specially disputatious from the
mere love of controversy.
The Buddhists and Jainis accept the authori y of the four kinds of
evidence, (perceptual, logical or inferential, personal and historical), and
Alt>o
believe in the eternity of the soul, the doctrine of reincarnation, the truth,
4 SECT 9
408
Bur>DnT*M
,ms.
the belief if atheism.

snff. nnLT
others reli
farther
denial
lar oth^r beliefs.
mnehin br;
l.iu
bli
\ri"
<
is
the
difference
be
with each other in

;m-i \n
Vtdis, iho hatred of
kiftdfl
WOfkfl to be describes
.^r u[ iho world, and simi
;
.o
Tin*
n.
81
;"id
<>
S<>
rvak or ma -terialiam.
BUDDHISM
\ ..\v
\v,-
Karya
thf\t of
/,
cause
writ*- bristly nt
nMua
/;//
t:
<
._
Buddhism.
.uligion of
i,
us .ition.,*.?.,
&
.e
knowledge
of
effect leads to
oof the
produces inference
the sentient creatures can never
in the mind at the on 1. Tlr- actions of all

The adnnî<>n of the superiority of
attain completion without it.
ference separated the sect of the Buddhists who re of four kinds.
in
4 KINDS OF BUDDHISTS.
the re ison establish"*, i.e., what is comprehended by one s
ntelltji-t, should be accepted for belief. but what is not cognised
by the
under-! inding, sh mid n.t l)e admitted. These four kinds, :ire
believes iu the total abnegation of exist
(lj (n) The Madhyauiik sect
are nothing.
It is reasoned that
th
it
i.
all
the
exist,
ence,
o.,
objects
they do not exist at the beginning, they cease to exist at the end. In the
middle of boînnin^ and end thoy only Sjem to exist. But that appear
anca of existence takes place in time. After their time they become cypher
or nothitig. For instance, a pitcher did not exist before its beginning.
It
Its knowledge x9 a pitcher appears in
doo^
exist after its breakage.
a certain time only.
The idea of the pitcher does not exist on the rise of
the id-ja of another object or the mind being directed to it.
Hence nonNihilism.
existence is the only element or substance
The sect further believes all things to be transient or fleeting,
^(b]>
that is, the chnnê of tne intellect at.every moment does not give the same
idea of a thing in the next moment ;.s in the preceding moment. There
fore all thing* are fleeting.
Such is it- belief of the world.
2. (a) The
s^ct believes in the unreality of phenomena or the
i.
the objects appear internally
non-existence of the extern U w
e.,
in the mind, but
the- idea of a
Thus
outside.
not
are
pitcher is in
they
the mind.
So a man says it is a pitcher. If he has no iêa in the mind,
he can not say so. Such is the theory of Yogacherism
Idealism.
is a form of
all
action
that
believes
The
sect
also
(b).
pain; for, none
What
no"
>rld,
is
content with what
desire for another.

3-
is
Such
got.
is its
Tho acquisition
na/ure cf
of
one object contains a
belief.
The Soutrwtik* hool believes in the existence of ex ernal objects

f
la)
For, there c*n be no complete perception of external

But on the perception of one aspect of them,
their parts.
Such is the
of the rest is obtained through inference.
through inference
objects in all
th e knowledge
th ory of
thi^;
Nominalism.
pecf
objects are distinguished by their own pro

of the c
a horse by those of
perties.
the horse, in fine, pronerties are inherent in obiects Such is its theory.
4. (a) The VaibhaîJ: ôct believes in the perception of external reali
mln yhatah: this is a blue
he mind A ,
but
it doos not exist in
ty,
a blue
s to tke external existence of the form of
pitcher. This belief p oii
Realism.
is
tkeir
Such
Ditcher.
dootrine[of perception
(b).
It also holds tha* all
As
cow
kno^vnby the qualities
aij<im
>w,
404
CHAPTIR XII
BATYARTH PBAKASH
Tha
sect believes non-entity to be the one and only substance.

dhyarnik sect bnlu ves i.ll to be non-existent, which is also
the nul-ef of the Paibhashik. These and ^thers are the different sects of
Buddhism arisen from the view they hold of the existence of the world.
Thu* th^y have the four kinds of beliefs regarding existence.
(h).
The
Tno they have Buddha for their c mmon teacher, yet their difference
though divided them into 4 sects; as, after sunset libertines indulge in
adultery, and the learned do what is light, such as the speaking of truth &
the practice of other virtues.
Though they have the same time, yet they
do different kinds of work according to the guidance of their several
in
r.
THEIR REFUTATION.
intellects.
As regards
the
Madhyamik sect, if all

non-existence cannot be non-existent.
1.
ceiver of
non-existence can
not perceive non-existence.
is
non-existent, the perIf all is non-existence,
Hence two
objects are
proved, namely, non-existence and the perceiver of it.

As to the Togacâra s belief of the non-existence of the ext ernal
2.
a
mountain shoald be supposed to be within him. If it is admitted
reality,
that a mount-tin is within, the capacity of his heart should be like a
mountain, which is absurd. Hence a mountain exists outside. The idea
of a mountain is in the mind.
3.
The Soutrantika man does not believe in the perception of any
object. Therefore he & his statement are the objects of inference but not
If it is not an object of perception, the application of the
of perception.
sentence, ayam, ghatah, is impossible; but it should be ayarri ghataika
deshah: this is a part of a pitcher. Also a portion of a pitcher, is not called
This is a pitcher, is an act
a pitcher, bub the whole is called a pitcher.
The pitcher is perceived and not
of perception, and not of inference.
Its perception implies the
inferred.
For, the whole is one in all parts.
perception of all its parts, i. e , the pitcher with all its parts is th$ object
of perception
<-
The Vaibhamka
objects Only, wluch
is
sect believes in the perception of the external

not r ght. For, perception or knowledge is possible
only where there is a perceiver or knower and perception Tho the object
of perception is external, yet its perception takes place in the mind.
In the same manner, if external reality be fleeting and its perception
be also fleeting, ipratya bhigya there should be no remembrance of an act,
as I have done it
But there is remembrance of what was seen or heard
before.
Hence the theory of momentary changeability is not tenable.
If all is
pain, and if there be no pleasure whatever, tha existence of
not
be proved without the existence of pleasure, as night exists
can
pain
in relation to day, and vice versa.
Therefore it is not right to believe
that all is pain.
If the properties of objects alone be admitted, then the eye is the
orgrin of ligrht, and light is the thing perceivable; as, the form of a pitcher
is distinct from the
organ of that form, i.e., the eye; and smell is different
from earih. In the sime way, the properties and their objects should be
:
regarded as logically distinct.
is,
reply to the doctrine of non-existence has been given above, that

the perceiver of non existence is distinct from it.
H
is
All the prophets (Thirthankersj are of the opinion that all the world
vle ot tears or pain itself. The teachers or Tirthackers of the
the
5 SKANDHIS,
WOBSHIP o* SENSES
406
Buddhists are also regarded in the same light by the Jainis. So they
both are one and the same sect. They believe in 4 lhavanas or sentiments
as the means with which to effect tho riddance of all desires, whereupon
is produced tho mental vacuity, or Nirvana, which is salvation.
They
advise their pupils to practise yoga or concentration of the mind.
The
teaching of their preceptor is authority with them. Having desires and
passions from eternity, the intellect appears to bo of various forms or
These various classes of the knowledge
classes, i.e., full of various idea-.
of tho intellect are
1.
Rupa skiU dha or objective knowledge is the knowledge obtained
by mpans of the senbes of the external objects, as color, and other objects
2.
Vijncina skandha or subjective knowledge is the act of knowledge
relating to the activity of the organs of the senses or sensations.
the conscio istie^s of pleasure & pain,
3. Vedana sknndha or feelings
and
above
from
the
subjective knowledge.
objective
produced
tho consciousness of relation between an object &
4. Sanjna skandha
its name, as the animal cow and the word cow.
the consciousness of feelings
5. Sanscara skandha or impressions
hunger, thirst and other
produces as desire, aversion & other sufferings
minor sufferings lust, neglect, pride, virtue, vice, & other acts.
The Charwaks go farther to believe in emancipation by faith from
the world, which is full of nain, the home of suffering & the source of
misery. They also believe in tne authority of Inference. The Buddhas do
;
not believe in the existence of the soul.
1. Persons should believe the teachings of the lords of the wor d, the
wise, resigned, elect, awakened Tirafchankara (saviours,) who had insight
into the nature of objects, who described them separately, with all their
distinctions & moans of obtain men t,
^m
i*ftdw*w?f
*J.
gtfa^Hgra<!r.ifa*n ft $*wfa*n
To believe those masters teachings, which are very
?*3re<9t
dt-ep in sense,
well-known and sometimes secret, & distinct from one another in a marked
manner, which have baen described above as referring to the doctrine of
total non-existence.
WOKSHIP
OF SENSES.
The worship, called the dwadashayatana^ secures salvation. To ac

of things and much wealth should be acquired. Jt
it a number
consists in making 12 kinds of places or dispositions of tilings, worshirof
worshipping any other object ?
ping them by all means. What is the use
3.
complish
4. The Dwadcuihayafana worship is thus given

Cognitive senses,
the voice, hands, feet,
the ears, skin, eyes, tongue, &nos-e: 5 Active sense?.
10 senses, and the conativo faculty, and
anis & penis (rectum & uthera]
the reason. These alone should be served, i. e., they should be employed
Such and similar others are the beliefs of tLê Buddhistfli
in
")
pleasures.
406
CHAPTER XII
SATYABTH PBAKASH.
Answer If
But their
cannot be full
the world is (ill pain, no sentient being would desire to live

love forit is evident to all observers.
Hence, the world
of pain only.
It contains both pleasure and pain. But if
they adhere to this doctrine alone, why
they believe that ease & comfort
follow indulge nee in eating and drinking, regulation of regimen and use of
medicines in cases of sickness in tho preservation of the body ? If it be said
1
that tho they like to adopt such means, yet they regard them as painful,
it is replied that the assertion is self contradictory, for the soul chooses a
in
it,
<io
work on the knowledge of pleasure ciccruirig therefrom

but it shows
no inclination to it if it knows it o be painful.
In the world, religious works, th? aitainmentof knowledge, the com
pany of good men, and othctr good actions are aH conducive to happiness.
No sensible man, except the Buddhist--, can regard them as the source of
;
misery
As
for the 5 scandhas or br.mchcs ot: knowledge, they -are not exhaus
and complete. For, if such branches be taken mto account, each ot
them can be divided into many classes.
t
tive
If they believe their primitive pontiffs, called the Tirthakner*, us the

teachers of their religion & the lords ot the worlds, and do not believe in
God, the eternal, the lord of lords whom did tSios 3 teachers receive their
If they my that they received it from their own mind,
gospel from?
their assertion is not possible
for, there can be no effect without a cause.
1
Also, taking it for granted tor arrument/a sake, how is it that none of them
and
wise without bein<| taught, without hearing the
now becomes learned
exposition of knowledge, and without frequenting the society of learned
and good people? If such events nre impossible of occurrence, their belief
and assertion of their teachers self acquired gospels are entirely groundless
& devoid of reason, nay are like tho ravings of the patient of delirium tremens. If the doctrine of the Buddhiste is non existence & monism, the pre
sent existence can not be reduced to non-existenco. It is no doubt changed
Therefore this doctrine is also
to its invisible Qausal or atomic si-ite.
an instance of hallucination.
If they regard the dwadashfiyatn-.a worship consisting in the acquisition
of wealth alone as the me.ms of salvation, why do they not adore the 10
vital airs or processes and the ego, which is tho llth sense. If the state of
salvation, is thought as consisting of the worship of the senses & the internal
sense, what is tho difference between the Buddhists and sensualists? If
they can not differ from them, how can they talk of salvation?
:
Where such
how can the hope
of salvation be en
do with such deeds)? How greatly
have they spread their ignorance, so that there is no paral.el to it in the
world but themselves. It is certain that they have reaped the harvest of
First they fostered the belief that the
their disbelief in God & the Veda.
world is incarnate pain, then they set up the work of dwadashayatna worship.
Is their worship of the senses or the dwadashayatna beyond the objects of
the world, that it can be the dispenser of salvation ? Can :\ man find out a
gem with his eyes closed? To such a pass they have come out of their unbelief
in the Veda and Supreme Being.
However, if they even now wish to ob
tain happiness, they should seek refuge in the Veda und Supreme Being
tertained there
to
doctrines are held,
(What has salvation
make their life a

A book, called
to
success.
the Vivek
religion uf tbe Buddhists
vilaP.
thus describes the dogmas of
407
DOCTRINES OF BUDDHISM,
4 SIOTS
DoCTltlNES OF BUDDHISM.
The 4 elements of the Buddhist

adorable Lord God Buddha, also call.-d
).
it;
are the
belief
Hm
Su<_
at
<va
godhead of the
by the Buddhists
the instability or ponatant changeability of the

(God tho well-gone)
world th- nobleness of men and wonu n and the knowledge oi element*
;
Progress is made on considerii?>cf the world to

Li^twn to the explanation of this doctrine.
suffering.
2.
8. There is but suffering in tho world

iaid 5 scandhas or branches of knowledge is
be the
The acquisition
home
of the
of
aiore-
essenti-.il.
The 12 objects of regard are the 5 senses of knowledge, their ob

sound
and other material properties, the will, the internal sense,
jects
the understanding, and righteousness.
4.
other passions produced in the

5. The group of desire, aversion and
heart of man, ia called the Samudaya or jjroup, and the mijid and mental
nature, th e ahhya or subject, which g-.in gives rise to the
;
6. All sanscars or desire and other passi-ms arc moment. ,ry.

The stay
this belief (transcience of passions) is the path of tL* iviiut hists.
Their
annihilation in the mind is salvation.
\it is the element oi! non existence,
of
The mind purged
of
them
salvation
is
U^^JT^RI^ ^cwi^ferm agi

7.
^ff;qif^î4tf!:^miqrwtf^^^<i:
The Buddhists admit only two kinds
ceptual evidence & logical inference.

8. They are divided into 4
sects,
and Mad hi/ami L.
viz.,
of evidence,
tcohffi^f^ntSHifq^qfRSQrf
j.or-
ruibhasliik,Soutrantik, Yogachar
4 SECTS OF BUDDBISTS.
i
namely,
^TîfM^â^j gqi etsmT^r^^fi:
ii
Of them, the Vaibhahik sect believes in the existence of what is in

the mind or the objects of which the kle.i i* in the mi d
for, scientists
can not admit the existence of the
which
is no idea in tho
of
there
object,
mind, or no knowledge.
The Soutrantik sect believes tho direct perception of the ideas within
:
the mind, but not of external things.
î^Mfvî3rf^TTr^ T^
T
9.
The Yogachar
sect
CTrir
^^^Tt^r^^rot ^^?rf *jmT:tj^:
believes in tho intellect
and the knowledge
together
with uleaa
of the external icality.

The Aludhyamik sect believes
in the consciousness of the ideas of
things, but not in the existence of tho
objective world.
^mfcîJTs^T^TSiTi^V^r
^g^tfqfT^r^t^f^Tm u^fTfffm
\
All the four sects of the Buddhists believe in. the salvation bore
from the annihilation of impressions left in the mind by the
of ideas pertaining to love, hatred and other
1
XII
SATYABTH PRAKASH,
408
11.
Th custom and costume of the Buddhistic monks are the seats
of (cloth) dear skins, a bowl for begging, the shaving of the head, the habi
liment of bark, the taking of dinner in the forenoon or before 9 a. m., not
to live alone, to wear ruddy clothes.
Answer 1. If the S^gnta Buddha was the teacher of the religion of

the Buddhists, who was his teacher ? If the universe changes every momeat, there should be no remembrance of objects, long before perceived,
If it w*s truly subject to
that it is the same object as perceived before.
momentary mutability, it would cettse t j xist. Then there could be no
<
remembrance
of
it.
IE the doctrine of momental mutability is the path of the Buddh

their salvation wilt also be transient and changing every moment,
If the ideas of objects are endued with knowledge, the material objects
should also exhibit marks of intelligence, and upon what do they, move
2.
ists,
and act
"Well,
how can
that be illusive which
is
perceived in
the external
some form, it should be observe) ble. If only

ideas or knowledge be in the a; hid and the external objects be only ideas
or knowledge, there can be no knowledge without the existence of
known. If the destruction of impressions or vasna
the objects to
world
If the intellect is of
t>
.3
alone is salvation, the state of dreamless sleep should be regarded as

This doctrine being opposed to the evic ence of knowledge is
salvation.
Such is tho cursory view of the doctrines of Buddhism.
reprehensible.
Now it is left to t .e judgment of learned & thinking people to determine,
after examining them, the ext nt of their knowledge & the truth of their
It is also believe^ by the Jainis.
religion.
?
BUDDHISM & JA1NISM,
The book,
called thePrakarnii RntnaKara, 1st Part, Naya clrUkrasaru,

The Buddhistshave at all times
give^ the following subjects of Jaitfisrn,:
out of novelfcy recognised 4 categories of existence, viz., (!) sky (ether)
akasha (*2) time kali, (3) ego jiva, (4) matter pudagala. The Jainis
1
dha*ma: virtue, 2 adharma: vice,
believe in u such cnteuoriep, viz..
4 pudig da: matter, 5 jiva; eg
6
3 afcflwTia :
astikaya: existence,
fip*C3,
Of these, tune is not Admitted, jis Astikfiya: M being or sub

kala: time,
stance.
Th~y,r however, say that time hus come to mean substance by the
use of language. in reality it is not a being.
1.
Virtue U to regulate the actions produced from the motion of
and the activity of the soul qualified with modifications in
the
body
consequence of the
places, bodies
body and
changeability of motion. It pervades innumerable

(Virtue is a check upon the actions of the
and worlds.
soul.)
the source of the persistence of the body & soul constantly

the origin of the union of the body & soul or re-incarantion)
is
the support or container of all beings or UK des of exist
3
Space
ence or substances in which immersion, egress, ingress, and other actions
the motions of the bodies tiro possible.
of the sentient beings, as well
Vice
2.
is
modified. (Vice
is
a>
It
is
all- pervading.
an invisible cause, eternal, uniform, having the propertouch, changeability, divisihili y by its nature.
5.
Mind is au agent, enjoy c-r, er.dued with consciousness, fit to know
and perceive, liable to modifications from changea.
4.
Matter
is
tits of color, smell,
409
7 PROPOSITIONS,
REFUTATION
6. Tirna is rn irked by remoteness, proximity, modernity, antiquity of

the aforesaid five substances or things of being, present and attended with
KKKCTATION.
changes.
Reviewer
is false to say that

for space, time, mind
It
&
new substances are maintained by
atoms can not be paid to be old or

They are unbeginning and in virtue of their nature undecayKow car. then newness and ancientmss be predicated of them ?
able.
The belief of the Jainis \\ also not right
for, virtue and vice are not
in the definition of the
are
both
included
but
substances,
They
qualities.
Therefore, they would havt been right, had they maintained space,
ego.
atoms, mind, and time. Also, the 9 categories maintained by the philo
sophy of Vaibheshik are right; tor, earth and other elements, 5 in number,
time, space, mind, and will are the 9 distinct beings in general acceptance.
It is the partiality and untruthf ulness of the Jainis and Buddhists to be
lieve in the existence of one conscious being the ego, and not to believe in
God.
SEVEN PROPOSITIONS.
the Buddhists-,
new.
Now
to give a brief account of sapta bhanga: seven propositions and

doctrine of uncertainty, which the Jainis and Buddhists main
bada:
syad
there is a pitcher,
tain.
The proposition* san ghatah:
is called the
1st assertion. Bhang means break or opposition.
For, the existence of a
pitcher is a break or contradiction of the assertion of non-existence. The
u there is no
2nd proposition is
It first asserts the
ghatah:
pitcher.
existence of a pitcher and then denies it, or it is another form of contra
"
as<m
The 3rd proposition is sann asanna, ghataJi: meaning it is a

It is different from both the above
pitcher but not a piece of a cloth.
is
The
4th
If a non-pitcher be a
ghato"* ghatah
proposition
propositions.
piece of cloth, and if there be no piece of cloth, a pitcher may be called
a non-pitcher.
Thus it has two names simultaneously viz, a pitcher
and a non-pitcher. The 5th proposition is, it is improper tocal] a pitcher
a piece of cloth, i. e., its quality of being a pitcher is predicable of
it,
and the quality of cloth is unpredicable. The 6th proposition is, what is
not a pitcher, should not be expressed und what is, does exist and ex
pressible. The 7th proposition is, it is desirable to express it, but it is not
present ; and also it is not fit to call it a pitcher. Such are the 7 bhang as
or logical propositions of hair-splitting puerility.
diction.
fost
n
Wta^rtf *ft
w^
Meaning
*i%
The
HIT:
*3ffi5g>
soul
is.
4
sfa:
q^rt
H*T:
Thispropositin asserts the non-existence of in
animate obpcts in the soul to which they are opposed. It is culled the Igfc
bhanga. The 2nd bhanga is, there is no soul in an inanimate object, This is
also a form of proposition, hence it is called the 2nd bhanga or proposition
or assertion. The 3rd assertion is, there is a* soul, but it is inexpressible. The
When the soul takes on flesh, it becomes evident; & when itig
proposition,
out of the body, it is unkonwn, is called the 4th assertion. The 5th asser
tion is, there is a soul, but not expressible. The 6th proposition is there
is no perceptual evidence of the soul, so it is not seen with the
eye, such
410
SlTTiBTB PlAKASH-
s its nature.
The 7th proposition* is, the soul is proved to exist at one
time by inference and not to be demonstrated in its invisibility, not to
be constant, but to be changing every moment. It is neither existence nor
non-existence and also it is not non-existence, existence and action. Such
is the form of the 7th kind of proposition.
In like manner, constancy imd inconstancy are expressed in th-se
seven logical propositions, also agreements, differentiations, characteristics,
and every circumstance of change are capable of expression in these seven
ways of statement or sapta bhangas. J?4 oreoTer j substances, properties, na
tures, and their countless modifications give innumerable Boptual expres
Such are the syad bad doctrine of ambiguity and logic of septual
sions.
propositions,
Reviewer This framing of propositions may be of advantage in the

consideration of the agreement, difference and reciprocity of objects.
But to leave the easy way and to iabric ite a difficult maze of words in the
determination of essential and accidental characteristics of objects, is only
to delude an 1 entangle tha ignorant ia confusion.
Sae, for instance, it
is plain that the non-existence of ego is found in non-ego, and of non-ego
in ego.
There is agreement between the ego and non ego in virtue of
There is difference between them in virtue of
their oeing in existence.
the one possessing consciousness and the other inanimateness. In other
words, the ego possesses consciousness: usti, but not nasti: inanimateness.
In like manner, matter possesses materiality, but not consciousness.4 This
method of treating the subject of the ascertainment of the agreement and
difference of the qualities, actions, and natures of objects facilitates the
understanding of the intricacy of the sep trial propositions and the doctrine
What is then the ug
of ambiguity hold by the Jainis and Buddhists,
As said above, these doctrines are held by bot^h th e
of all this fuss ?
There i* very l[ttle difference between them
Jainis an 1 Buddhists.
ia triviil r3jpaots.
Wj
pro33.?d
now
to c insider
Jainism only.
JAINISM.
q
The
matter.
flccf
finm^fei^H SQT^ggQIiN fd
1
^ f
?tf
?f:
II
Jainis believe in two great substances only, chit; mind and achifc
The consideration of them both constitutes discrimination or
knowledge. The discriminator c-r sage is one who accepts what

accepting and rejects what deserves rejection,
is
worth
It is best and most commendable to reject the doctrine of th

2.
creator of the world, desire and other mental qualities, and that God has
made the world, which is maintained by the undiscriminator or vulgar
and to accept the doctrine of the mind being endued with the power of
concentration or introspection or yoga, and being of supreme light in it*
nature. In other words, they do not believe in God as another conscioni
__
_
%
_________^____
.
-__
understanding why Jainism includes puerile propositions of

past
are intended to train the intellectual power of undeveloped
logical text books which
What -purpose do they serve in reforming the character
youths in the books of religion.
It is amazing
of man to accommodate himself to the moral government of the world 1
that the followers of Jainism should establish a different church from the pantheon of
Hinduism on the ground of the above possible forms of logical statements. It is a sheer
\vasteoftimetotakethemintoaccount. They carry their own refutation. They are
T,
intellectual tricks of school boyb audnot the serioui subjects of heavenly religiou,
It is
common
JAINIBM,
AMABAKOSHA
411
is no God existing without

beginning,
being, except the soul. Tlisib therd
v\ ith reference to
this theory,
is the belief of the Jainia and Buddhists.
Kajn Shiva Prnsad writes in his book, called the Iti-has-timar-nashak, that
2 Buddhists.
These are
they are divided into two sect-, namely, 1 Jainis,
believeri in Warn Marg or Baccha
the
are
But
thero
words.
synonymous
The Jainia are
nalians, drinkers and kreophagist* among th^ Buddhista.
opposed to them. But M;iiiat>ir and Gout/am who were original teachers
Qanidhara, are c.illed Buddh;i3 by the Budd lusts and Ganadh^r and
Of these, the fallowing of Jinn is the sect of the
Jinwar by the J unis
Pr.isad
Shiva
Jainissays in the 3rd part, of his book, called the
K;vja
Jina lived nearly 100U years betore Swami
Iti-has-t mar-naiihak, that
Shankeracharya. Buddhism or Juinism then prevailed over all India.
he Raja b note on this is given at the end of this chapter. 1.
The Sanscrit Thesaurus, called the Amarakosha, gives the same viqw
;
Now see if the words Buddha and Jina, Bouddhu and Jaina are not
the names of the same persons.
Has Amar Singd, the author of the Koah,
mado a mistake in confounding Buddha and Jin* ? The Jainis who are
ignorant, know neither their own nor others religion, but fculk nonsense
from bigotry. But those Jaitra who are learned, know full well that
Bouddha and Jaina, and Buddha and Jina are synonyms, and there is no
doubt
in
it.
The
Jainis assert that the mind becomes God.

They regard their
teachers, called the Tirathankers, as having attained absolute salvation
& as having become Gods, there being no God existing from eternity. The
omniscient, passionless, adorable, absolute, saviour, victor are the 6 names
of the gjds of atheists.
ChandaSun thus describes the character of Adi
Deva, the first God, in the ook, called the Apia Nishchtiya Alankara
a jewel of the faith of the elects:
1
God
from desire and other passions, adorable

in the three worlds, a truthful discourser on all objects, omniscient, and
worshipful divine. T.ie same is written by the Toutatitas.
1.
is
one
who
is
free
?^m3^T^tf^TfcfH:iS^^
33*1
2.
As we don
there H BO deity unbeginThere being no perceptual evidence

existence, the argument of inference cannot be appli
see
God
in the present,
ning and all-knowing, perceivable.
in the case of God s

cable for, inference can not bo valid without the perception of a part of
the object to be proved.
;
3.
When there is neither evidence of perception nor of inference,
there can be no evidence of authority or scriptures to indicate the exist
ence of the eternal, unbeginning, omniscient supreme spirit,
In the absence of three kinds of evidence, thr argument of the con
verse artha bada or the account of the praise, dispraise, actions of the
person whose existence is to be proved, can not hold w^ter, or historical
evidence of the past can not be admitted
SATYJLRTH PBAKISH.
CHAPTIB XII.
The manner
by implication [anyarthapâdhana] or vahuvrihi

like an attributive compound word, wh ch suggests its substantive, can
not hold good in the case of the invisible Supreme Being. Also, there can
no hearsay without hearing the preachers of God.
Refutation If there was no God uribeghming, who would make the
matrix of the bodies of the parents of their adorable god Arhan Deva ? (1)
Without the author of union the body cannot be made perfect in adapta
4.
of proof
with full complement of all organs & tissues, capable of performing

appropriate actions necessary for its ease. (2) Also tht. elements of the
body, being inert and unintelligent, can not by themselves form a body
of exquisite design for, they have no knowledge of proper and harmo
nious construction. ( &) He can never afterwards be a God, who was once
of desire and other passions, and then he becomes
subject to the influence
free from them; for, the cause which liberates him from subjection to pas
sions, ceases to be on his liberation, and therefore his liberation or salva
tion which was an effect, becomes temporary.
(4) He whose power and
knowledge are limited, can never be omnipresent and omniscient for, the
constitution of the soul is definite, and its faculties, actions and nature
are limited. He cannot be the true and infallible expounderof all sciences
Hence the teachers of Jainism can never be the Supreme
in all respects.
PKOOF OF GOD.
Being.
Do you admit the objects of perception only, and don t you admit the
objects not perceived by the senses? As light is not perceived by the
ear, nor sound by the eye, so do the physical senses not perceive the
Eternal Supreme Being. The perception of God lakes place in the pure
heart or internal sense. It ia knowledge and practice of yoga or introspec
God is not $een or
tion that have the perception of God, the all-holy.
the
of concentration or clairvoyance and per
without
merit
apprehended
fection of knowledge, as no end is served without the acquirement of knowl
edge. God is perceived by the observation of the special marks of design
of God displayed* in creation, as the perception of earth takes place by
observing the properties of form and other characteristics, and on account
The fear,
of the inherent relation between earth and its properties.
hesitation, shame, felt in the mind at the time of committing a sin, come
from the indwelling presence of God. This conviction is as good ;;s an
immediate perception of God. What doubt can be in the inference of God s
existence?
The scriptural evidence proves the existence of the eternal, omniscient
God in loud terms. Thus there is the applicability of the evidence of
authority in the matter of God s existence!
the knowledge of God deducible from the triple
When the mind
evidence of perception, inference, & scriptures; the singing of God s glory
which & constitutes the evidential argument of arthabada or sacred
history, is justifiable; for, the eternal substances have eternal qualities,
tions,
all
ha<3
actions, nature. There is no objection to the extolling of those virtues. As

no work among men is done without ;in agent, so is the accomplishment of
the stupendous work of creation without its author a sheer impossibility.
This being the case, even a dullard can have no manner of doubt in the
existence of God.
When the people her the preaching of God from
Vedic evangelists, they will easily interpret the right sense of the divine
subject in their mind- Thus the action taken by the Jainis to refute the
EXTERNAL GOD.
DIALOGUE
God on
existence of
the inapplicability of the
ception and other kinds of evidence,
is
Q.-
1.
413
argument
of
sensuous per
improper.
^rf^wgtaiflii* ^rimTTc
An unbeginning book
has no me tning ; nor an oinLiicient be

for, he can not be proved by a false fabricated
ing can have a beginning

statement.
2. If God is
proved by his own words an unbeginning God
is proved by an
unbeginning scripture, and an unbeginning scripture by
an unbeginning God it is a fallacy of petilio principii or an argument in
3. For, the Veda is true, being the utterance of the
circle.
omniscient,
and the ominiscient is proved from the very Veda
How can this argu
ment be valid ? To prove the truth of the scripture and the existence of
God, a third authority is required. If a third be admitted, then a fourth,
and so ad infinitum that is, there will be the defect of uncertainty anETERN: L GOD.
vyavastha dosha.
A. We believe God and God s attributes, actions and nature to be
unbeginning. The defect of the argument in circle can not be said of un
beginning and eternal substances. AB the knowledge of effect leads to
that of cause and âs the essential characteristics of a cause are con
stant in its effects, and vice versa, BO God and his endless knowledge and
other attributes being constant and eternal, the Veda made by Him
Ishwar* prinit-a can have nj defect of uncertainty or indicision.
That you believe that Tirthankers were gods, can never be true, for
their bodies can not come into being without the agency of their parents.
How can they get|the knowledge of tapashcharya: asceticism & salvation ?
In likfr manner, union must hove a beginning ; for, no union can take
should believe God to be
place without previous disunion. Therefore, you
the unbeginning author of creation/ See a man, however great an adept
in science he may be, can not perfectly know the construction of the body
and other things. When the soul of an adept passes into the state of un
conscious sleep
suthupti, it perceives nothing or has no knowledge of
with pain, its knowledge is
anything at all. When a soul is afflicted
diminished. Such a person of limited power and dwelling in one place
can not be believed to be God by anybody but tue Julnis of bewildered
If you aver that Tirthankers were born of their own parents, it
sense.
is asked of whom their parents were born, and who were the progenitors
Then who were the parents of the progenitors
of their grand parents.
Thus their reasoning
and
go on ad infinitum?
their
of
grand parents,
establishes the defect of uncertainty.
;
Now we
found in the
and answers
published at
Atheist
pens
is
due
DIALOGUE BBTWKKN A THKIST AND AN ATHIIST.

proceed to give the dialogue between a theiit and an atheist
2nd part\)f the Prakarana Rat?iukara in the form of questions
admitted by the leading Jainis with unanimous consent, and
Bombay.
Nothing^takes place",by* the will of God. Whatever hap
to deeds.
If all happens in
consequence of deeds, whence do deeds take

are they ? JÎf you say that they are done
whose
or
consequences
place
of the eensea
by souls and others, by whom are the ears and other organs
Theist
SATYARTH PRAKASH
414
L MAPTI
made, whereby the soul acts ? If you say that they are made in unbeginning time and by natnre, freedom from what is eternal and natural
will be impossible of occurrence, and salvation in your religion will be a
croaturo of imagination, it you say that they are unbeginning but
like pragbhana endable, then the consequences of deeds of all souls will
be done up and finished without any effort on their part. If God is not
the giver of rewards and punishments for good and evil deeds, no soul
will take up suffering at its will in consequence of committing sins,
as
thieves and other telons do not willingly accept punishment for their
crimes, but it is inflicted on them by the law of the land or government.
In like manner, souls are made by (rod to take up. the consequences of
their good and evil deeds, otherwise the confusion of deeds will allot their
one man will suffer for another s doing.
fruits to wrong persons,
A God does nothing. If he did any work, he would luffer its con
sequence, so you should like us believe our saints, who have obtained
the salvation of absolute existence, to be free from all actions.
T.
God isnot inactive, but active. When he is conscious, how can he
be not active or the maker? If active, he cannot be alojf from action.
No learned man can believe in such a God as your artificial and manufac
tured deities, the Tirthankaras, who rise from souls to Godhead. For, he
who is made God by some causj, will be impermanent & dependent, as he
had been a soul before he became God. He became God from some cause.
He will turn soul again; he can not get rid of his nature of soul; for being
a soul from eternity, he will be so to eternity. Therefore, you should be
lieve in eternal, self-existent God.
*
See God never becomes like man Or soul, who does good & evil deeds
if God
in the present time r gets joy and sorrow in consequence thereof,
were not active, how could he make this world ? If you regard actions u nbeginning but endable like a thing having no beginning but aneu^ pragbhava, they will luso their most important condition of necessary connection
between the doer of actions and their* consequences. What has no snmbaya
icwibandha
necessary connection, becomes impermanant in virtue of
the nature of unkm tanyoga. If you don t believe actions in salvation, tell
us if the saved possess knowledge. If you say they do, they have action in
the internal sense, i. e., they act internally by the mind.
If in salvation
persons become motionless like a stone, lie at one place only, and make no
movement whateier, what is the liberty of salvation but the darkness
of ignorance and bondage ?
A. God is not all-pervading, if he be so, why all the things not sont ient ?
Why is the distinction of the best, middling, & lowest made of the
:
?
For, if God pervades
uniformly, there should be no distinciion of superiority & inferiority.
T.
The pervnder and the pervaded are not one and the same thing^
The pervaded is limited in space, but the pervader is omnipresent; as
the iky pervades all, but the earth & other objects such as pots, clothes?
and the like, are all pervaded & confined to one place. As the sky &
the earth are not one and the same thine;, to are God and the world
not identical. As space pervades nil objects such as pots,
clothes and
others, but they are not the same as space; so is theCunscious God present
in all things, but they do not possess animation and consciousness.
The learned & the ignorant, the virtuous & the vicious are not equal.
The natural admissibility of degrees in the attainments of knowledgt,
Brahmanas, Kshatriyas, Vaishyas, and Shudras
all
THBIHT AND
DIALOGUE
ATHIUT
415
goodness, veracity, suavity and other merits has given rise to the dis
tinction of the Brahinaiias, Kshatriyas, Vaishyas, Shudras, and slumbs,
and their respective high and low social states. The principles of social
classification have be. n given at length in the 4th chapter, which may
be consulted with reference to the classes of people.
If the creation is God s performance, what is the use of parents ?
A.
God is the maker of the natural objects in the vorld, bnt not of
T.
God never does the duties or works of man. But it is
the human works.
man who does them. For instance, God has created trees, fruits, herbs,
cereals and other edibles. If a man does not get them, and after pounding,
grinding and cooking, make bre;\d and other articles of diet, with which
will God ever do theê works for him ?
If God
to gratify his appetite
never does hn work of creation, nxm cannot live in the world. Hence,
the moulds &
in the beginning of creation the soructure of the bodies,
matrixes of sentient beings, was made by God; but afterwards the woik
of the propagation of human spec.es was assigned to souls as their obliga
1
tory duty.
A As God is eternal, unbeginning, intelligent, happy, & wise; why

has he created the perplexity of the world and fallen into trouble ? Even
a man of common sense does no such work as to lose his ease and run
How is it that God has done it ?
into trouble.
T.
God never falls into any perplexity and trouble, nor does he lose
a Unite being, & not of an
his happiness; for, it can only be the !ut
If God, the first causa,
infinite being to fall into illusion & suffering.
&
does
not
make
the
world, who can do it ?
intelligance,
spirit, happiness,
The human soul has no power to make the world. As the matter possesses
no power of self creation or formation, it is evident that God alone makes
the world and ever lives in happiness. God has established the law of
the genesis of the human species through the parental instrumentality,
as ib is his law to mak the world out of atoms.
A. Why has God fallen into, the trouble of the creation, preservation
and destruction of the world at the ezpeusu of the happiness of heaven?
T.
Being ever in the state of absolute happiness, the supreme and
eternal spirit is not like your teachers of religion or Tirathaukors, who
have attained salvation by adopting certain moans, who live in one place,
and who have been emancipated from previous bondage. God is infinite
in his attributes, action, and existence, does not lose his freedom by mak
<>f
ing, preserving and destroying this insignificant world; for, bondage and
emancipation nre relative terms, HS bondage is the absence of emancipa
He who was never tied dowu to a state, can not be
tion, and vice versa.
said to be liberated therefrom.
It is the finite souls only that ever fall
bondage of suffering and are liberated from it. The infinita, om

nipresent, all-seeing God never gets into the revolution of the wheel of
suffering and accidental salvation like your saviours, the Tirthaokaras.
Therefore the Supreme Being is called eternally free.
into the
A.
Souls suffer the consequences of their actions as a drinker gets
intoxication by nature. There is no hand of God in it.
T.
Robbers, cheats, thieves and other wicked men do not volun
tarily hang themselves or go or wish to go to jail in punishment for their
crimes without the enforcement of law by the king who forcibly
appre
hends them and punishes them according to their violence. In like man
ner, God enforces his equitable law and rewards and punishes souli as the
SATYARTH PRAKASH,
416
CHAPTER XII
case may be, according to their respective deeds.

suffer the consequences of their evil deeds.
So,
necessarily the common judge of all.
For, no soul wishes to

the Supreme Being is
A. There is not one God in the world but all the souls that have
attained to the state of salvation, are so many Gods.
T.
This assertion is entirely futile for, he who was at first in flesh,
and then was saved from the taint of flesh, must needs come again into
as your 24 saviours or
flesh; for, he is not by nature eternally saved
Tirthankers were at first subject to the suffering of humanity baddha, but
were afterwards liberated from it. They must again relapse to the same
When there are mary Gods, thty will quarrel among themselves
state.
;
from their numerousness.

you fool, there is no maker of the world but it is self-existent.
T. What a great mistake is it of the Jainis to believe in no agent ?
Well, is there any instance in the world of ai action happening without
It is like saying
its actor, and of a result or work without an action ?
that self-made flour is of its accord turned into bread in the field of wheat
to enter the stomach of the Jainia. Cotton yarn, cloth, coats, scarfs, under
like souls
A.
lower garments (dhoti), turbans, and other clothes ate never made of them
If such things never happen, how can this world o? gret t diver
selves.
of
formations
displaying special design come into being without its
sity
Lord
God
the
Almighty? If you maintain the self existence of the
maker,
phenomena of the material world, you should show examples of self-made
suits and other articles above mentioned brought into existence without
If you can not do it, wha*b sen
the instrumentality of a manufacturer.
sible man will believe your theory without proof ?
A. Has or has not God desires & passions ? If he has none, why has
he got into the trouble of creating the world ? If he is absolute or has no^
attachment to the world, he will not be able to rrake the world.
Renunciation or dotage can not be spoken of God. For, who m can
T.
he who is all-pervading, leava off, & whom can he accept ? There is noth
ing better than or inaccessible to God. So, he has no hankering after a thing.
Renunciation and fondness are predicates of the soul, but not of God.
A. If you believe God to be the maker of the world, and dispenser
of the consequences of souls actions, he will become wordly and so endure
Buffering.
T. Well, when an impartial and conscientious learned judge who

does a great many works, and dispenses the fruits of people s deeds, does
neither contract the taint of the influence of actions, nor become worldly
how can God of unbounded power be worldly and subject to suffering ?
Verily, you regard the Great God like yourselves and your saviours the
Tirthankers out of your ignorance. It is the outcome of your own ignor
If you want to be free from the faults of ignorance and other
ance.
vices, you should seek refusre in the truth of the Vedas and other true
Why do you tumble down in the darkness of ignorance and
scriptures.
waste your precious life ?
Now we proceed to show what kind cf opinions the Jains hold of the
world from the aphorisms of their scriptures. Ths meaning of the text
will be given briefly.
Then its review will be given to show what is true
and what is otherwise.
;
Prakaran Ratnakar, Part
II,
Shatak 60, Sutra
2.
SCIENCE OP JAINISM
CHRONOLOGY
417
NOTE This is a dialogue between Goutuma and M.th.ibira given in the book, called
the liatnasarabhag, on the subject of the Ramyaha Rrakasha: illumination.
Its concise appropriate moaning is that the world is unbeginning and
endless.
It was never created and it will never be destroyed.
In other
his has been
words, nobody has made the world.
given iully in the
and
O you fool, there is no creator
atheist.
the
theist
between
dialogue
of the world, which was never made, and wh ch will never be destroyed.
Reviewer. ;What is come into being from union, can never be
unbeginning and endless. Its production and destruction can not
take place without an action. All the objects that are sfen in the world,
are attended with production & destruction Then now is it that the world
is not liable to
production and destruction ? Hence your saviours had no
If they possessed it, how could they write such
right knowledge.
impos
SCIENCE OF JAINISM.
sible things?
As your teachers are, so are you their pupils. They who listen to
youi* talk, can never gain the knowledge of truth or reality (object). Well,
why do you not believe the production and destruction of the objects porceived as united? Plainly, the Jainis and their teachers had no knowl
edge of geography and astronomy, also those bran cues of knowledge are
cot now found among them, otherwise how could they believe* and assert
the following impossible things ?
See, in the creation Pritkwi K<iya the earth is the body of the soul.
They also believe Jala Kaya that water & other elements are the body of
the soul. This can not be uelieved by anybody.
See further on their false teachings. Here are a few specimens of the
false doctrines of the Jain saviours or Tirth inkers whom the Jainis
regard
as the possessors of right knowledge and great gods.
CHRONOLOGY.
The Jainis believe the book, called the Ratnasar
tug. It was print
ed at the Jain Prabhaker Press, Benares, an 1 published by Nan-ik Chand
Jaiui on April 28th, 1879 A. C. On its page 145, time is thus described:-!
>
RECKONING OF TIME.
called rukshcHn hila a unit of time. Innumerable
such units are called an avali; lo, 7, 70, 216 avuliis make 1 muhurta; 30
niuhuratis maki 1 divasa: day; 15 days MI ike 1 kak*ha : fortnight; 2 fort
in ike L month ; 12 months make 1 year; 70 lac crores, 56 thousand
particular time
is
nights
croraa of such years make 1 pu^va or cyîe; innumerable such cycles make
innum Arable me n* that a well 4 cos
1
pulyopima time. Asauhhyita:
(leagues)
cos deep b^ fil led with the pieces of tho
&
cos
4
broad
4
long,
following hair
1
is
times
twins
4090
finer than that of a man of
of twins body. The hair of
the present time. If 4090 hairs of twins hro united, th-y will mako one hair
of a man of the present time.
part of the hair of twins one finger s breath
times into 8 parts each time, which
s
long should be cut seven
The above mentioned well should bj filled with sucii
niak>
2,097,152 pieces.
Than one piece should be taken out at the interval of

pieces of hair.
100 years. When all the pieces are Ufcen out and the well is emptied, it
will still be a time countable. Then those pieces of hair should be divided
each into innumerable pieces, with which the well should be so fill, d
& compressed as not to yield when the army of a king of the whole world
should be taken out one by one at the interval of 100
passes on it. Then they
it will make innumerable
purcas (cycles} which,
years. When it is emptied,
will form one palyopama time. This palyopama time is reckoned as in the
CHAPTER XII
SATYARTH PAEKASH.
411
When tan crorea by a crore palyopama times elapse,

example of the well
makes one sagaropama time.
When 10 crores by a crore such
it
it
rn
ike-j
tiuu
one
elip-?%
sagarupami
litstrpmi tiuu, and vvhea one utsaror chroni
times
one
anJ
avasarpani
elapse, th^y ranke one k^lachakra
pani
When such endless wheels of time puss away, they make one
cal wheel.
Now what is the endless tine? It is beyond what
pudayalti para vrita.
To come to
is mentioned in the 9 examples of the authorized books.
the point, the soul has been wandering about in eternity of such endless
eons of pudagala puravrita time. The book goes on in this .strain of
REI LITAÎOX.
argument.
Hear,
my brothers, versed in mathematics, will you or will you not be
t, ke it
able to calculate the time of the Jain is ? Will you or will you
such
has
bên
ot
the
as true ?
Sao,
acquisition
mathematical knowledge,
Such are the teachers and pupils in their religion
of these Tirthankaras
Listen
that there is no imagining of the boundlessness of their ignorance.
ZOOLOGY.
farthermore to iheir talk of ignorance.
On the Katnakar Bhag page J33, we have the substance of what has
been taught by the 24- saviours, beginning fromBishabh Do\a (the lord of
the bull) up to Mahabir (Goutama) in the sacred authorized^criptures of the
TuC Ratnakar bhag, page 148, says that souls and diiferent rocks
Jainis.
stone,
&c.) are the various forms of the body of the earth
prithwika(clay,
The siza of tho body ot the animals living in them may be thought
yos.
r>ot.
breadth in other words, they are

22 000 years at the utmost,
On page 149 of the same book we read in one tree (lit one body of
vegetable kingdom) there are innumerable animalcules. They are called
common plants (sadharana vinaspati) Tubers, v oots, & other kinds & plants
of innumerable f orn;s (anantakaya) may be called the life Ijiva) of coirimuhurta Bat their
m )n plants. The duration of their life time is
abjve mentioned muhurta may be taken here. If a plant has one sense,
nam j ly, the St-nse of touch, and it has but one animal dwelling in it is
to be an
infinitesimal part of a finger

The length of their life
very minute.
is
:*
ant<ir
called the p -atyeka or an individual plant.

Its size is 1,000 yojana.
of tho believers or writers of the Puranas is 4 cos or leagues,
but that of the Jainis is 10.000 cos. Its body is 4,000 such cos. The
it
The yojana
its life is at utmost

10,000 years.
of the finimals of two senses, that
duration of
Now,
the body
is,
and the mouth
Their body
(senses of touch and friste), as the mollusk, louse, and others.
measures at utmost 48 cos round or in volume. Th*y live at utmost 12
The author has erred here, for he should have given a longer dura
years.
Also a louê of 48 miles (cos)
tion to such a big body.
the person of the Jainis, and they must have seen it.
1
not so fortunate enough as to see such a big louse
I
may be found on
Other people are
Also, see page 150, Ratnasar bhag, for their imaginary animals. The
scorpion, lizard, grecko, fly have bodies one yojana in size. The longest
durat On of their life is 6 months. O dear me
nobody else has seen a
It is the religion of the Jainis in which a scorpion
scorpion 4 cos long.
and fly 8 miles long in size r.re to be met with. Such big scorpions and flies
may be in their houses only and they alone must have seen them. No
What must be the condi
other person may have seen them in the world.
tion of the Jaini who is stung by such a scorpion
The body of fish and other aquatic animals is given at 1,000 yojana,
its body w 10,000,000 cos,
i.
counting a yojana to be of 1Q,000 cos. their
1
e<
GIOQRAPHT
INDIA
410
life lasts one crore of

purva years. None but the Jainis ruukt have seen
such aquatic animals.
The size ot thn body of the elephant and other quadrupeds is given
2 cos to 9 cos and the term of their lif.j ar, 84,000
years. The J,,inU
*iU3t have seen such
They alone believe their existence.
big anijials.
But no sensible and learned man can believe such thing*.
The RatnaSir bhag, page 151, has the size ot tne body of aquntics,
zoophytes cSc (garbhij i) entozoas given at 1,000 yojiuaor one cror cog. Tueir
life lasts one crore
It is the teachers of the Jainis who must
purva years
have seen so big and so long lived animals. Is it nut a great lie, which
has no possibility at all ?
GEOOKAIMIY.
Now, listen to the account of thcf earth. Ratnasar bhag, page 152.
This oblique world has innumerable islands and countless S^HS. To know
their number, it is said that they are commensurate in number with the
time of two sagiropainas and a half. Now, first of all wong the*e islands
& continents in the world is one, called Jambu du ipa (Ii.dia), situate in their
centra.
cs of co.
Its area is 100,000 yojanas or 4
Jr is surrounded on
all sides with a salt sea, whose area is 200,000 yujnnas or S.lac cos. Around
Jambu dwipa (India) is an island, called l)htki khana. Its extent is 4 lac
yojanas or 16 lac; cos. Behind it is the *e*, Called Kaloiadhi. Its size is 8
lac or32 lac cos. Then Pushkara varta continent is behind it. Its area is 16
cos The border of its interior is rugged. Tin half of it is peopled with men.
Beyond it there are innumerable islands & seas, where live insects & worms.
Ib. 135
There are 6 plains in India (Jambu dwipa] , viz, Himavant,
Hari
vaKum, Uttara Kara.
varsha, Ranyaka,
AiranyaTjat-t,
Reviewer Hear me, brothers, who know geography. Have the Jainis
or you made a mistake in the mathematical description of
\vor,d ?
If the Jains have made a mistake, you should explain it to them. But
if .you have erred,
you should receive instructions from them. If you
think a little, it will appear that the teachers and scholars of the Jainis
have studied nothing ot geography, astronomy, and mathematics
Had
they read them, how could they haver talked such nonsente and impossible
What wonder is there if such ignorant men believe the
things ?
world to be without its maker and God to be non-existent ? So the
Jainis do not give their books to the learned men of other religion to read
for, the books which they regard as genuine, authorised, and written by
their saviours the Tirthankers, are replete with such absurdities, and &o
It they allow them to
unfit to be placed in the hauls of learned men.
read their scriptures, their hollowness will be exposed to their shame. Ex
sense about him can ever be
cepting the Jainis, no man with a particle
lieve them to be true, so full of disgusting gossip they are. All this hum
bug has been got up by the Jainis t ) support their ogma of the eternity of
the world. But it is falsehood pure and simple. Verily, the c*use of tho
world is eternal, for it consists of atoms, the material substratum, without
its maker. But its atoms have no power at all of formation or destruction
by themselves. For, the atoms of the nutter are dis-inct and disparate by
tr.eir nature and are inert and
inanimate, they can not properly form
themselves intoany plan. Therefore there is certainly the intelligent maker
of their phenomenal forms, and he is all-wise.
See it is the work of un;
D<
tl>e
<>f
<
beginning and endless, conscious and intelligent Supreme Being to keep

all other stars and worlds in Oomformitj to his laws of nature,
which display his design and power ot union in special. The phenomenal
world can never be without a beginning. If the phenomenon of the world
the sun and
CHAPTER XII
SATYARTH PKAKASH,
420
But it
(an effect) be believed to be eternal, there will be no cause of it.
If this view be asserted, it will be
will be both cause and effect in itself.
hampered with the fallacy of mutual dependence for proof or the argument
in circle and of dependence on self, as, for instance, a man s climbing on
As no man can be his own father and son, the maker
his own shoulder.
of the
world must necessarily be admitted.
God
-If
is
the
maker
of the world,
who
is
the
maker
of
God
There can be no doer of a doer or cause ot a cause, for, the exist

ence of a doer and a cause must precede that of an effect. What is at
first the cause of union and disunion p,*n in no way have its doer or cause.
A.
Tho particular treatment
of this subject being included in the description

ot creation has been given in the 8th chapter, to which the reader is re
These Jainis have no right knowledge of concrete subjects, how
ferred.
can they comprehend the highly abstract subject as the knowledge of
creation is?
BELIEFS OF JAINIS.
beliefs of the Jainis are that the creation is unbeginning and endless; that the transformations of matter are also the same ; that there are
changes in every quality and every locality, and endless changes in every
object. This is given in the first part of the Prokarana Ratnakara. These
The
beliefs areâlso untenable ; for, whatever

its relations also limited and definite:
It
is
terminable and
finite,
has
all
also improper to call immense

innumerable. It is proper in relation to the soul , but not in the case of
God. It is a matter of ignorance only to believe that every substance has
its own particular power of causation and boundless power of ceaseless
transformations. When an atom has a limit, how can it have endless for
mations in shape of divisions ? It is childishness to say that every sub
stance has endless qualities, and every quality has the continuity of end
less changes.
For, if a measure has a limit, how can its contents have tio
limit?
Such lengthy
Now,
fornd in their scripturea

the belief pf the Juinis with regard to t.he ego
false discourses are
the following
and non-ego
is
MIND AND MATTER.
%flnT^5rt^;^T^*>5r^^^:
It is
is
a saying of Jindatt
Suri.
^pg^Tr^r.g^qfnifT^r^^â
It is
aô given
in the
first
11
part of
the Prakarana Ratnakara and Naya Chakrasara that the characteristic of

the ego is consciousness, and the non-ego is devoid of consciousness, that
The class of good works constitutes virtue, that
is, inert and inanimate,
of evil, vice.
Reviewer The definitions of matter and soul are all right but .nanimate bodies can never posspss virtue and vice for, it is the nature *of a
conscious being to do good or evil. See all the inanimate object s are
If is also right
free from the effect of good & evil or sin & merit.
but it is wrong to
to hold the view of the eternity of the soul
regard the finite soul of limited knowledge in the state of salvation
as omniscient
for, he who is finite & whose knowledge is limited, will
always have his power finite & limited. It is also an error in the
;
teachings
of
the Saviours of the Jainis, the Tirthankaras, to regard the
phenomenal world, earthly life of the soul & its deeds to be unbeginning;
for, the phenomena of fche world with their causation (karya karana) and
succession of the actions of the soul, its appearances can not be eternal ;
why do you believe emanciption from them ? For, what is
If you believe the end and
essential and eternal, can not be got rid of.
destruction of what is unbeginning and permanent, it will hold truly good
or the exti notion of all your unbeginning and eternal substances. When
otherwise
MlND AND MATTER
SoCI. s
DEPRAVITY.
421
you believe what U unbîn
ling ta be permanent, the actions and psychoTho destruc

phy&ic: l unions will be prinin facia permanent and eternal.
tion of the continuity of -unions and th- doctrine of the eternity of what
n?
is uubeginnin;*, will
poniMnenoe of tlie tondency of action and
prov
\Vhen you behove salvation to be emancipation
psycho-physical union.
r
The accidental
it will be accidental and impermanent.
cannot last for ever. The constant relat on between the actor
and the action will n procure freedom from actions. In the face of
thegs views the permanence of the salvation of the Tirthatiker^ and your
selves will become evanescent and transient.
If a. grain of rico be peelod off or parched over a fire, it will not
Q,
germinate. In like manner, the soul gone to slvation or heaven, never
returns to the world of mortality.
A. Relation between the soul and its action ia not like that between
a seed grain and the husk. But, on the contrary, it is like that between warf
and woof, i ., essential. The relation between the soul, its actions, and its
tendency to act exists from eternity. If the absence of its power to act be
alleged, all the souls will be like dead stone. They will have no power to
from
all
actions,
a-.dvution
>t
enjoy the happiness of salvation. As the soul passes into salvation by being
freed from the unbeginnmgf chain of actions, it will be released from your
permanent salvation and join the psycho-physical union, As you believe
salvation to be emancipation from the necessity of adopting means of
salvation, you should for the sake of consistency admit its liability to
thing made by adopting means can never bo
psycho-physical union.
constant and stuble. If you believe salvation to b^ attainable without the
adoption of means, the p3ycho-*physical union or birth of the soul will occur
without the influence ef actions. For instance, clothes are soiled with
then they are again covered with it.
dirt, which is removed by washing
In the same way, the soul is effected with the consequences of deeds fr ;m
their <Jejendence upon drsires, aversions and other passions as well as
from falsehood and other vices. It is purified by right knowledge, true
philosophy, and right conduct If soiling is believed to be due to the cause
of dirtiness itself, it will be incumbent to admit that the saved soul may be
worldly and wee versa, i.e. the entrance into and return from salvation of the
soul. For, the causes which remove dirtiness, opert3 to bring it about. (The
activity of the soul leads it to sin, but it also effects its freedom from it).
So it is proper to believe the soul s incarnation and salvation to be unbeginning in virtue of their succession, but not both unbeginning and endless.
SOUL
The
DEPRAVITY.
it is deprave and impure.

A. If it was never pure & holy, it can never be so. A piece of
white cloth
afterwards with dirt, can be cleansed of the dirt but
soilec^
its natural whiteness can not be
got rid of. Dirt again soils it. The same
Q.
soul was never pure, but
will
happen in salvation.
The so assumes the body
Q.
ty.
It
A.
is
in virtue of actions done before nativi

useles to hypotheticise the existence of God.
If the nfluence of actions alone be the cause of the embodiment
and God be no cause in it, the soul will never enter the body
where much pain is to be endured, but will ever seek to dwell in the bodies
of best conditions.
If you say that the influence of actions is a barrier to
it, still you too should believe in the existence of God, who gives rewards
& punishments according to the actions of the soul & allots to it a suitable
tenement of the body; as a king passes a sentence of imprisonment upon a
of the soul,
CHAPTER XII
SATTABTH PBASAIH.
422
who never voluntarily goes to jail, and of capital punishmât upon

who never willingly hangs himself from the gibbets.
Q. Trie consequences of actions make their appearance spontaneous
thief
a murderer
ly as intoxication from the u*eot: drugs.
There
is
no necessity of another
agent in giving tor producing) the consequences of actions.

A. If such be the case, as habitual drunkards get a little inebria
tion, and one unaccustomed to drink is very much intoxicated; the veteran
performers of virtuous and vicious deeds will pari passa bear les? conse
quences than occasional & petty performers. Small actions will be followed
with great consequences.
Q Consequences are regulated by the nature of agents. (A man
geta c inxequences of his deeds according to his nature).
A. If a man gets consequences according to his nature, suffering or
ridding th^m is out of question or cannot take place at all. A clean cloth
from certain cause*. It is removed by other means

the ri^ht view of the matter.
No change takes plaCr* in an action without its union with
Q.
another action, as curd is not made without the union of milk and rennet.
In the same manner, the union of the soul and action produces a change.
A. As the mixer of milk and rennet is a third entity, so is Grod
a third estate to accommodate the souls with the fruits of their actions;
for, inanimate objects do not follow their laws by themselves, and the
souls too do not take up the fruits of their actions of their own accord
from the limit -d:iess of oh ther knowledges. Hence it is proved that the
law of retribution can not exist without the establishment of the laws of
nature.
INTRINSIC ACJIVITY OF SOUL.
is
bedaubed With
dirt
of cleaning. This
Q.
A.
can n
>t
He who
When
b-
f rn.
The
is
is freed from action, is called God.

the s uls aro associated with action from eternity, they
d from
it.
has a beginning.
beginning, the coneoxmittance of actions is not
unbeglnning. The s ml will ba void of action in the beginning of union.
If one void of action is associited with action, the saved will also contract
it.
As relation between the doer and action is corttaut like warf and
woof in cloth, it does not come to an end. Therefore, what is written in
the 9th chapter Is proper to believe.
Q.
If
effect of action
it
has a
However great the soul s knowledge and power may become by its
So the soul cannot be equal to
exertion, they will be finioe and limited.
God. Veri y. w .at^var im or ove merit id possible and proper, it can effect
by means of yoga or introspection.
As fche saints (artiat) of the Jainis maintain that the volume of the
soul is equ il to the size of the b- dv, thy should exolain how the soul of
the elephant c*n ac -ommodate itself in the body of a pismire, & vice versa ?
I
the soul is a subtle entity, which
is also an instance of ignorance ; for,
an live even in an atom. But its powers are displayed in union with
miration, electricity, nervous system and other organisms of the body.
*
govern all the movements of the body. It takes its tone with the
i of
company, good one making it good and vice versa.
RELIGION o? JAINIS.
the following is the view of the religious duties of the Jainis :
-,
at
f*af
fa *ftfa
b 3
-
FODH VIRTUES
It
PitAIdK OK -fAINISM-
means
briefly:
with passions desiroye-
428
son), only the religion of Jina declared by saints

to
(vita raga] tkes off the, sufferings incident
ofehor evils of tlio
lunar W(rld. In like manner,
sh
birth, decay, dath and
good dutit-s and good teachers should also be regarded in the same light.
Executing he Jaiu saints of subdued passions from Rishabha Deva to
ihavira, all other deities, such a* Han, U.ir, Br.thma (the members of
the Hindu trinity) are regarded as bad deities. All those people who wor
Its purport
ship themror their own feiicity, are deceived and defrauded.
is that there is no good in
believing other bad deities, teachers and reli
gions than the good ones of the Jainis.
Reviewer. Now, the learned should reflect how theirsacred scriptures
are bestrewed with derogation of other faiths.
I
ii
Ib, 1.
The religion which saves people from torment is that which is taughtby Lord Jina, holy, untainted with the impurity of am. and the founda
tion of righteousness, justice, humility and mercy: the teacher of Fcriptures, adept in knowledge & its application, A.ri haut Deva (God, the
destroyer of the enemy), the God of gods, glorious, adorable with all vener
ation by God Indira (Devendra), than whom none is better.
The religion
of Hari, fl.ir, and other deities does not save people from the sins of tne
Sa .uta ion to the five Ariiiant Supreme Lords and their spiritual
worljji
The f -nr virtues are the best and most commendable^ viz.
relatives
!
mHi-i.-y,
conduct.
forgiveness, righteousness, knowledge, right seeing

They constitute the religion of the Jainis.
and right
It is no mercy or forgiveness which does not embrace all

is ignora-n -e in stead of
There
mankind.
knowledge, darkness for clearness
of vision, and starvation of fast for good behaviour among them.
What
PRAISE OP JAINISM.
kind of good is it ?
Reviewer.
rIT
^Fflrf
*FwF*f %ft
^^F
^ft^^
Ib. 2.
man, as thou canst neither practice asceticism, nor

read aphorismic commidments, nor think over sublime subjects, nor give
alms to the deserving, the beat: course and the means of salvation for thee
is to have faith in one God Arihant to whom our adoration is due, who is
It briefly
means:
the b j st teacher, and in the religion of Jainism,

Reviewer. Tho comp sion and forbearance are good qualities
indeed, yet associated with partiality, comoassion is turnnd into cruelty,
forgiveness into relentlessness. That its object is not to cause pain to any
sentient being, is not possible in all circumstances; for, to punish the ini
not punished,
quitous is included in mercy. If one wicked man be
thousands of people will get harm. Mercy and forgiveness to him will
become cruelty nnd licentiousness. It is right that the adoption of
means pnd measures for the alleviation ot suffering and the enjoyment
But only to drink filtered
of happiness of all people, is called mercy.
water, nnd to protect inpiojnificant creatures is not reckoned as merry.
This kind of mdrcy is rather a mere lip profession of the Jainis; for, they
do not put it into pr ,ctic?. Is it not mercy to show respect to people in
of their creed and colour by kindly p reseating them
l, irrespective
424
SATYARTH PRAKASH
with food and
drinlr,
and
faiths than those of one
>
CHAPTER XII
honor and serve the learned men of other
own
? To know if their idea of mercy is correct,

written on pagw 221 of the Viveksar.
PROHIBITIVE ACTS.
1.
Never admire the virtues of the people of other faiths. 2. Never
salute them.
3. T.ilk little with them.
4.
Don t converse frequently
with them. 5. D ai t give them article of food and drink. 6. Don t give
perfume, flowers, and other things for the worship of the idols of other
faiths, The Jainis are commanded not to commit these 6 kinds of acts.
*
one should consult what
is
Reviewer. Now, the learned men t should see how much unkindnesa
jealousy, and hatred these Jainis show to the people of different persua
sion
When their unkindness ia so great to the followers of other
For, only
religions, it is possible to consider the iainis as devoid of mercy.
The people of
to serve one s family members is not called religion proper.
their faiJU are like the inmates of their household.
They serve them, and
not those who profess a different faith. What sensible man then can call,
!
them kind and mercitul?
JAIN TKNDERNESS.
on page 108 of the Viveksar that the Jainis thinking Mr
Namuchi, the minister of a king ot Mathura, to be their enemy, dispatched
him, and purified themselves by ropentence aloyana. Is thia act not
When they entertain inimical
subversive o? kindness and forgiveness ?
thoughts of the persons of different denominations, carried to the extre
mity of depriving them of life, h ig proper and significant to call them
it is recorded
cruel instead of kind.
MEANS
OF SALVATION.
Arhat, Pravachan Farm agaman ear gives the definition of

It is right faith right understanding, right knowledge
&c.
right seeing,
and right conduct.
These are the four me^ng of salvation. Yoga Deva has written an ex
Right faith or right view is the faith in or love for
position of them.
the religion of Jina, without the ignorant fear of death and other obstacles
Now, the
in the
path of salvation opposed, us laid down in the scriptures sanctioned

to the constitution of the mind and other substances.
by Jina,
Right faith should be put in the principles taught by Jina,
i.e.,
not
n any other,
The comprehension of the account in

and other principles as they exist in nature,
wise men.
<Rrr*niTfbiij*i3
The
brief or in detail of the mind

called right knowledge by
is
abandonment of connection with other reprehensible faiths

5 Vows.
conduct.
right
ig af 5 kinds in respect of
harmlessness and other virtues.
total
y sentient being. 2. Sunrita: to speak politely.

faihitaeharya: to check amativeness. 5. Apari-
BLUNDERS
EXCLUSIVENESS
425
these Jain teachings, many are goo 1 as, for instance, it is good
But these good
killing, stealing and other censurable acts.
in their detraction and condemnation
principles have becorna ropro achablo
of other faiths which also contain them, as it is ordainei in the firat aphor
ism that the religions of Hari, Har, and other deities do not save people
from the sins of the world. Is it a little defamation of other faiths to talk
ill of them, the perusal of whose scriptures at once discovers their perfect
knowledge and righteousness? Is it a little fault to penegyrise their own
saviours, called the Tirthankaras, whose teachings have been shown before
to be absolutely impossible ? Ib is the .talk of bigotry. Well, can that Jaini
become good by merely saying that Jainism is true, although he can not
Can the persona
live a virtuous life, nor can he read, nor give alms ?
What can else be
of other faiths be thought to be vicious, tho virtuou-i ?
said of the men who talk such things b ian that they are mistaken and
It is plain enough that their teachers were selfish and
childish in mind ?
not perfectly learned; for, had they nof disparaged all other religions, no
body would have been caught in the trap of such falsehoods, nor would
their own object have been attained.
See, if other people say that it is
proved that the religion of the Jainis is misleading and the religion
of the Vedas is the saviour of all, that Hari, Har, and other deities are
good, and Riehabha and their other gods are bad; will they not take it ill?
BLUNDERS op JAINISM.
Also, see further k mistakes of their teachers and followers of their
faith :
Of
to give
all
up
*A
cursory glance of the Un marg Ulsutra shoifs that the disobedi"

commandment of Lord Jina or selfless savionrs, Tirthankers,
ence of
is the cause of sin and suffering. It is^very difficult to embrace the religion
Therefore persons should act in
of righteousness taught by Lord Jina.
such a way as not to violate the injunction of Jina.
Reviewer. It is the height of folly to sing one s own paean, and to
call one s own religion the most important, and to detract that of others
Can thieves
for that praise is right which is given by other learned men.
become praiseworthy when they sing their own glories ? Their assertions
are of the same kind.
EXCLUSIVENESS.
>he
The
Jainis
should avoid the company of those
pale of their religion, however great, righteous,

like the ruby of a poisonous serpent.
who
are not in the
and learned they may be,
Reviewer. Behold what a great mistake is it ? Had the Jaini

teachers and their followers been learned, they would love the company
When they with their saviours, the Tirthankera, are un
of the learned.
learned and illiterate, how can they honor the literate ? Does any one
Therpfore, who else will b
reject the gold lying in dirt or dust ?
so partial, bigoted, obstinate and destitute of knowledge than the
Jainis ?
!
SATYABTH PBAKASH
426
CHAPTER XII
_ The
Jainis should not even see the opponents of their religion.

Reviewer. The learned will perceive how amazing this barbarism is.
The truth is that he whose religion is true, has no fear of anybody.
Their saviours knew in thbir heart that their religion was but hollow, and
So they thoaght
that if they preached it to others, it would be refuted.
and insnare the ignorant.
it better to revile others
SlNFULNESS OF OTHER FAlTflS.
ira
irfs ^PIIH
JTT
^roftqfcftt tr^wi
lb. 27.
Therefore it
religions opposed to Jaiuism mike men sinners.
is best to believe in Jainism and not in other faiths.
Reviewer. It is hence evident that Jainism plunges people into the
sea of general enmity, hatred, detraction, jealousy and other vices.
No
person of other faiths will be so great a reviler and unrighteous fellow as
Is it not the habit of clowns to revile all on the one hand & to
Jainis are.
on the other ? Men of discernment recognise merit in
themselves
eulogise
men whatever faith they may belong to, calling good men good and bad
men badr
The
ib. 35.
What comparison can there be between the teachings of. Jina the
omniscient, the eminent Jain teachers anoXTainism on the one hand and bad
teachers and preachers of other faiths ooposed to them on the other,
and religion of the Jainis are good and those of
*.e., the deities, teachers
SEIFISHNKSS.
others are bad.
Reviewer, It is like the talk of the woman selling p4lums t who
describes her sour plums as sweet, c and sweet ones of others as sour and
The talk of the Jainis is also of the same kind. Ttie&e persons
useless.
consider doing good to the professors of other faiths than their own to
be a great forbidden act or sin.
\\
ib. 37.
As mentioned before, even the ruby of a serpent should be rejected.

In the same way, the company of the best and most pious persons of
other faiths should be shunned. Not only so far, but still farther are
they gone in vilifying the followers of other faiths. All the teachers of
other religions than Jainism are bad, i.e., worse than serpents. Perj-ons
should never visit, serve, or keep company of them; for, contact with an
adder occasions death once only, but the company of evil teachers of
other faiths sends them to the frequency of birth and death in the World.
"Hence,
good fellow, do not even stand near the teachers of other faiths,
for, if thon dost even a little service to other religious men, thou shalb
suffer
torment."
Reviewer. See, there will be none of other faiths so hard-hearted,

bewildered, hateful, slanderous, and misled, as the Jainis are. They have
thought in their mind that if they do not reproach others and extol
But
themselves, they will receive no homnge and honour from the people.
it is their "mafortune; for, they will never acquire right knowledge and
find a true religion, until they associate with and serve the best and most
No GOOD
JAJNISM
427
TO OTHERB
learned people. Therefore, the Jainis should give up doctrinal myths,

antagonistic to the teachings of knowledge, and accept the true doctrines
taught by the Vedas to their own great felicity.
No GOOD TO OTHERS
fa
fa
nrfaift
efa
3t<*i
fan fa^fa
5T*gfar
WISPS
Ib. 40-
s>
What
use of conversing and having concern with the man who

has lost his hope of happiness, who* js very smart in doing rude and wicked
For, he harms him who benefits,
deeds, and who is vicious and sinful?
him; as, for instance, if a man goes to a* blind lion to restore its sight, it
In like manner, to do good to the followers of other
will devour him.
faiths, is to do harm to one s self-, in other own words, it is better to be aloof
is
the
from them.
Reviewer.
If
the
people of other faiths think
the
-as
Jainii do,
what hardships will they be subjected to? If nobody does them service of
any kind, many of their works will be ruined and they will get a lotof trou
ble.
Why do the Jainis not think for others as they do for them.selves ?
SUPERIORITY OP JAINISM.
ST^T ^siircû *i333

Ib. 42r* ?TT ***W*TT
trot
II
la a great wonder that the righteousness of the Jain saints of

as well known in the country, a* the power,
right understanding should
honour & importance of the friars of other faiths, carrying a stick of three
knots as their emblem, monks, Brahmin priests and other wicked people*
such as the fallen crites, deceivers, desperadoes roughs and other religious
2>e
vagrants).
Reviewer.- -Well, will there he anybody greater in enmity, jealonsy

and malevolence than the Jainis ? No doubt there are jealousy and enmity
in other faiths, but not so much as in the Jainis.
Hatred is the root of
sin.
Hence, why should their lives be not sinful ?
T-Ib- 76-
means that fools do not fear the punishment of the cat

the nose and other organs from living in the company of thieves.
It chiefly
ting of
Similarly the people of robber religious different from Jainism do not fear
own damnation.
Reviewer. A man generally thinks others to be of the same character
as himself. Can it be true that all other faiths
are robbers and Jainism
A man does not relinquish jealousy, enmity and
alone is honest?
other victs in his behaviour towards others so long as dense ignorance
No other religion
occupies him and evil company perverts his reason.
hates others so much as Jainism.
JAINIS ALONE VIRTUOUS.
their
HTTTT
As mentioned
virtuous,
and
all
T>
m*\ mTS^H
in the previous
II- 76-
aphorism, the Jain people alone are

the others outside Jainism are sinfal.
Therefore who
ever establishes the faith of sinners,
is
sinful.
SATYARH PRAKASH
CHAPTER
Reviewer. As the 9bh day sacred to Goddeesss Durga, Chamuda,

Kalika, Jwala and other days cf fasting are regarded as evil, are not
and others, equally bad, as they cause
your fast days, such as pajusan
much pain to devotees ?
The refutation of the pious frauds of the followers of the Wammarg
sect or Indian Bacchanalianism as given here is all right; but if the wor
Shasun (personification of government) and Goddess Marut
ship of Goddess
of mortality) had been refuted; it would have been well,
(personification
If they aay that their goddesses are not murderous, they are wrong for,
Goddess Shasan once couched the eyesôf a man and also of a goat. Then
can she be not reckoned as a sister companion of Goddesses Durga
and Kalika ? It is sheer bigotry .to think their own fasts, such as yachcha
khana and others, to be the most meritorious, and the 9th and other
fast days to be sinful; for, it is not the custom of good people to praise
their cwn fasts and to cry down those of others.
Verily, the vows of
are best for all.
the
vows of fasting of
virtues
But
other
and
veracity
the Jainis and ot*hers are not right.
;
\\
Its purport is that whores, bards, buffoons, Brahmins, votaries of

ghosts (yaksha), God Ganesh (Janus), and similar gods, and their believers
all drown the people in the sea of sorrow; for, they believe their deities
as possessed of all blessings, & keep themselves aloof from s9lflesspersons.
Reviewer. It is the voice of partiality alone to call the deities of

other sectarians false and one s own true. The Jainis repudiate the
adoration ot the Goddess and other divinities of the Wain marg sect ;vs
being cruel; but they do not regard Goddess Shasan in the same light,
tho she, as mentioned on page 46 of the book, called the Shrad&ha Din
Kritya, slapped a man for taking foocl at night, put out his eyes, and
taking out the eyes of a goat, placed them in his sockets.
The book, called the Ratnasar. Pare 1, p. 67, which may be seen for
verification, mentions that Goddess Marut assuming the form of a stone
tatue, helped travellers, Why is she not regarded as others ?
sunft
they born in the world wh3 follow false religions opposed

why have they multiplied ? In other words, it
would have been well, had they died no sooner than born,
Reviewer. Look at their mercy religion taught by their selfless
saints!
They do not even wish that others should be born! Certainly
their mercy religion is merely a lip profession. If there is any practical
mercy, it is for minute forms of life and other animals, but not for the
of Jainism,
people outside the pale
Why
to
Jainism
are
If born,
sr
ijnuwiminT
wt T^
?!
^m
tt
Briefly it means that it is no wonder if a man born in a Jain family

goes to heaven. But it is a great wonder if a man born in other than
Jain family, .belonging to falae religious, obtains Balvatiqn, It practically
WOBSHFP OF JINA.
SELF-PBAISE
429
means that the believers of Jainism alone go to heaven, but not others
Those who do not embrace Jainism, uro damned to go to hell.
Reviewer. Is thero no wicked person fit for hell born in the sect of
Jainism? Do they all go to heaven, and nobody else? Is it not the
talk of a maniac
Who
can believe such absurdities except idiots
WORSHIP OP JINA.
Briefly, the worship of the idols of Jina is truth, and the idolatry of
He is a philosopher who
other faithe than Jainism is untruth or sin.
of
but not be who does
of
the
the
commandments
Jina,
religion
obeys
not obey them.
Reviewer. Bravo! Splendid! Are not your idols made of stone and
other substances of dead matter like those of the believers in Vishnu ?
Your idolatry is as false as that of the worshippers of Vishnu. Since you
consider yourselves to be philosophers, and others to be vulgars, it
appears that thore are*no philosophers in your sect.
CHIEF DOCTRIHES.
Br -efly, as the commandments of Jina consisting of mercy, forgiveness,

and other virtues, constitute -religion; all commandments of other faiths
constitute irreligion.
Reviewer. How great is this injustice ? Are there no people veraIf there be any
ious and righteous except the Jainis?
rson, shall he
not be respected? The followers of Jainism would have been justified to
say so,"if their mouth and tongue had not been made of skin, as is the case
with others. They have praised their religion, scriptures, precepts, saints
and others BO much that they have beaten record in buffoonery.
p<
3?f fa^TTST
Its chief purport is that the power of Hari, Har, and other
gods is
the cause of damnation. Its sight makes the hair of tlie Jainis stand on
its end.
Why will not a person suffer the pain of birth and death by
breaking the commandment of Lord Jina, seeing that he bears trouble
till death by infringing the order of a temporal king ?
Reviewer. See the internal working of the mind of the Jainis
Outside is proved to be the cloack of
teachers and the saints.
deception
and dissimulation. Now, their interior is exposed to riew. They can
not bear the sight of the power and prosperiy of Hari, Har, and the like
(
gods and of their worshippers.
They feel horripilation, for they wonder

the others prosper. Probably they wish that it would be better if
they should get all their wealth and they should turn poor. The reason
why they give the example of a king, is that they are great flatters of
how
governments, liars and cewards, Is it proper to accept falsehood of a

king ? If there be enviers and haters, they will not be greater than the
Jainis.
SELF-PRAISE.
CHAPTIB XII
SATYABTH PfiirASH
430
Briefly. They are fools, who are the opponents of Jainism.

They are
who are the preachers of the
equal to the Tirthankaras (Saviours),
religion declared by Lord Jina, friars, lay men, or authors of books.
is equal to them.
If the Jainis had no childish sense, how could
Bravo
Reviewer.
absurdities ? This self-glorification looks like
such
believed
have
they
the custom of the harlot who never praises another but herself.
None
Ib. 102.
not proper for the Jainis to forsake the Lord God Jina, the
It
doctrines taught by him and the preachers of Jainism.
What is this stiff-neckedness of the Jainis if not the fruit
Reviewer.
of their partiality and ignorance?
Excepting a few beliefs of the Jainis,
He who has a bit of sense about
all else is worthless and fit for rejection.
authorised
the
and preachers of -the
abandon
will
gods,
scriptures,
him,
Jainis on seeing, hearing and reflecting on them.
is
fa*
*
II
Ib. 108.
It briefly means that those who follow the teachings

honourable, and those who act contrariwise, are unworthy of
of
Jina,
respect.
Jaini preceptors should be revered, but not other sectarians.

Reviewer. If the Jainis had not converted their ignorant
are
The
people to
and tied them to it like so many beasts, they would have

their snare and turned their term of life to account
from
escaped
by
taking proper steps to secure the joy of beatitude. How much will you
be offended, if anybody calls you walkers on an evil path, bad teachers,
and bal preachers ? As you are offensive to others, your religion* is full
PROHIBITION* OF TBADE.
of vanity.
their faith
tufri
to trade & other

business, even though
the brink of death by suffering; for, these works lead
people
The Jainis should never take

driven to
to hell.
Reviewer. Now, let anybody ask the Jainis why they are engaged
commerce and mercantile business. Why do they not give up these
If you leave them off, the maintenance and care of
professions ?
your
an
be
will
impossibility.. If all people throw off their work at your
body
It is
instance, what will you eat to keep the body and soul together?
altogether useless to preach such mischievous doctrines. Poor fellows, what
Ise can they do ? Being without knowledge and good company, they have
uttered what came up in their mind
3FHir tflWT
HTOT
HSlf ^
in
WTO *WU
*WH
M
Ib. 121.
Those who believe in scriptures that are against the gospel of the
of the vile.
Never open your mouth against it,
some
worldly
object may be attained thereby. Always
notwithstanding
reject another religion, though Borne purpose may otherwise be served.
Jainis, are the yilest
PREJUDICE
SALVATION BY FAITH
431
Reviews. All the people that either have been or will be among the
Jainis from their first progenitor up to the present have d ne nothing but
called Monies t) other faiths. And wherever they see that their
purpose is
served, they play the blindest followers of other faiths. It is a great
ashamed of telling such tremendous lies
pity that they are not a little
I
PREJUDICE
It
to the effect that if a
means
in the life of the
well as in
Man
b.
says that there
is
122.
righteousness
of Jainism, and it is also found in other faiths as

he goes to hell for billions of years, after which he is
monks
Jainisrn,
born in a low family.

Reviewer. Bravo!
ye, enemies of knowledge, you may have thought

false
assertions will nowhere meet with refutation,
that
mind
your
your
so you have written this monstrous remark which is impossible.
How
long shall we remonstrate with you? You have yirt up your loins to slan
der others falsely, and to bear enmity and hostility towards other faiths,
in
imagining to achieve your own end to be like eating sweet pudding.

SALVATION BY FAITH.
fqfin
3T<J**mf*W5
Ib 127.
l|
man cannot
practice ânything of Jainism and if he have so

believe that Jairjsm is the only true religion and no
other faith, he will escape torments.
Will there be any other better way to catch the ignorant in
.Reviewer.
the snare of their religion? What religion can be so ridiculously foolish 33
to hold out the hope of heaven without the performance of sacred duties ?
if a
much
faith
a->
person
to
who
says to
fnftfa^nf ^fsmn-ntf
u If 1 am a
man,
himself,
Ib 128.
I shall listen to the
expounding of the jmafjamn: scriptures of the Jainis and never the

utsutra: b ioks of other religions," will safely cross the sea of suffer
ing by virtue of that desire only.
Reviewer. This assertion is also made to entrap simple-minded folks
in the meshes of their religious net for, the above resolution of a man can
neither save him from sinking into the sea of suffering on this sublunar
earth, nor let him off scot-free from the evil consequences of the accumu
Had they not written such falsehoods
lated sins of his previous existence.
or statements contrary to the evidence of knowledge, the people reading
and hearing the doctrines of the Vedas and other books of truth, and
coming to distinguish between rijjht and wrong, would have ceased to
But they have so firmly tied the ignorant in their
believe in their books.
alone who has had the company of good
a
sensible
man
if
that
net,
people,
may disentangle himself, it is possible but the release of dullards
;
therefrom
is
exceedingly
difficult.
fonfaui
IMIWTTT ft^ftria^
u
Ib, 138-
SATYABTH PEAK ASH
432
Ci April XII
BOOK BELIEF.
the aphorisms given in the book, called the
Nirukti Vtitti & Bhashya Churni, obtain happiness, being endned with good
character by performing auspicious and severe works ordained therein ;
but this benefit does not result from a btlief in the books of other faiths.
Reviewer. la the endurance of extreme starvation and other penances
If the deprivation of food and
called good character or religious merit?
drink constitutes religious merit, many men stricken with famine & starv
food and drink, being sanctified, should obtain happiness.
ing for want of
neither
But
they nor you are madw noly but, on the contrary, you are
afflicted with disease instead of getting ease from the rise of biliousness
and other ailments. Religion consists of the practice of justice, vow of
and similar virtues; ineligion, of speaking falsehood,
chastity, veracity,
other iniquities; and good character, of behaviour of
and
doing wrong,
Enduring the deprivation of food and
love & benevolence towards all.
not
constitute religion.
Beliet in these
ês
d
severities
other*
drink and
little truth and a great
a
deal
of
untruth , and
aphorisms gives people
sinks them into the sea of sorrow and suffering to boot.
^Those who
believe in
BLISS IN JAINISM.
Those alone who are virtuous and fortunate, are

It briefly means.
attracted to the religion of Jina, and those" who do not embrace Jainism,
are unfortunate.
Is there no
la [not this assertion erroneous and false ?
Reviewer
in other faiths and bad and unfortunate fn
fortunate
and
body good
Jaiaism? As regards the assertion, that the virtuous, i.e., the followers
of Jainism, should not quarrel among, themselves, but behave themselves
with love towards one another, it is evident that the Jainis do not perhaps
with others. This assertion is also groundless;
regard it wrong to quarrel
the
treat
good with love, and reform the wicked with
for, the good
admonition. Also, see that the Jainia look upon all others with the spirit of
enmity & calumniate them; for, they write that the Brahmins, friars with
their three-knotted staff, monks ot resigned life, divines, hermits and
other holy men are the enemies of Jainism. Where is now the religion
of mercy and forgiveness of the Jainis; for, it is the destruction of mercy
and forgiveness to hate others? There is no other sin of killing like hate.
There will be few persons like the Jainis who are incarnate hatred, so to
much will the Jainis be displeased, if the 24saviours, the
speak. How
Tirthankaras, from Rishabh Dev down to Mahabir, be regarded as
:
the Jainis as afflicted with delirium

worldly, misanthropic, hypocritical;
as
hell
and
Therefore the Jainis suffer
their
and
poison?
religion
febrile;
into the hell of calumniating and hating
the
falling
by
great pain
It will be much better for them to leave off these
religion of others.
WORSHIP OF JINA S IMAGE.
.vices.
The
is,
religion
endowment
Shravakas is one and the same, that

and
protection of his shrines and
image
of all the Jainis or
the worship of
Jina
constitute religion.
IDOLATKY IN JAINISM.
DETAIL.
Reviewer. Now, see all the contention or controversy relating to

has risen from Jaioism, which is the root of hypocrisy and
eiterualism. See page 1 of the book, called the Shraddha Diua Kritya,
idolatry
for the proofs of idolatry.

1.
5.
5Tsf-*i!<n
faa târft
ii
fastrt
f.
IDOLATKY IN JAINISM.
it
2.
twwnf
The Shravakas
flig* n 3
^g*K<ri
3ê*
firft
33T* *H
II
4. iffrift
||
hearers ), as the Jaiiiis call themselves, should

mutter Iiatakara in the first entrance, 2. After the muttering, a Jaini
should remember that he is a Shravaka or disciple of Jainisra. 3. To
remember how many vows and fasts he has to observe. 4. In the 4th gate to
remember that salvation is the foremost in the 4 states Varga. Its cause
is
knowledge and other merits, which furin the* Yoga whose strict practice
with purity of heart requires 6 essentials, which are termed Yoga by
5. Salutation to the image worship
usagef, to be described afterwards.
by offering money. 6. To say prayers Frataya khana according to the
Navakarasi and other books.
DKTAIL OF RITUAL.
This book further describes the ritual in detail, such as to worship the
image of Jina or Tirathankaras at the time of evening dinner, and to
worship the gate, which is very tedious. Rules to build temples. Salva
tion is got by repairing and Constructing old temples.
How to sit in
With the verse Namo
temples. "To worship with love and devotion.
Jina !) and other verses to bathe and
Jinen&tcbhyah (Salutation to
serve the image.
With water, sandal vood, flowers, incensr, Jiglit, &c. to
offer perfume.
The Katnasar bhag, 12th page, describes the reward of
idolatry to ba that neither the king nor the people can thwart a priest.
1.
i<ord
These claims of Jain ism are mere creatures of imagina

kings and others check the priests in their conduct. It is said
on page 3 of the same book that idolatry removes diseases, ailments and
great evils.
A certain person offered a flower with 5 stalls, and got the
His name was Kumarpal. Such and
kingdom of 18 countries in reward
to
devised
and
is
false
tempt the ignorant to their faith.
similar talk
Idolatry does
Jainis
yet they are sick.
worship,
perform
For, many
not give a man the kingdom of an acre of land, li an offering of
flowers with 5 shells secures a kingdom, why do they not obtain the king
dom of the world by offering flowers with many times 5 shells; and why
do they bear punishment from a government ? If idolatry ferries the
and
Jainis across the sea of the world, why are knowledgo, right vision,
virtuous character postulated ?
13 says that Goutanut had nectar in hi*
on
The Ratnasar
Reviewer.
tion
for,
page
bhaga
a desired object
thumb, and that remembering him gives
to a devotee.
Reviewer. If such is the case, all the Jninis should be immortal

Bat it is not so. Hence, it is a mere boast to iniblead the ignorant. There
with which they worship images is thus
is
nothing else in it. The verse
given on page 52 of the Katnasar bhag
:
SATYARTH PRAKAH
434
CHAPTER ZII
May we
worship Lords Jinas or Tirthankaras with offerings of water,

sweetmeat, clothes, and the best service!
Thus we see that idolatry has been introduced by the Jainis.
JAINISM THE AUTHOR OP IDOLATRY.
We have on pag 21 of the Viveksar that there is no temptation in a
shrine of Jinn, which helps His votaries in crossing the sea of the world.
sanda
rice, fiuwer, incense, light,
The Viveksar, page 51 to 52, says Idolatry gives salvation and n visit
to Jiua s shrine gives good qualities. Those who worship the Tirthankaras
with offering of water, sandal and other things, escape hell & go to heaven.
Ibid, page 55.
The worship* of the imugcs of llishabli Deva and
other saviours in thu temple of Jina confers on tho worshipper the blessings
of religion, wealth, pleasure and silvatiou.
[of the world.
The worship of the images of Jina removes all troubles
Ibid, page 61.
Reviewer. Now, see their assertions marked with ignorance and
If in this manner sins and evil works be cast off tempta
impossibility.
tions do n f sejze a man
he cross the sea of the wor.ily troubles, get
good qu li ties, escape hell and go to heaven, be blessed with virtue, wealth,
pleasure, and salvation, and get rid of all suffering ; why do all the Jainis
not become happy and obtain the possession of all wealth ?
The* Viveksar, page 3, says: Those who havo set up the image of
Jina, have made sure of their and their family s livelihood.
Ibid, page 225. -Ît is very bad fco worship the images of Shiva,
Vishnu, and others t. e., it pares the way to hell.
Reviewer. If the images of Shiva and others are the means
e same ?
If it be said
of damnation, are not the Jainis image s to be
that the Jainis idols have the appearance of resignation, calmness and
symbols of auspiciousness, so they are #Oi>d, but the images of Shiva .and
it is askd how their
other deitios are not so; hence they are bad
images
cau represent renunciation, since they are enshrined in costly tertfples worth
offerings of saffron and other costly
many lacs, and worshipped with
:
>
t>
t>he
materials? Bat the images of Shiva and others lie without the shade
of a roof.
can they not be considered a^ representing renunciation ?
If calmness be pleaded, all inanimate objects are motionless and so calm
and quiet. The truth is that the idolatry of all religions is useless,
Our images do not put on clothes, ornament?, and other trinklets.
Q.
So they are preferable.
A. It is a beastly habit to expose and place nude images in the public.
Q. The sight of a woman s picture or statue excites lust, so the sight
llo,<y
of saints
A.
and clairvoyants images inspires us with virtues.

If you believe the sight of stone images brings on an auspicious
change over a person, its properties of inertness will also be infused into
him. When you turn lithic in understanding, you will be completely
ruined. Your loss of the company of good and learned men will increase
your dullness. The evils mentioned in the llth chapter befall all the
The Jainis have made a great fuss for nothing
idolaters in the world
about idolatry. Their scriptural verses also contain many absurdities.
Here is one of the verses, Ratnasar bhag, page 1,
1.
*wt
*?ft^*m<ir
2.
CUBED or JAINISM.
ctRtfasrq 3.
*&
4- quufcriir
5.
NIVAKAR,
There
CREED OF JAINISM,
435
a great merit recorded of thia verse. It is the article of

Its merit of efficacy is so much that it beats the
stories of the Tantra Puran<is and buffoons into shade.
is
faith of all the Jainis.
The Shraddha Din Kritya, page

9 ^*n*?f
3<j%
3,
thus expounds
it
10
the
This Navakara verse is sacred and of the hiyhest authority. In
matter of meditation it is of suprem^ importance. It is the greatesl
ot the won Id,
all essences. For the lay people distressed with thw afflictions
Navakara
or
verse
salutation
This
it serves as a ship in crossing a sea.
Mantra is like a ship. Those who give it up, sink into the sea of
esc, pe the Buffering
worldly troubles. But those who take hold of it,
to
verse
this
than
keep persons aluot
of the world
There is nothing else
from torments, to annihilate their sins and to give thr m salvation. Thin is
the verse which carries them safe in their journey on the turbulent tea ot
of the body coming
painful life, afflicted as they are with the pain
can
soul
The
safely thro the world
antecedent
lives.
notp>ss
through m*vny
the
in
This mean in jr is given
aphorism. None
until it pets this verse.
but this salutation verse helps people in the eight great tribulations, as fire,
&c. The utility of this formula of creed is us great as the obtaining of the
most.vnluable diamond in the search of precious stones, as the possession
and as
of the most reliable weapon in the event of an attack of the enemy,
all
of
It ia the secret
worship,
the meeting of the most learned saint.
,
called the dwadashavgi, consisting of 12 ceremonies.
MEANING
1.
Salutation to
all
OF THE VERSE (vide p. 434).
Saviours the Tirthankers
saints of Jninism 3. Salut ition to all preceptors of

to all instructors of Jainism! 5. Salutation to all
this world.
!
2.
Salutation to all
4. Salutation
Jainism
friars
of
Jainism in
Tho the word Jainism is not down in the verse, yet mnny books of
Jain religion never enjoin salutation to
nyone of u different faith.
Therefore the above meaning is the right one
The Tatwa Viveka, page 169, has: He who worships wood or stoue
with faith in it as in God, obtains his best reward.
Reviewer.
If it be so, why do all of them not become happy at sight
The Ratnasar bhae, page 10, s^ys The sight of the image of P-irs
Nath destroys sins. The Kalpa Hashya, puge 51, records the repairing of
r*
125,000 pagodas.
Such is their voluminous writing on idolatry.

that the fundamental cause of idolatry i* Jainism.
Hence
Now, look at the pious frauds of the priests of Jainism.

The Viveksar, page 228, says -A mmik of Jaii-ism
went
prostitute, named Kosha, renounced the world and
:
it is
evident
lay witV
to
a
heaven.
436
SATYARTH
CMAPTBB XII
PBAKASH.
Arrmk
failing in morality, passed several years

Datt Seth and then went to heaven (the region
of God).
Syalia carried away St. Dhan dhan, a son of Shri Krishna, and
afterwards became a deity. Ibid, puge 15G. The Jainis should revere the
monks of Jainism only when in their dress whether moral or inmoral,
they are all worshipfu). Ibid, page 168. A monk of Jainism with no
character is better than that of other faiths. Ibid, page 171. The Jainis
or Shrakvas should serve the friars of Jainism, altho they find them
immoral and fallen. Ibid, page 216. A thief stole 5 handfuls of corn,
adopted Jain virtues charitra, underwent penance and repentence and,
Ibid, page 10.
St.
in adultery in the family of
obtaining knowledge only, became a saint.

Reviewer. Now, see the hypocritical deeds of their monks and
In their religion a friar of wicked deeds went to heaven.
laity.
page 106. It is written there that Shri Krishna went to the

Dhan wantry (the father of Indian medicine)
Ibid, page 145.
went to hell. Ibid, page 48. Watimi that ogi or mystic, itinerant priests;
Kazi, Mullah (Mahornedan priasts) go to hell in spite of their penances,
Tfce Ratnasar bhag,
however great, out of their ignorance (of Jainism
9
Devas
1.
records
that
Vasu
i.e.,
Triprishta, 2. Dwiprishta, 3.
page 171.,
Swayambhu, 4. Purushottama, 5. Siuha Porusha, 6. Purusha Pundarika,
7, Datta, 8. Luksnatnana, 9. Shri Krishna, went to hell in the time of the
ILth, 12th, 14th, 15th, 18th, 20th, & 22nd Tirthankaras. Also Prati Vatu
Devas, i.e., 1. Ashwagriva, 2. Paraka, 3. Modaka, 4. Madhu, 5. Iîshumbha,
6. Bali, 7. Prahalada, 8. Ravana, 9. Jarwin dhu went to hell.
*Ibid*
third hell.
Did the writer see what he wrote
If
not,
it is
his spite that reviles great
men.
ED.
The Kalpabhashya says that all the 24 Tirthankers, from Reshabh

Deva to Mahabir, went to heaven.
Reviewer. Let a wise men think that the monks, laity, and saints
or Tirathankers, many of whom ware whore-mongers, adulerers, thieves, &
other kinds of sinners of Jainism, went to heaven and obtained salvation;
and Sri Krishna and other great religious men, saints and savants all went to
hell
How monstrous and wicked is this statement ? If it be seriously
thought, it will be found that it is bad for a good man to keep the company
of the Jainis or to see them.
For, their company will infuse such falsehoods
into tlieir herfrts.
Nothing will be gained bat evil habits from their
who
stubborn and begoted. But there is no harm to
are
very
company,
keep the company of those who are virtuous among them,
!
55, writes that pilgrimage to the Ganges & other

anl Kashi and other holy places give no spiritual good, but their
sacred places such as Giruar, Palita-na, Abu and others give salvation to
visitors and pilgrims.
The Viveksar, page
rivers
Reviewer. One should think that the sacred places of the Jainis are
material things as much as the holy places of the followers of Vishnu,
as they are all rivers, tanks, pUins and others of the like sort.
It is an
act of folly to praise one and to dispraisj the other.
SALVATION OF JAINISM.
There
Mahabir Tirthanker says to Goufcam
is a place in the
upper region, called the Siddha Shila (rock of the perfect).
Being above Swargpuri (the town of heaven,) it is 45,00,000 yojanas or
The Ratnasar, page
23.
leagues long and as much hollow. It is 8 yojanas or leagues thick. It is

whiter thau a garland of white perals or the cow s milk. It is resplendanfr
JAIN ApsnRmTiEs
SALVATION of JATNTS,
437
like gold, & clearer than a diamond. That rock of siddhas or savants is on
the top of the 14th region. Above it is the place, called Shivapur (the town
of Shiva).
It is also inhabited by the saved people who live suspended
is no evil of birth or death there, and
never again pass through birth & death, and they
or without touching the floor. There
they
live in happiness,
ard not
&
bound by the obligation
Reviewer.
It is
of duties.
Such
ia
the salvation of the Jaini
worth thinking that the Siddha Shila and Shivapur,
the salvation places of the Jain is, are like those of other faiths; as, for
instance, the Ponranis or bona fide Hindu inytho ogists, point to their Vaikunth, Kailash, Goloke, Shripur and <*thers as the places of salvation.
Mahoraedanism mentions their paradise as situated in the 7th heaven,
and the Christians Incite their place of salvation in the 4th region.
For, what the Jainis believe to be up above, is considered down belcw
our antipodes. Above and below are not determinate and fixed localities,
but only relative positions. What the Jainis of India (AryaSata) regard
as above, is thought to be below by the Americans, and what is believed to
be below, is above in the opinions of the Americana. Tho that rock of
aal vation be twice ,45 or 90 lacs of cos or leagues, yet the saved people are in
a veritable confinement; for, their going out of it or Shivapur destroys their
salvation.
They must have fondness to live in it and aversion. to leave
How can that state be called salvation in which there are restriction,
it.
and aversion ? Salvation should be believed as described in the

chapter. The salvation of the Jainis is a kind of imprisonment.
They are misled in the matter of salvation. The truth is that a correct
knowledge of the nature of salvation can not be acquired without the
proper understanding oC the meaning of the Vedas.
JAIN ABSURDITIES.
Now listen further to some of their absurdities and impossibilities:
Vive^sar,page 78. Mahabir was bathed at the time of his birth with
love,
9th
water of 16,000,000 pitchers.

Ibid, page 136.
King Dasharna went to see Mahabir and evinced a
which 16,77,72,16,000 Indras, and 13,370,572,
little pride, to remove
Indras
came there. Their sight astonished the King.
of
wives
800,000,000
Reviewer. Now, think how many worlds are required for these Indras
and their wives even to stand on. (Was the author present as a short
hand reporter? Ed.)

The Shraddha Dina Kritya Atma Nando, Bhavana on page 31 says
Wide wells wells, and tanks should not be sunkor made.
the people turn Jaini, none will construct thest

Whence will they
water to drink ?
Q The erection of reservoirs and other structures of water become
the source of the generation of aquatic animals, whose death brings sin to
Hence we the Jainis never put our hand to it.
their constructor.
You have lost the sense. Why don t you take account of the
A.
great religious merit accruing from giving water to the thirsty people and
other living- creatures, cows and other qundrupeds, seeing that you think
the death of microscopic animals to be a sin ?
Reviewer.
works
If all
of public utility.
<?et
TheTatwa viveka,p. 196 A certain banker, Nand Manikar (Jeweller)

by name, sank a large well in his town. HP incurred sin thereby and
became afflicted with 16 great diseases. On his death he turned a frog in
that vary well. The auspicious sight of Mahabir occasioned remembrance
of is former lifej Mahabir says
Hearing my arrival and remembering
:
CHAPTER XII
SATYARTH PRAKASH,
488
the religious works of his previous life, he set out to come to pay respects
me. In the way ho was kicked to death by the horse of Shrenik and
became a Mahardwik deity under the name of Dardurank by virtue of his
to
pure contemplation. Knowing my arrival by means ot his clairvoyance

avadhi jnana, he came t ) show hi? good luck with great humility and then
departed."
Reviewer To believe in Mahabir as the most exalted who says such

opposed to all evidence of knowledge, false and impossible, is an
stories
instance of the great pervprtiori of the understanding.

The Shraddha Dina Kritya, p.^36, writes that a friar may accept the
gift of shrouds or the winding cloth of a dead person.
Reviewer
here, their frmrs are like undertakers or Mahabrahrnins.
If the friars take the winding sheet, who will take tUe jewels
on the person of the dead ? Being of great value, they are perhaps
retained by themselves at home.
SIN OF COOKERY.
The Ratnasar, p. 105, says sin is incurred in parching, pounding
grinding, cookingr and other culinary works.
If these works be not done,
at their g lorance.
Reviewer L
how can .man live on earth ? Also, the Jainis will themsely s die away
from the pam of starvation.
SlN OF HORTICULTDKE.
R itnasar, p. 104: A g tr ener incurs j U0,()0$ sins in planting an orchard.
L<>ok
>>k
Revirwrr If a gardener commits a hundred thousand sin s in doing

his natural work, he is cr -diced with *h
religious merit of billions of
times by affording many souls the benefit of enjoying the freshness of
These blessi igs are not accounted.
foliage, fruits, flowers,|and their shade.
MONSTKOOS MYTH.
What a grreat injustice is
The Tatwavivek, p. 202, ha* : Once upun a tiine a friar, called Lubdhi,
it"?
s house by mistake, and asked alms of her in the in

terest of religion.
She replied that religion had no business there. Money
was in demand, there. Thereupo the friar rained down 1,250,000 gold
entered a prostitute
coins in her house.
Who
Reviewer.
lieve this
myth
that has not his reason altogether destroyed, can be
The Ratnasar bhag,
mm
records that if a
contemplates an
anywhere, the i-riage goes there for his protection.
equestrian image
our Jaini brother, you have theft, raid, attack and
Reviewer
other kinds of violence sometimes committed upon your house.
don t you call that statue to your mind and gefc rescue through it ? Why
do you go to seek protection to the police and other governmental
QUALIFICATIONS OP HOLINESS.
arrangements?
p. 67,
of stone
Why
Now
attend to the qualifications of their holy men.
^^ftrift utf^njftr* ritarajifrrfa:
JAIN MONK*.
DHUNDIAS
439
Jindatt Sari describes the qualifications of monks in these complels.

the keeping of a IM ushs arjoharnna chamri, living upon alms
are
off food, plucking of the hair on the head, putting on white clothei,
maintaining of furgivenes, avoiding of others company. The Juinis of
those qualification are called the Yatis (ascetics) of the Shwetambara (white
robed) sect. There is another sect, called the Uigambara (sky robed) who
don t put on clothes but live naked. To pluck off the hair on the head, to
keep the broom m;ide of woollen threads 10 sweep under the armpit, called
Such are the special
the pichchika, to oat the alms of food on the palms.
qualifications of this second sect of nudes,
There a third kind of friars, cal fed the Jin Rishi, who take their
food after the lay almoners and donors have done.
The only difference between these two sects, the robed and the
unrobed, is that the Digambaras don t go to a woman, but the Swetarabaras do.
Such are the means of salvation, which divide their friars into
They
two
sects.
Hence the plucking of the hair of the Jainia is well-krvown, It is also

allowed by their sacred books to pluck 5 handfuls of hair.
The Viveksan bhag on p. 216 writes that a certain nun took holy
orders by plucking 5 handfuls of hair, technically called the charitra or
good character.
The Alpa Sutra Bhashya,
p. 108, ordains
Pluck hair and keep
it
like
the hair of the cow.
Reviewer. Let the Jain is tell where their mercy religion is. Is it
not hinaa or giving pain to othojrs ? Whether a man plucks his own hair,
or his preceptor does it, or any other person does it, he must endure a
To cause pain to a living being, is called
great deal of pain therefrom.
hiiisa or injury.
DHONDIA SICT.
In 1633 A. V. a sect, called tbo Dhundia (seekers),
The/Viveksar says
branched off from tho Shwetambaras, & they in their own were split into 13
sub sects of PC ru pi is ts, called tho pcunhiet. The Dhundias do not worship
the images of stone and other materials.
They always cov* r their mouth
with a piece of cloth except at the time of eating & bathing. The Yatis or
ascetics screen the mouth with a strip of cloth at the time of reading a
book, but not at other times.
A strip of cloth must be suspended upon the mouth. For, the
Q.
animalcules of the air
Vaya Jeaya are killed by the wTirmth of breath.
The sin of their death befalls him who does not so cover his mouth.
Hence we consider the bandage of the mouth to be proper.
A, This opinion is untenable in the teeth of the evidence of knowl
edge and perception for, souls are undecayable and immortal; they can
never be killed by the warmth of breath. You also believe them to be
undecuyable and immortal.
Q. Certainly the soul never dies but the pain felt by it from the
warmth of breath occasions sin which taints the giver ot pain. Hence it
is right to screen the mouth with cloth.
A. This view is wholly impossible; for, no animal can live at all on
earth without causing pain to others. When you believe according to
your religion that your breath causes pain to souls or animals, it is certain
that your walking, rambling, sitting, raising hands, winking and other
movements of the body must cause pain to them. Hence you can also not
be free from giving pain to animals,
:
CHAPTW XII
SATYARTH PRAKASH,
440
Animals should be protected as far as possible. When we cannot

protect them, there is no help for it; for, the air and other elements are full
of animals. If we don t cover the mouth with cloth, many animals will die.
But a few of them die in consequence of our covering themouthwith cloth.
A. This assertion of yours is groundless for, bandaging causes
more pain to animals. When a man binds a piece of cloth upon the mouth,
his breath accumulates and rushes out with force downwards, sideways
and through nostrils in the case of closing the mouth in silence. Its
greater warmth must cause more pain to animalcules in accordance with
your religion. See, if all the doors of a room be closed or screens be hung,
but not on keeping the doors open. In like
its temperature increases,
Q.
*ianner, covering the mouth with cloth increases the warmth of breath,
but not in keeping it open. Thus according to your own religion
you give more pain to animals. When your mouth is covered, the
breath is checked, it accumulates, gees out with force, gives a greater
shock and so causes more pain to animals. You sec some men blow a
The expansion of breath
fire with the mouth, others with a tube or pipe,
weakens its force; but the breath squeezed in the pipe and blown out
In like manner, the breath checked by cloth
strikes the fire with force.
forces
its way through the nose, gives more pain to animals.
mouth
the
upon
Therefore those who do not cover the mouth with cloth are more
righteous than those who do. Bandaging the mouth prevents correct
pronunciation of letters with proper organs & accents. You incur blame
by pronouncing letters without nasal sounds na nasa s. Also, moutn-binding
increases the foulness of breath for, the inferior of the body is filled with
The air which comes out of the body is evidently tainted
foetid matter.
with stench. If it is prevented from escaping, its foulness is increased
In the
as a closed latrine is very stenchy, but an open one is less so.
same manner, your body exudes more malodor by bandaging the irbuth and
by not performing the hygienic work of cleaning the teeh, rinsirg the
mouth, bathing the body and washing the clothes. It helps the production
You thus cause more pain to animals & incur much sin
of many diseasds.
excessive
stench in exereta produces cholera & other dirty
Since
thereby.
diseases of many kinds and becomes a fruitful source of suffering to living
beings, & the decrease of nastiness lessens the growth of diseases & dimi
nishes the enormity of suffering, you b3come greater sinners by increas
ing the amount of foulness of the air. Those who do not bandage the mouth,
but who clean the teeth, rinse the mouth, take a bath, clean the clothes
and house, are much better than you. As those who keep themselves
from the contact of filthiness and stench of the slums are far
aloof
better, and as the intellect does not become pure and bright, so your and
dis
your companions intellect does not improve. Since the increase
ease and decrease of sense present an obstacle to the practice of virtue,
your and your community s living must share the same fate.
Q. As the flames of a fire made inside a closed house can not go out
to cause pain to the animalcules peopling the air outside, so we cause less
pain to animals by binding a flapper over the mouth and by restraining
the breath.
Bandaging the mouth does not cause pain to the atmospheric
life. As a man feels legs heat by raising the hands against a
of
fire,
germs
so the animalcules receive less pain by
intervention of the mouthbinder, as the microscopic tenants of the air must feel pain from haying a
1
<>f
th<
sensitive body.
ANIMALCTJLA
MODTH-COVERIKO.
441
A. Thia assertion of yours smacks of childishness. Firstly, fire can

not burn where there is no rent through which the internal does not meet
the external air. If you want to see it with your own eyes, make an ex
periment by putting a lamp in a lantern aud closing all holes. You will
find the lamp go out presently after. Fire can not burn, as men and other
terrestrial animals can not live without the contact of the air outside.
When the heat of a firs is obstructed on one side, it escapes from the
other side with greater energy. The intervention of hands lessen the
Hence, your
feeling of heat on the face, but it is felt more on the hands.
MOUTH-COVERING.
aliertion it not right.
It is known to all that when a poor man whispers in the ear of
Q.
or converses with a rich man by bringing his mouth very near to him^ he
covers the mouth either with cloth or with the hands so that his spittle or
When he reads a book, the particleg
foul breath should not fall on him.
of saliva certainly fly out and f li on the book, make it a sort of ref use
and soils it. Hence it is better to cover the mouth with cloth.
A.
It is therefore proved that the mouth binder is of no use as far
In talking with a rich man, a
as the protection of animals is concerned.
or cloth, so that others may
mouth
with
his
hands
man
covers
his
poor
not hear the secret conversation for, when a man talks of some public
Hence it is
interest, he never covers his mouth with his hands or cloth.
plain that the covering of the mouth is for the secrecy of speech.
Yonr mouth and other organs emit a very bad odor from your not
brushing the teeth and not doing other sanitary duties of the body.
Nothing but bad smell goes out of your body to him who sits by yota or
you go 1 1 him. 8uoh is the reason why men cover the mouth in conver
sation
There are other reasons as well, for instance, if the mouth be not
covered in talking of a secret before many men, the air carries it in its
When talking in a retired place, nobody covers the
circulation to them.
mouth, for there is no third party to overhear the talk. Is it implied by
lint filiat spittle should nob full oa rich men, and that it may fall upon
a
man ? Also, nohojy can avoid the touch of spittle ; for, when
the po
the winds blow from one man to another at a distance the molecules of
To regard it as a fanlt of
saliva are carried by the wind to his body.
an
is
instance
of
If
the
warmth of breath kills or
ignorance.
any body,
pains animalcules, the burning heat of the sun in the kot weather as in
the months of Vaisakb and Jeth or June and July, will kill all of them
to an individual and none will escape death.
But these tiny tenants of
the air d
not die from it. Therefore your dogma is false. Had your
saviours or Tirthankers been eminent in science, they would not have said
Yon see that pain is felt by that ammn^ whose mental powers are
so.
associated with all its organs.
The authority for it is
;
>r
>
This is an aphorism of the Sankhya philosophy. It means that when

the five senses are brought in contact with their five objects or percepts,
the mind feels pleasure or pain.
For instance, a deaf man is not affected
by calling him names; a blind man does not see light or the approach 6f
a serpent, tiger, ard other ferocious beasts; a paralytic man shunya vahiri
is insensitive to touch; the paralysis of the olfactorv nerve
perceives no
smell and the paralysis of the tongue feels no taste. The Same is the
case with those animals. You see that a man does not at all feel pleasut
or pain in the* state of profound sleep
There is the soul in the
sushupti.
;
SATYABTH PBAKASH,
442
CHAPTER XII
body, but then
it is not associated with the physical organs at that time,

no sensation of pleasure or pain, Also, you see that mo
dern surgeons insensitise a patient by administering him an anasthetic or
choroform to perform an operation on his body; and so he feels no pam at
the time. In like manner, the animalcules ot the air or other animals of
and
so
it
feels
motionless bodies can not feel pleasure or pain. As a man in the fit of
swoon can not feel pleasure or pain, so do the animalcules of the air being,
as it were, in the state of great insensibility, not feel pleasure or pain.
How then can the opinion regarding the prevention of cruelty to
be
Where there is no evidence of the senses as to their affection of
proved
pleasure and pain, how can the admisslbility of inference be appropriate?
th<~m
As they are living beings, how can they have no sensation of

Q.
pleasure or pain ?
A. Hear me, my fellow-brethren, why don t you feel pleasure or
pain in the state of profound sleep ? The cause of the sensation of pleasure
or pain is the actual relation between the ego and the senses.
have
just answered this objection by fche fact, that doctors anasthetise a patient
As he does not feel pain, so
for the purpose of surgical operations.
are the animals in the state of great natural insensibility not susceptible
to feelings af pleasure and pun
for, they have no means to receive the
DRY VEGETABLES.
influence of affecting* objects.
We
see, we don t eat all green vegetables, leaves, roots, tubers,

and the like sort
for, vegetables contain many and roots in
numerable ani:rals. If we eat them, we shall incur the sin of killing or
You
Q.
radishes,
them.
This shows your great ignorance. How do you believe that ani
mals die or suffer pain in your eating green vegetables ? Well, it appears
you have no perception or evidence of the senses of their suffering pain
But if you have it, show it to us. You will never be able to perceive
their suffering or show it to us.
When* there is no actual evidence of the
senses with regard to their suffering, the admissibility of the evidence of
inference, comparison, and authority is out of question. The answer given
above will do for this objection. For, it seems to be an error of your
saviours, the Tirthankaras, who have taught you such doctrines, opposed
to reason and knowledge, to assume the feeling of pleasure and pain in
afflicting
A.
life in exceeding obscurity, profound sleep, and

intoxication.
when a house in limited, Inw can the number of
Well,
great
the animals living therein be illimitable ? When we see the limits of bulbs
how can the number of animals living in them have no end ? Hence, your
belief is founded on a great mistake.
animals passing their
Q.
water.
BOILED WATER.
See you commit a great sin, since you drink raw and unboiled
Like us, you should drink boiled water.
This opinion of yours is also based on misconception for, when

animalcula of water must die away. Also, their bodies
making it a sort of lavender the arrack of somp, so
that you drink the acid of their bodies. Thus you are great sinners. But
those who drink cold water, are not sinners. For, when gone into the
stomach with cold water, they will go out with breath on receiving a little
warmth. The aquatic animalcules can not feel pleasure or pain according
to the reasons given above.
So there will be sin to none,
A.
you boil water, the

are boiled in water,
Q.
441
BOILID WATER,
JAINISM.
.Why
will not tho aquatic animalcules fly
away on
feeling heat of
in the stomach ?
they do oa receiving warmth from the animal heat
A, Yes, they would go out but you hold that they are killed by
warmth of breath, so the boiling ot water according to your religion will
fire as
Also, their
destroy them, Or they will go out after suffering great pain.
Is
sinners.
will
which
make
in
be
boiled
bodies will
water,
you greater
it not ?
do it,
Q. We ourselves never boil water, nor allow any lay man to
So we get no
A.
sin.
rstly, if
you took no boiled water nor drank
it,
why would
the
&
laity boil it? Therefore you yourselves are the co-perpetrators of this sin,
so greater sinners ; for, if you told one lay man to boil water for you, he
But as the lay men are uncertain us to what house you
alone would do it.
every one of them boilsît at his house. Therefore you are the chief
abettors of this sin.
Secondly, much combustion of wood and burning of fire for the pur
pose of the kitchen, agriculture, trade and other works make you greater
sinners damned for hell.
As you are the chief cause of the boiling of
water, you are the chief sinners by your advocacy of the use of boiled
and disuse of cold water. Those who act on your advice, will also share
in the sin.
Now, see if you are not sunk in great igno ance. Is it a little
call at,
show compassion to animalcules and to slander, to do no good

the professors of other f aiihs ?
If the religion of your saviours (Tirthankers) were true, why did God make arrangements for so much rain,
for the flowing of rivers, ancl foe so large a quantity of water in the world ?
He should not have made the sun as well. For, billions of animals pro
bably di 3 in consequence of this plan. When your saviours were in life
whom you consid3r to be gods, why did they not quench the solar heat
and Stop the clouds?
Without the above mentioned plan the vremin
and aphides living in bulbs, roots, and other vegetables can not ba saved
from the feeling of pleasure & pain incident to the sentient life in existence.
sin to
to
Always
to
show kindness
to all animals, is also a cftuse
of
for, if all the people acton the teachings of your religion ;

raiders will go unpunished ; and then how grtat a sin will
suffering ;
thieves and
be got up ?
Therefore, it is mercy to give condign punishment to the iniquitors and to
protect the virtuoas and innocent the contrary courle brings ruin upon
the religion of mercy and forgiveness.
;
Many Jainis keep shops, tell lies in business, misappropriate others

money, deceive the poor, and do other evil deeds. Why don t you forbid
them from perpetrating these iniquities ? Why do you keep yourselves
engaged i n trivial show of religion as the binding of the mouth and other
frivolities ?
When you convert men & women, why do you become the
authors of suffering to them by plucking their hair and enforcing many
days fast upon them, by giving pain to yourselves and others ? You are
virtually t ie c tuse of suffering to the mind, and so why should you be not
called cruel fellows or hinsakas?
Why do the Jainis not think it to be
a sin in riding upon elephants horses, bullocks, camels, and in employing
labor of men ? When your disciples can rot prove your absurdities to be
When you read your scriptures,
right, your saviours also can not do so.
the audience must kill minute animals in the
way according to your reli
So you are the chief causes of thif sin. Let your mind amplify
gion.
SATYAETH PRArisH
CIAPTII XII
these brief remarks on the fact pleasure and pain can not affect the ani
malcules living in water, land, air, having the body of the nature of
vegetation and passing their life in the greatest swoon or insensibility.
24 SAVIOURS OF JAINIS.
Listen further to the absurdities of the Jains, which we now proceed
It should be borne in mind that a bow measures 3 J cubits, & the
to write.
division of time as described above should be applied to what follows:
The Ratnasarbhag, Part 1, page 166 167, says

1. Rishabha Deva was 500 bows tall, and 84,00,000 purva years old.
2. Ajit Nath was 450 bows tall, liis age was 72,00,000 purva years.
3. Snmbhava Nath was 400 bows tall, his age was 60,00,000 p. yrs.
4. Abhinandan was 350 bows tall, his age was 50,00,000 purva years.
5. Sumati Nath was 300 bows tall, his age was 40,00,000 purva years,
6. Padma Prabha was 140 bows tall, his age was 30,00,000 purva yrs.
7. Parshwa Nath was 200 bows tall, his age was 20,00,000 purva yrs.
8. Chandra Prabha was 150 bows tall, his age was 10,00,000 p. yrs.
9. Subidhi Nath was 100 bows tall, his age was 200,000 purva years.
10. Shital Nath was 90 bows tall, his age was 100,000 purva years.
11. Shreyansa Nath was 80 bows tall, his age 84,00,000 years.
12. Vasu Pujya Swami was 70 bows tall, his age was 72,00,000 years.
13. Bimal Nath was 60 bows tall, his age was 60,00,000 years.
14. Anant Nath was 40 bows tall, his age was 30,CO,000 years.
15. Dharma Nath was 45 bows tall, his age was 10,00,000 years*
16. Shanti Nath was 40 bows tall and 100,000 years old.
17. Kunthu Nath was 35 bows tall, and 95,000 years old.
18. Amer Nath was 30 bows high and 84,000 years old.
19. Malli Nath was 25 bows tall and 55,000 years old.
20. Muni Subrit was 20 bows tall, his age was 30,000 years.
%
21. Nami Nath was 14 bows tall and 10,000 years old.
22. Nemi Nath was 10 bows tall, anU 1,000 years old,
23. Parshwa Nath was 9 cubits high and 100 years old.
24. Mahabir Swami was 7 cubits high and 72 years old.
These were the 24 Tirthankaras who taught Jainism. They were
teachers & preceptors of the Jiinis, who believe them to be great gods. All
:
"
these
attained salvation.
let the learned
men think if it is possible with the human body to

so
very few such men can dwell in this world,
be so
long.
In imitation of the Jainis, the writers of the Puranas or Indan mythology
have mentioned 100,000, 10,000 and 1,000 years ages of men, which is also
Now,
high and age
impossible.
Then how can the Jainis account be
possible
Listen further
MIRACLES.
Kalpa Bhashya, p. 4. Nagkeia lifted a rock equal in size to a village

on his finger. Ib. p. 35. Mahabir pressed the earth with his great toe,
whereon the hydra supporting the earth trembled, ID. p. 46. A serpent
The
bit Mahabir, but milk flowed from the wound instead of blood.
Ib. p. 4?
was cooked on the
to the 8th heaven.
went
Frumenty
serpent
but they were not burnt or scorched. Ib. p. 16. He
feet of Mahabir
Ratnnsar bhag 1. p. 14 The dirt of the body
a
small
in
pot.
put a oadiel
or
scratched.
rubbed
be
not
should
Viveksar bhag p. 15. A Jaini friar, called Damsar, having read the
Udrega Janaka Sutra set fire to a town. He was a great favourite of
a h a b ir. Ib. page 120. The king s order muit needs be obeyed
;
SAINT S PROSTITUTE.
ASTRONOMY
page 227. A dancing girl, Kosha by name, heaped a quantity of

mustard in a dish, on which a needle was placed on its end, covered with
flowers, and then danced upon it but she was not pricked with the needle
in the feet, nor was the heap of mustard scattered.
Ibid,
SAINT
PROSTITUTE.
sngo called Sthula, lived with this prostitute

for 11 years, after which he bein^ initiated into the Jain mysteries went to
heaven & Kosha the prostitute died in Jain faith &]went to that abode of bliss.
saint s cloak gave 500 sovereigns daily to a prostitute.
Viveksar p. 185.
Tatwa vevak,
p. 228.
No harm
is done to the practice of religion if it is slack

ened from hindrance by the order of a powerful man, a god, the preceptor,
mother, father, family priest, relatives, preacher, or from th*j difficulties
of living in a dense forest.
Reviewer Now look, at their falsehoods. Can a man ever hold a rock
equal to a village on his finger ? Can the earth be depressed with a toe?
When there is no hydra supporting the earth, who was to tremble ? No
It
body has ever seen milk come out on lacerating a pare of the body.
The serpent which bit a good
is nothing else but the talk of jugglery.
man went to heaven, and Shri Krishna and other good men went to hell
No. 3! What a great falsehood is it ? How is it that the feet of Lord
Mahabir were not burnt when frumenty was cooked on themP Can a small
pot contain a camel? They who neither rub off dirt of the body, nor
scratch it away, must be in a great hell of stench. Where were the mercy
The Jain
and forgiveness of the Jain saint who set fire to a village?
people will never be holy bjr faith in and reliance on Mahabir after his
death, when the soul of the Jain saint was not sanctified from the company
of Mahabir in his lifetime. That the king s order should be obeyed, is probably dictated by the timidity and pusillanimity of the Jainis, who are merchaivts. What isît, if it is not a bare-faced lie that prostitute Kosha danced
on an erect needle stuck in a heap of mustard without being pricked & with
out scattering the grains of mustard ? This could not be, however light she
might be in body. Nobody should trangress religion in any state, happen
what it may. A cloak is mado of cloth. How can it give 500 sovereigns
daily to anybody ? If such absurd tales & myths of theirs be mentioned,
it will fill volumes hollow like those of the Jainis.
So we do not writa
anything more of them. Let it be borne in mind that except a few beliefs
of the Jainis, all the rest are a labrynth ot lies.
See
Ib.p. 228.
ASTRONOMY OP JAINIS.
Prak iv. 77.

i
island of Jamboo dwip (India) which is one lac yojan
The
or 4 lacs of cos or leagues in extent. It has two moons & two suns.
4 moons and 4
salt sea has twice as many of these heavenly bodies, viz.,
suns and the region of metals has 12 moons and 12 suns. Three times
the suns & moons of the region of metals, i. e., 36 suns and 36 moons *ith
the 2 suns and 2 moons of Jamboo dwip & 4 suns and 4 moons of the salt
sea, make up the 42 suns and 42 moons of the black sea (Kalo dadhi.)
In like manner, the islands and seas farther on have 3 times 42, i. e.,
126, to which are added 12 of the metal region, 4 of the salt sea, 2 suns of
so Pushkardicipa has 144 suns and 144 moons.
This
India, i. e., 144
calculation ,of the suns and uiooas is of half the part of those regions inThis
is
the
first
SATYABTH PP.AKASH,
44*
CHAPTIR XII
habited by mankind; but those portions where there are no people have
Abo, the suns and moons of the uninhabi
ted half of Pushkar are stationary. As said above, 3 times 144, i. e., 432
together with the 2 suns & 2 moons of Jamboo dwip, 4 of salt sea, 12 of
met*l region. 42 of black sea, i. e., 492 suns and 492 moons are in the
Pushkar sea. All this description is given by Shri Jina Bhadra Ganikthama Shramana in the large Sanghayani, Totis Karandak Payanna, Chandra
Pannati and other authorised books.
Reviewer Now attend, ye savants of geography and astronomy, to
this strange description.
The Jainis belive there are 492 in one part and
innumerable suns and moons in the otker part of this one world
It is
your great good luck, ve who follow the Vedic religion, that your study
of the Surya Siddhant & other astronomical treatises has brought to light
the exact account of geography & astronomy. Had you been in the dense
darkness of Jainism, you would have been your whole life in the same
darknessôf ignorance as the Jainis are at present. These ignorant men
doubted in the mind that the affairs of the world could be conducted
by means of one sun and one moon for, how can the sun and moon come
to such a big world in 30 ghari, the Jainis believing the world to be larger
than the sun and other stars which is their great error.
many suns and many moons.
*r
ib. 79.
wirsfa* v
the number of suns and moons in the world
There is a row or line of two suns and two moons (shreni).
of mankind.
r
or 400,000 kos
at
the distance from one another of one lac
move
They
yojan
or leagues. Thus the line or orbit of the sun includes that of the moon, & likewise the circle of the moon encloses that of the sun. In like manner there
are 4 lines or circles & epicircles (pankti). Each row or circle contains 66
suns & 66 moons. These 4 rows or circles go round the mountain MeiM in
Jamboo dwip or (Asia or India) from right to left & move in the region of
mankind that is to say, when one sun moves in the south of the Meru of
Jamboo dwip, another sun moves in the north. In the same way, two suns
move on each side of the salt sea, 6 in metal region, 21 in Black Sea, 36 in
Pushkar. Thus altogether 66 suns move in the south and 66 in the
north in their regular order. When all the suns of both sides are added,
of the 62 moons,
they number 132, ard likewise the rows of both sides
same way, there
In
the
human
in
the
which
move
total
132,
region.
they
are many rows of stars with the moon.
and 1 62 moons
Reviewer
brothers, you see there may be 132 suns
so many suns give them heat,
When
houses
of
the
Jainis.
the
in
shining
how can they be alive ? Also, the Jainis must be benumbed with cold at
and astronomy, believe such
night. Those who do not know geography
illumines
one
sun
When
others.
not
bnt
many worlds as in this
things,
the earth moves
If
neither
?
world
this
little
of
be
said
can
what
world,
be of many
will
nor the sun moves round the earth, the day & the night
the
no
Sumeru except
Himalayas. It is not as
years duration. There is
with the sun. The Jainis can not
of mustard in
as a
It
means
We
now give
big
know
grain
comparison
they are in their religion
these things as long as

will be in the dark.
rather, they
447
JAIN SALVATION.
SIDDHA SHILA
who h;ive acquired the merit of good character,

the 14 kingdoms hko their own spiritual regions.
Reviewer The Jainis believe that there are 14 kingdoms. On the top
of tho 14th is placad a sedm chair (u/tnaua), called the Satvarth tiddhi
little above the banner of this sedan is the rock
(attainment of all hopes).
of saints
Siddku shiia. Thou there is tho divya akarha: wonderful sky, called
Shivapur by them. They go there who are pure (ke-vali*}, i. e, who have
attained absolute knowledge, omniscience, and perfect holiness. They
are ever omniscient by virtue of their spirituality atma pradvsha* He is
not vibhu; omnipresent who hia a pradesh: locality. He who is not omnipre
The pure
will
frequent
(Kevalis)
all
&
have absolute knowledge. For, Je whose

sent, c;m never be omniscient,
soul is tied to one locality, goes, comes, is born, is saved, becomes learned,
He can never become all-pervading, all-knowing. As the

ignorant.
Tiithankers of the Jainis were human souls, limited in power and know
ledge, tind confined to a locality, they c?.n never become all-pervading.
all-knowing. The Jainis do not believe in tho Supreme Being who is onbeginning & endless, all-pervading, all-kn< wing, all-holy, knowledge itself
and who has omniscience and other infinite attributes in the proper sense
-Ib. 241.
It means: People are of two kinds ; viz, uterine and non-uterine. Th.
utenr/e man has at best a life of 3 palyopama years and a, body of 3 cose
Reviewer Well, the world will contain a few men of the size of 3
koa (leagues) & of tho age of 3 palyopama If they live 3 palyopama years,
their children will also have bodies of 3 kos each.
Perhaps Bombay will
accommodate 2 and Calcutta 3 or 4 such giants. If it be true, there being
mentioned hundreds of thousands of inhabitants in the cities of the Jaines,
their towns must be hundreds of thousands of kos or leagues in extent. In
such a case not even a single town will be made in the whole world,
i
ftT^m
faff fa*r
ib. 258.
Siddha Shila is 12 yojan above the banner of the sedan, called Sarvaith Siddhi.
Its extent is 45 lac yojan with regard to its
cavity, and
other dimension Its holy land (tsiddha bhumi) is all snow white like D/tavala
arjuna golden, pure as crystal. It is also called Ishat and Praglhara by
some. This rock of the attaiment of all hopes is invisible for 12
yojan
from the sedan. It is known to one versed in absolute divine
knowledge.
It is S yojan thick in the middle, whence it decreases in four
quarters and
three points between them to the thinness of a fly s wing.
The rock is es
tablished in the form of a raised canopy
Uttan cliatra^ or aa opened um
brella.
One yojan above the rock is a rigion, called Lokant, where saints
Siddhas or dwell.
Reviewer On a little thinking it will be seen that the place of sal.
vation of the Jainis is 45 lac. yojan in extent situated above the banner of
the sed.in, called Sarvarth siddhi the or attainment of all hopes. However
pure it may be. its dwellers, the saved people, area sort of prisoners for
their going out of it must take off their enjoyment of salvation.
They
must have no air to cool them. All this is a mere fabrication of
:
tion to cajolo the ignorant.
imagina
SlfYlRTJI PlUKASM
418
CjJLTTlK
XII
Ib.
267.
It means Ordinarily, a being having the body of one sense and of one
yojan, should be considered utkrishta : the best. Those that have two
senses a mollusks, have a body of 12 yojan.
The body of those that have
4 seises as butterflies, is of 4 kos. Those who have 5 senses, have a body
of 1000 yojan or 4000 kos or leagues.
Reviewer If there bo men having the body of 4000 leagues or kosh,
a few of them will stuff the world ta, suffocation.
There will be no room
to move about.
Then they will ask the Jainis for a place to live in or
a way to go out. If it be true, they may lodge them in their own houses.
But then a man of the body of 4000 kos will require for his living a
house of 32,000 kos at least. To build such a house all the wealth of the
Whence will they get beams of 80UO kos long to
Jaiois^will not suffice.
roof the house.
If pillars be erected inside, the giant will nob be able to
enter it. Such a talk is all bosh and sham.
:
**W ^fW
U^ti
II
Prak iv
4.
As described
before, the pieces of hair one digit long, filling a pit 4

as
and
kos
square
many kos deep, number 2,057,152, & at utmost 330762104,
2465625, 4219960, 97536000000000. If a Palyopam eon contain 4s many
years as the number of the parts of hair equal to the cube of the above
dimension, it will still be a numerable time. Innumerable divisions of a
part of hair may be imagined ; they will be innumerable cilious atoms or
romanu.
Reviewer Now look at their method of numeration. How many; parts
have they made of a hair one dig.it long ? Can they be counted ?
Then they divide the hair ad infinitum in the mind. Hence it is plain
that the former division was made with hand and when the hand could
not do it, they did it in the mind. Can it be ever possible that a hair
one digit long be divided into innumerable parts ?
IJRT UT
W^***niTO
Ib.
12
There are
is a lac yojan and it is hollow.
In this
islands, twice as large na Jambu dwipa.
and
and
others
7 seas
as
such
Jambu
are
7
there
world
countries,
dwipa
mentioned before.
Reviewer The country next to Jamboo dwip is 20000 lac yojan, the
The extent
also 7 salt
of
Jambu dwipa
seas, 7
The
lac, 4th 8 lac, 5th 16 lac, 6th 32 lac, & 7th 64 lac, yojanas.
are as large and some of them larger than these countries. How can
these countries and seas be contained in this world of 25,000 miles in
circumference? (A yojan a 13 equal to 4 kos or leagues or miles). Hence,
3rd 4
seas
it ii all ialse.
*v
The
plain of
Kara Chhetra
contains 84,000 rivers,
SUMMARY
SFAT
OF JAIN GOD?,
it,
Well, Kuru Chhetra is a small tract of country. Without

written falsehood about i% and yet thy don t feel
have
they
for
it.
Reviewer
seeing
ling
hame
SKATS OF JAIN GODS.
TO* it*
ib.
U9.
& north of the rock there is a chair (8inheach. The rock in the south is called the Atipandu kambala und that in the north, the Atirakta kambala. (Very yellow
& red blankets) Tne Tirthankaras are seated in those chairs.
Reviewer See, the rook on which is celebrated the festivity of the
Tirthankaras nativity, is like that of salvation, called the (8-iddka Shtta
rock of saints). Such are their fraudulent accounts of things too numer
ous to be mentioned here. Their three doctrines are good, namely te
It
asana-
means
lit.
In the south
the lion
s seat) in
drink water strained through cloth, to show compassion in name to

animalcules, not to eat at night. All the rest of their doctrinal are within
the province of
will give ample information
impossibility. These brief hints
to the wise.
The above account is given as a mere example. If all their
absurdities ba record ad, it will fill as many volumes as no man, will be
able to go through in hi* iife time.
The above writing ia like taking a
grain of rice boiling in a pot to kirm if the whole rice is or ia not cooked.
lha
In the sama way, the learned will understand all about Jainism.
learned dohot require much exposition ; for, they ca-i know all the pur
port from a single instance Digdarghana vat: like the sight of space or
four quarters.
Further on the subject of Christianity will be treateJ.
NOTE. Vide PAGE 411.

By Buddhism we mean that religion which prevailed in India from the tine of
Goutam Syvyimi, a disciple of Mahabir to that of Shanker Swimi, in opposition to the
Vedic religion, & which was believed in by Emperors Ashoka& Samprati. The Jainia
can not in any way escape from inclusion in trie Buddhists. The word Jaine is derivid
and Buddhist from Buddha, they are both synonymoui \vordl. They hare the
in a dictionary.
Both sêts believe in Goutam. The book, called Dip
bansh, & other ancient Buddhistic books generally mention Sakya Muni Goutam by tfce
name of Mahabir. In his time both sects must have one common faith. The reason
why the followers of Goutam i religion are called the Buddhists by us, & not the Jainis
is that the writers of other countries have called them
by the name of Buddhistg,"
from
Jin,
same meaning
SUMMARY.
Atheism in India is expressed in Charvakism, one whose teachers,
Brihaspati by name, says, as nil sentient beings are to die, let a person
be happy any how as long HS he or she is alive. This world ia real, the
next chimerical. The body is made of four elements whose union produces
So the soul dies with the body.
consciousness, which marks the soul.
It is replied that elements are inanimate.
They oan not produce con
sciousness.
Hencj the soul which is known by consciousness, is a distinct
The act of perception presupposes the perceiver and thing per
entity.
So the soul is distinct from the matter.
ceived.
Charvakism is right in condemning the animal sacrifices and the
offering to the manes for, if the victims of sacrifices go to heaven, sacri
should burn their own parents to send them to heaven and if food
fice
can reach the departed spirits, it should also reach persons in journey.
It is a calumny of the ath ists to
say that the Vedaa enjoin animal
sacrifices and so tfhey are written
by rogues; for, there is no sanction e|
;
450
SATYARTH FRAEASH.
CHAFTEB
animal sacrifices in the Vedas. This and other rites are mentioned in the
Vedic c minentaries and mythologies of the priests and Indian Bacchana
lians, who long ago ceased to understand the Vedic idiom.
Buddhism believes in the existence of the soul. But its theory of the
existence of the world divide* it imo four sects. 1. The Madhyamik sect
Its appearance is due to time, in which it
believes in its non-existenc-.
also disappears. 2. The Yogachar sect believes that the world is the re
Ifc
is within and not without
the mind. 3. The
flection of tha mind.
S,utvantik sect believes in the existence of the world through inference,
there being no immediate knowledge of it. 4. The Vaibhanik sect believes
The great the)ry of Buddhism is
in the external existence of the world.
of
is
the world.
the
substance
The refutation of
which
njn-existr-nce,
this theory of n .n-existeuce is that the perceiver of non-existence estab
lishes the ftct, of existence.
The Tirthuukuras or pontiffs of Buddhism and Jainism are the same.
The chief point of their teaching is the riddance of all desires, which is
The desires exist from eternity in the
Affected by the pra-ciice of Yoga.
intellect, whose knowledge or ideas arc divided into 5 classes or scandhas;
1.
Rupa pr objective knowledge through senses; 2. Vijnana or subjective
knowledge of sensations; 3. Vedana or feelings; 4. Sunjim or Conscious,
ness of the relation between an object and its name; 5. Sanscar or impres
sions on the mind.
Another doctrine is the worship of the 12 senses, called theDwadasha
seeing, hearing, smelling, tasting, touching
yatana; 5 cognitive senses
5 active senses speaking, catching, moving, generating, excreting ; will
and reason. This divioion of the store of intellect is not exhaustive. The
Buddhists don t believe in God and the Vedas; bat their worship of -the
senses levels them to sensualists.
The Buddhists believe in the godhead of the Buddha, the world being
the home of suffering, and the annihilation of all desires as salvation.
Well, it may be asked who was the maker of the Buddha and his teacher.
The world is full of both suffering and enjoyment. The annihilation of
Is it salvation ?
desires tukes place in profound sleep.
The Buddhists believe the existence of space, time, mind and matter.
The Jainis believe in two more, viz; virtue and vice. But virtue and vice
are no substances, they reside in mind. The Vaisheshik philosophy dis
tinctly enumerates nine categories which Buddhism vainly tries to reduce

to four. They are five elements and time, space, mind and will.
Jainism posits seven propositions to ascertain existence. They are
called bhangaa or breaks, for their theory being non-existence, any asser
tion breaks their original thesis.
Thus, it is a pitcher, contradicts nonBut all these are logical quibbles, unworthy of serious con
existence.
sideration regarding existence.

Jainism does not believe in God but asserts that the human mind
becomes God. Its 24 teachers have become Great Gods. It saya that
God is one who is free from desires & passions, which were destroyed by
There is no perceptual evidence of God. So an infernnoe of
its teachers.
the existence of God cannot be admitted. It is asked who made the
Jain pontiffs if there is no God, Tnose teachers being human were finite
and limited, and so they can not turn God, who is infinite and unlimited.
horror
The proof of the existence of God is given in the feeling of fear
in the commission of sin, which is as good as immediate perception of God.
&
tV.ioRiTY OF
OBSERVATION
The Jain teachers batray their ignorance in giving absurd account

One of th J;iin books,
of t:ie world, whioh disproves their godhead.
called the Uatn tsarblug, which gives the teachings of 24 Tirthankaras,
Of
s*ys ;L lousj i^ 48 miles rig, a fly is 8 miles long, and so forth.
in
is surround
nules
and
extent
i is 4
ifc
th
it
Indi
)0,000
says
guo^r iphy,
in astronomy, it is of opinion that
ed wit i a salt 301 of 8DJ,000 miles,
assertions carry their own
Indi h %s two suns an I two
I
K>ns.
ThM
Rice WAI
the Jain books.
Their
racles are described
refutation.
A prosti
boiled on the feet of L 1 Mih.tbir without sorching them.
tute of Jain futh danced on a needle-point without being pricked. These
and other absurdities fill the sacred volumes of the Jainis.
>r
/>
8 e r r G
t i
o n.
Buddhism and Jainigm

Ch;irvakisrn,
portion
shows that they are sprung up in consequence of the discussions on the
Sinkhya philosophy, which therefore precedes them. Charvakisai hat
The
theoretical
of
disappeired with its literature. Buddhism and Jainism differ but in

name They have the same taachers & same beliefs, only that the followers
of Buddhism eat,flodh and worship the image of the Buddha, while those
of Jainism are vnget irian and worship the images of Nemi Nath and
Paras Nath but not of Goutam t Buddha. So Buddhism, which is DOW
the state religion of China and Japan, survives in India in Jainipm
If they see the folly of oigotry & stubbornness in discussions on
only.
philosophical subjects, which advance in philosophy alone can decide, and
nob the worship of this man or that man; there is no doubt in the union
of all under the commm designation of universal religion, whose bible
PRIORITY op JAINISM.
par excellence is the Veda.
The well-informed Juinis are also of the opinion that they and the
Buddhists at first believed in a common faith and were consequently one
and the same people. Their separation was caused by the dire necessity
In the horrible
of preserving lifeduring the ravages of a fearful famine.
distress some people of the Jain faith took the flesh of dead animals to
keep their body and soul together, Thereupon the well-to-do people
It is said that the
raised a hue and cry against their conduct.
general
assembly convened in consequence excommunicated the flesh-eaten. So
the Jain community Was split into the Jainis and Buddhists.
The prob
ability of this occurrence is evident from frequency o5 famine in India
and humanitarianism of dietetics in Jinism. Upto this date the Bud
dhists donot kill anim ils themselves, but either purchase flesh or duck ani
mals to death. Thus they still respect the original teaching of compassion
to animals. It is said in the Lalit Vitt.tr that Lord Buddha died of surfeit
in pork, which shows he must have been in the habit of
eating flesh. Thus
the difference between the Jainis & Buddhists is not of faith but of food.
As Lord Nemi Nath, the 22nd Tirthankara, was a cousin of Lord

Krishna, in whose time, some 5000 years ago, there was no Buddhism,
it is most probable that Jainism is the
original religion rind Buddhism
it its offshoot.
The date of the ftdyent of Lord Buddha, giren by the
Maha-Bodhi Society, is about 2451 year. Jainism was taught by Lord
Rishabha Deva, whose date is lost in mythology. His name signifies the
Lord of the Bull, which is also the vehicle of Mahadeva, viz., the Ball
N-tndi.
If they are identical, they
appear iu European mythology
at Herculos and Diouy<us, whose date is
probably 3000 B. C. Thai
Jainism precedes Buddhism, which is its flesh-eating bramch
T.
CHAPTER
XIII-
PREFACEreligion of the Bible refers not only to the Christiana but also to the
and other western peoples. The object of reviewing Christianity
in this 13th Chapter is that the religion of the Bible is mainly believed
in by the Christians and indirectly by the Jews.
The consideration of
the main subject will include that of its side issues. The religion of the
Hebrews may also be supposed to be included in this treatment of Chris
Jews
TH&
What is given here, is taken from the Bible, which is believed

the
Christians, Jews and other westerns as the foundation of their
by
It 13 translated into various languages by their great priests
religions.
and missionaries.
On reading its Hindi and Sanscrit version. I got many doubts about
here in this 13ch Chapter for the considera
it, of which soma are given
This review is only in the interest of the propagation
tion of the public.
of truth and the suppression of falsehood but not to offend the feelings of
anyone, or to injure him, or to impute false faults to him. The object
of this review will be at once known from the reading of what follows as
to what kind of book the Bible is, and whit kind of religion of the
tianity.
in
Christians
is.
The object
of this writing is to afford facility to all in studying, hear

ing, writing on and iu treating of it, so that they may think its pros and
cons and form their opinion about it. Its one of the advantages Till be
that people s information of religion will be increased, they will know
truly to distinguish right from wrong, and the subject of the commission
and omission of duties, resulting iu the facility of their accepting the
truth and the obligatory duties and in their rejecting falsehood and for
bidden acts. All men should read the booka of others religion and express
their opinion of them, or they should listen to others; for, a man gains
knowledge by hearing others as he becomes learned by studying.
Though a listener may not bs able to explain to others what he has heard,
yet he understands it himself. They who ride the car of pregnndice, do
not see either their own or others faults. Man can distinguish right from
wrong. He can see well what he has read or heard. If the people
do not know the religion of others, they both can not converse with one
another. But the ignorant fall down into a ditch of perplexity. To prevent
book gives important information of all religions briefly. The

can be made up by the mind *s to their truth Whatever truth accept
able to all is in them, is equally found in all. The dispute is over what is
If one is true and another false, their dispute can last for a short
false.
If controversialists dispute for the ascertainment of truth from
time.
untruth, it will certainly be found out. Now I write briefly on Christianity
in this 13th Chapter for the perusal of the public with the view that
they, should know what kind of religion it is. A word is enough to the wise.
it,
this
rest
CHRISTIANITY-
WE
Bible
now proceel do write about the

it
or
is
religion of the Christian! so that

their
is or is not faultlea and
write about the Old Testament
may be known if thoir religion

is not made
by God Firstly, to
OLD TESTAMENT.
And
In the beginning God created tlie heaven and the earthj
e
tlie earth wa* without form, and void
and the darkness was upon the
of the deep, Aiid the Spirit ot God moved upou the face of the waturs. r
1.
fa<
Genesis,
I,
Revie~rer
Christian
book
1. 2.
What
The
is
Is this the first
C.
We don
R.
When you don

As
it
beginning
first
know
creition of the world.

creation ?
Was there none before it ?
if there was or was not one, God knows
know
why have yon put your

cannot remove doubts, why do you rely on
t
it,
it.
faith in
this
and cajole
Why don t you
others by preaching its religion full of doubts to them ?

believe in the Vedic religion, which has no doubt whatever
it
&
is
able
to
doubts ? How do ybu know God when you don t know any
Whut do you believe to be the sky ?
thing of Gis creation.
C.
The vacuum or hollowness and upper region-:.
R.
How was the vacuum produced; for, it is all pervading and
When the heaven was not
atomic, aj?,d it is alike both up and down.
created, was there a vacuum or sky or was there none \ If it did not exist,
where were God, the cause of the world, and the human soul ? Nothing
can remain in existence without vacuum. Hence tho teaching of the
Bible is not reasonable.
Are God s knowledge and work systematic, or
have they any method ?
remove
C.
R.
all
God s work is methodical.

Then why is it witten here
without form
NOTE.
The
that the earth
created
by
God waa
Swamiji
remarks show that the Hindi version
missionaries in their rage for the

ot its translations.
T.
diffusion of the Bible,
ot the Bible waa not right.

do not see the correctness
Without form means that it was rugged, and not level.

Then who made it level ? Is it not now rugged ? So God s
work cannot be without form; for, he is omniscient. There can never be
any fault or mistake in his work. As it is written in the Bible that the
earth, God s creation, was without form, it cannot be made by God. What
C.
R.
is
the spirit of God ?

C.
Consciousness.
R.
Is it of some form or
infinite, or
is it
is it
without a form
Is
it
all-pervading
finite?
C It is immaterial, conscious, and infinite. But it specially dwells

Mount Senai, the fourth heaven, and other regions.
R.
If it is immaterial or formless, who has
seen it? An infinite
being cannot float upon the surface of water. Well, when the spirit of
in
GHAFTIB XIII
SATYISTH PEAKABH
404
God was upon the face of the

God s body must be somewhere
deep, where was
God
He must have
else, or
If it is so,
It is evident that
floated a part of his
?
he can m ver be infinite & omnis

on the surface of water.
If not infinite, he cannot create, support, preserve the world
he can neither control and judge the actions of the souls, nor destroy the
world.
For, whatever is finite, h;is its qualities, actions and nature also
it is so, he can not be God.
If
finite.
For, the Vedas declare that God
infinite in his attributes, actions, and nature; truth, holi
all-pervading,
ness, intelligence ; eternal, holy, wakeful, free or absolute, unbeginuing,
If you believe in such a God, you will be happy;
ecdless, and so forth.
but not otherwise.
2
And God sa d, Let there he light and there was light. And
Gvl saw tiui light, that it was good. Gen. I. 3, 4.
spirit
cient.
i.-j
R. Did tli 3 material light hear what God said ?

If it did, how is it
that the light of the sun, lamp, and fire does not hear what we say at
present ? Light is .xiaterial, it can not hear what anybody says. Did
God know the light to be good when he saw it ? Did ke not know it to
be so before ? If he knew it, why did he say it was good after seeing it ?
If he did not k ow it, he c*n not be God ?
So jour Bible is^ not said by
God and the God described therein is not omniscient.
3.
An
Go<i
sad, Let there be
firmaiuent,
in the midst of the
and let it divile waters from the waters. And God madentLe fir
mament, and divided the waters which we*Je under the tirmament.fronj the
called
wate S which were above the lituinieiU and it was so.
And
the firmament Heaven. Audthe evening and morning were ^ I he s^cuiid
Gen. I. 6 tf.
day.
U. Did the heaven arid water hear the speech of God ? If there
Was no sky in water, where would it stay ? In the first verse God creat
ed heaven, & then his making it again is senseless. If the firmament
is called heaven, it is all-pervading. So the heaven is every where. Then
When the sun was not created, how
it is ageless to say that it is above.
Such absurd assertions are also found in
can day and nignt happen ?
verses further on.
wftters,
vj>d
Ard God said, Let us make man in our imsge, after our likeness
created man in his own ieiage, in the image of God created he him
male and female created he them. And Gnd blessed them
Gen. I, 2628.
4,
God
R.
If
God made man
in his
own image, God being
holy, omniscient,
happy, and having similar attributes, why was Adam not like him ? As
he was not so, he was not made in God s image. If God made Adam, he
made his own image capable of production. How can it be not imperma
nent ? Out of what did God make Adam ?
C. Out of earta God made Adam.
R Of what was earth made ?
C.
R.
C.
Out of
Is God
his
s
own power.
power irnbeginning or has
it
a beginning
It is unbeginning.
If it is
R.
unbeginning, the cause of the world will be eternal.
then do you believe that existence came out of non-existence ?
C. There was nothing but God before creation.
R. If there was nothing, out of what was this world made ? Is
God s power a substance or is it u quality ? Jf it is a substance, there was
If it is a
substance can
thing different from God,
quality, a
Why
thing
<*r
455
PRAISE or JAIKISM.
TIRTUES
not be made of a quality

as tiro can not be made of color or form,
or water of taste. If the world w;is made out of G- d, its qualities, actions
would be like thoso of God. But being not like God in qualities, action
& nature, the world, it is evident, ia not made out of God but out the
t rtuso of the
world, c^llnd the atoms or matter. So you should accept
what in written in the Vedas & other eriptures with regard to the origin
makes the world. If
of the world; i. e-, there is matter out of which G
the soul, the internal form, and the body, the external form, of Adam were
like those of man, how is it that God s form should uot be like man s ?
For, if Adam was made like God, God must be like Adam.
0.
Aud tlit- Lord God formed man of thu dust of the grJUUii H
breathed into his nostrils the breath of life an ! man became a tiring soul.
And the Lord God planted a ga-dtm eastward in Eden and there he put
And onfc of he ground made th
the in a ii whom he bad formed.
God to grow the tree of life in the midst of
garden, and the tree o5
kn owledf.re of g-od and evil. Gen. II. 7
R.
When God planted a garlen in EJen ind pat Adam in it, did he
not know that he would have to turn him out of it ? Also, if God made
Adam out of dust, he could not be after the image of God. But if he
God also must have been made out of dust. When God breather] into his
If different, Adam
nostrils, was it the breath of God or was it different ?
was not made in the^ imago of God. If the breath was identical with
God, Adam & Go would be alike. If alike, like Adam God would be sub
How then
ject to birth, de.ith, growth, decay, hunger, thirst & other ills.
can he ba God ? Therefore thw doctrine of the Old Testament doe^ not
B0em to be right, and the book itself is not made by G 1.
6
And the Lord Go caused a deep s eep to fall u{ uu Adam, aud
be slept and he took one of his ribs, and closed up the flesh instead thenof
and the rib, which the Lord God had taken from man, main iu a
woman, and brought her unto the man. Gen. II. 2122.
R.
If God made Adam out of Sust, why did lie not make his wife
out of dust also ? If he made woman of i bone, why did he not make
.\dain of a bone?
Since she was called woman because she was
taken out of man, he should
lso be called man because of
his
origin from wonrm. They will love each other, man cleaving unto
woman, & woman unto man. O learned people, you see how great a
If
knowledge of science or philosophy is here depicted of God
a rib was taken out of man to make woman, how is it that all men
have not one rib less than woman
Also there should be but one bone
in the body of woman, for she was made of one bone only.
Could not the
body of woman be made of the material of which the world was made ?
Hence, this biblical doctrine of creation is against the knowledge of
;
<f
>d
J<!
L"i
>he
was>,
*,
creation.
Now the serpent was more subtle than any bea ; t of

7.
which the Lord God had mad*. And he said unto the woman,
lie
field
yea, bath
God said, ye shall not eat of every tree of the yurden r And the woman
said unto the serpent,
may eat of tb fruit of the tree of the garleu
Bat of the fruit of the tree which is in the midst of the pardon, God hath
We
l^t ye die. Then the

For G
doth know
that in the day ye eat thereof, then your eyes shall be opened, and je shall
be as gods, knowing
good and evil. Aud when the woman saw that the
tree was good for food, and that it was
pleasant to the eyes, and a tree to
bo desired to ibako one wise, she took of the fruit thereof and did eat, and
said, ye shall not eat of it neither shall ye touch it,
serpent said unto the woman, ye shall not surely die
>d
SiTYAKTfl PARKABH.
456
CHAPTIB XIII
And the eyes of

gave also unto her husband with her and he did eat
them both were opened and they knew that they were naked and they
sewed flg leaves together, and made themselves aprons.
;
And the Lord God said unto the serpent because thou hast done this,
thou art cursed above all cattle, and above every beast of the field
upon
and dnst gba t thou et all the Hays of thy life.
thy belly dhalt thon
And I will put enmity between thee and the woman, and beiween thy seed
;
g",
and
her seed
it shall
bruise thy head,
and
thous>ialt
bruise his heel.
Unto the woman lie said, I will greatly multiply thy sorrow and thy
forth children and thy desire shall
conception; in sorrow t ou shall
be to thy husband, and he shall rule over thee.
And unto Adam he said, b cause thou hast hearkened uf-to the voice
of thy wife, and Last eaten of the tire, of whicli I commanded thee, say
cursed is the ground fur thy snke ; in sor
ing, thou shalt not eat of it
row shah thou ent of it all the days of thy life ; Thorns also and thistles
shall it bsing forth to thee ; and thou shalt eat the herb of the field.
t<iiiiLj
17, 1418.
Gfn
III.
R.
If the
have made
this
God
the Christians had been omniscient, why should ha

roguish serpent or Satan ? If he has made him, God him
pf
the author of sin. For, if he had not made him evil, why wou) j.
he have done evil ? As he does not believe in reincarnation why hap he
made him evil without any fault on his part ? To sjfeak the truth, ha was
not a serpent, but a man for, if he had not been a man, how could he
have spoken the speech of man ? He should be called Satan, who tells
a lie and ensnares others into it. But Satan is here veracious, and so he
did not tempt the woman but he told the truth. God told a lie to Adam
and Eve that they would die if they ate the fruit. As the tree could
give knowledge and immortality
why was its fruit forbidden to be
If he did forbid, God is
a tempter.
eaten ?
For,
proved to be false and
the fruits of the tree were able to give knowledge and ease, but not cause
ignorance and mortality.
If God forbade the eating of its fruit, why did he make that tree?
If he made it for himself, was be ignorant and mortal?
If he made it
for otheis, there was no fault in eating it.
Also, there is no tree at pre
sent which c infer 3 knowledge and immortality upon the eaters of its
fruit. Has God annihilated its seed ? Such a couduot makes a man cheat
and deceitful. How is it that God can not be so thereby ? For, how can
a man escape the charge of fraud and deception who cheats and deceives
others? Also, he curse he pronounced against the three, is without any
fault on their part.
So God is unjust, and the curse should recoil upon
him ; for, he told an untruth and tempted them. Look at this philosophy /
Can there be gestation and parturition without pain ? Can anybody earn
his bread without the sweat of brows ? Were there no thorns and thistles
in the world before?
If the eating of herbs became proper by order of
self is
is not the later flesh

eating allowed by the Bible false ? If the later
When the fault of Adam
practice, is right the previous one is rot right.
is not established,
do
the
all
mankind to be sinful
Christians
believe
why
from being the children of Adam ? Can such a book and a Deity be
thought to be rational by the learned and wise ?
God,
8.
to
And
the
know good aud
of the tfee of life,
said, Behold, the man is become as one of u,

and now, lest he put forth his band, and take also
aud eat, aud Jive for ever. So he drove out the man;
Lord God
evil
CAIN AND ABKL.
Et>tN
and be placed at the east of the garden of Eden chernbims, and a flaming
of life.
word which turned every way, to keep the way of the
Gen. III. 22, 24,
tr<e
K.
Well, why did God bear such jeulousy and get such a prepos
terous notion that Adam was equal to him in knowledge? Was it a bad
For, none can ever
thing ? Why did he entertain such an idea at all ?
become equal to God. But this account proves at least that he was not
God, but some particular man. Wherever the Bible talks of God, it de
Now see how great was God s regret at the im
scribes him as a man.
How jealous was he at his eating the
s knowledge ?
of
Adam
provement
fruit of an immortal tree? Also, when he at first put him in the garden
of Eden, he had no knowledge of the future, that he would have to turn
him oat of it. Therefore the God of the Christians was not omniscient.
To set a sentry with a flaming sword, is a human work, not divine.
CAIN & ABEL.
And in process of time it came to pass, that Cain brought of the
9.
fruit of the ground an offering unto the Lord. And Abel, .he also brought of
And the Lord had respect
the firstlings of his flock & of the fat thereof.
unto Abe} and his offering
But unto Cain and to his offering he had not
respect. And Cin wa very wroth, and his contenance fell. And the Lord
said unto Cain, Why art thou wroth & why is thy countenance fallen T
Gen. IV. 36.
R. If God had not been a flesh-eater, why should he have respect
;
for Abel and his offering of sheep and no respect for Cain and his offering?
The cause of quarrel between Cain & Abel and that of Abel s death is God
alone.
The acts that of trie God of the Crist ians are like those of man. To
to frequent it is human,
Hence it is plain that the
plant a garden
Bible is written by men & not made by God.
And the Lord God eaid unto Cain, Where is Abel thy brother?
10.
And he said, I know not Am I my brother s keeper ? And he said, what
haat thou done ?
The voice ol thy brother s blood crieth unto me from
the ground.
And now art thou cursed from the earth. Gen. IV. 9 11.
;
R.
Did not God know of Abel before asking Chin ? Can the voice of
blood call anybody from the ground ? All these things savour ignorance.
Hence, this book can not be written either by God or by a learned man.
11.
years.
And
Enoh walked
with
God
he
after
begat
Methuselah 300
Gen. V. 22.
R.
Wll, if the God of the Christians was not a man, could Enoch
walk with him ? Hence, the Christians will be happy if they believe in
God immaterial as taught by the Vedas.
12.
And daughters were born unto them (men.) The sons of God
saw the daughters of men that they were fair and
they took thpm wives
;
of all
which they cbo?e. There were giants
in the earth in those
days ; and
unto the daughters of men,
and they bare children to them, the same became mighty men which were
of old, men of renown.
And God paw that the wickedness of roan was
great in the earth, and that every imagination of the thoughts of his heart
wag only evil continually. And it repented the Lord that he had made man
in the earth and it grieved him at his heart.
And the Lord said, I will
destroy man whom I have created from the face of the earth, both man,
and beast, and the creeping thing, and the fowls of the air for it
repenteth
me thtt I hare made them. Gen. VI, 1, 2,
Mso
after that,
wh^n the sons
of
God came
in
47.
SlTTlBTM PRArABH
468
CnAPTZE XIII
be asked of the Christians who the sons of God are, &

mother-in law, father-in law, brother-in law and relatives
are.
For, marriage with the daughters of njan makes such a God his
relative, and the children born of them will be his sons & grandsons.
Can this account be of God & his book ? But it is proved that this
book is made by wild men. He is not God who is not omniscient, & who
Such a being is man. Did he not, know
does not know the future.
when he created the world that the people would be wicked in future ?
To repent, to regret, to make a mistake and then to be sorry for it, can
only be said of the God of the Christians for, he was not omniscient &
clairvoyant so that he could be free from regret & repentance by the force
of tranquility & philosophy. Strange, even beasts & birds turned wicked
Had he been God, how could he be so sorry? Hence, neither he was God,
nor can the Bible be the book of God (Ishwarkrita). If the Chri-tians
believed or even if they now bring themselves to believe in the Deity
sung byihe Vedas as absolutely free from all sin, sorrow, pain, repentance
and other human ills, being Truth, Intelligence, and Happiness (sat-chidAnand sarupa], they can attain the object of their human life on earth.
who
Let
his
ifc
wife,
13.
00
cubits,
The length
of the ark shall be
and the height
of
it
30
SCO
cubits.
cubits
and the breadth of
Thou
ehalt
come
into
it
the
thy sons, an*! thy wife and thy sons wives with thê.
every living thing of all fle^h, two of every sort shall thon bring
into the ark. to keep them alive with thee, they shall be male and female.
Of fowls after their kind, and of cattle after their kind, of very creepirfg
thing of the earth after his kind, two of every s ;rt shall come unto thee,
to keep them alive. And take then nnto thee of all food that is eaten, and
thou shalt gather it to thee; and it shall be for food for thee, and for them.
Thus did Noah; according to all that God commanded him, so did he
Gen. VI. 15, 1822.
ark, thou,
And
"and
of
<
Can any learned person take a being talking such absurdities

opposed
knowledge for God ? For, how can an ark of the above
R.
to
mentioned dimensions contain a male and a female elephant, a male

and a female camel and other billions of creatures with their food and
drink ? Therefore the Bibb is written by men, and whoever has written
the above can not be learned.
And Noah built an altar onto the Lord and took of every clean
and of every clean fowl, and offered burnt offerioors on the altar.
And the Lord Hmelled a sweet savour & the Lord sid in his heart, I will
not again curse the ground any more for man s sake; for the imagination of
mam s heart is evil from his youth neither will I again smite any more
14.
beast,
every thing
living, as I
Gen. Till. 20, 21.
have done.
B. To build an altar, and to offer on it, proves that these ceremonies

are copied by the Bible from the Vedas. Has God nose with which he
smelled the savour ? Is not the God of the Christians of limited
knowledge
like man, as now he cusses & now he
Sometimes he says he
repe ts ?
will not curse which he did before, and sometimes he
says he will. First
he killed all & now he says he will nob do so again. All this lo
childish,
and not divine or worthy of a learned person for, the assertion & vow of
a learned person are abiding.
>ka
15
God
blessed
moving thing that
Ncah and
liveth
his
shall be
sons,
meal
and said unto them, Every

you even as the green herb
for
ABBAMAM
459
BABEL.
bare I given you all things. Bat flesh with the life thereof, which
Gu. IX. 1, 3, 4.
blood thereof, shall ye not eat.
is
the
1 3 not the God of the Christians deyoid of mercy by killing one

R.
Are not those parents great suiners who get one
to please another?
The above injunction is like
child murdered in order to feed another ?
thiscaae. For, all creatures are like children to God. Being not so, the God
It is he who has made all people
of the Christians acts like a butcher.
should he be cot sinful from bsing cruel ?
flesh-eaters.
Why
BALKL.
And
the whole earth wap_ of one language, and of one speech.

And they said, Go to, let us build os a city and a tower, whose top may
reeh unto heaven
and let us make us a name, lc?t we he scattered
abroad upou the face of the whole earth. And the LorJ came down to see
the city and the tower, which the children of men builded. And the Lord
said, BehoH, the people is one, and they have all one language / and this
they begin to do and now nothing will be restra ned from them, which
they have imagined to do. Go to, let as go down, and thrj confound their
So the
language, that they may not understand one another s speech.
16-
Loid scattered them abroad from thence upon the face of all the earth
and they left off to bnild the city. Gen. II 1, 4, 8.
R. When there was one language on the earth, the people must have
been very happy among themselves. But what can be done when the
jealousy cf the God of the Christians confounded the common language
;
of
and thereby ruined them all ? It is

more wicket action than any of the Devil s ?
tê people
Is it not a
his
great fault.
also evident
Senai or other
It
is
from all this that the God of the Christians dwelt on

mounts, and he never liked the progress of the people. How can this
account be of a learned person, much less of God, and the Bible be the
ABRAHAM.
wer^ of God ?
17.
Then he (Abraham) said unto Serai bis wife, Behold now I
know that thon art a fair wom&a to look upon. Therefore it shall come
to pass, when the Egyptians shall see tbee, that they elmll fay, This is his
and they
wife
sister
that
it
me, but they will save thee alive. Say, ihou art my
be woll with uie for thy sake
and lay sonl shall live
will kill
may
because of thee.
Gen. XII,
1113.
Abraham
is
regarded as a great prophet by the ChrisHis conduct is evil, unasmuch ^s he told a lie. Well,
how can they get the path of knowledge and felicity who believe in such
R.
tias
Behold,
and Moslems.
CIKCUMCISION.
unto Abraham, thon shalt keep my covenant,
thou and thy seed after thee in their genera ions.
This is
conrenant,
which ye shall keep, between me and you and thy seed after thee ; Erery
man child among you shall be circumcised. And ye shall ci>cumcise the
flesh of your foreskin
and it shall be a token of the covenant betwixt me
and you.
And he that is eight days old shall be circumcised among you,
he that is born in the bouse, or bought
money of any stranger, which
is not thy feeed
He that is born in thy house, and he that is bought with
thy money, must needs be circumcised and my covenant shall be in your
nVih for an everlasting covenant.
And the uncircomciscd man child
whose fle^h of bis foreskin is not circumcied, that soul shall be cut of! from
his people, be that hath broken my covenant.
Gen. XVII 9
14.
K, Look at this contradictory order of God. Had the circumcision
been desirable to God, he would not have made the foreskin at all in the
of creation,
As it is, it is protective like the lid of the eye ;
prophets
18.
And God
said
>
wi>h
460
CM Arm
SATTARTH PKAIAHM.
If there be no foreskin, the bite of

for the private part is very delicate.
an ant or a slight hurt will cause much pain. It prevents the drawers
from being stained with urine after making water. For snoh reasons it
ii bad to cut off the foreskin.
Why do the Christians not obey this
ordinance? It is a standing order. Its infringement falsifies Christ s testi
mony, that not a word of the law i* false. The Chriitians never tkink
ANTHROPOMORPHISM.
of this?
When God left off talking with Abraham, he went up. Gen,
19.
XVII. 22
R.
This verse proves that God WPS like man or the bird who went up
He appears as if he were a legerdemain.
GOD EATS FLESH,
and came down.
20
And the Lord appeared unto him in the plains of Mature and
he sat in the lent door in the heat of the day And he lift up his eyes and
looked, and, lo, three men stood by him and when he saw them, he ran to
c
raeet them from the tent door, and bowed himself toward the ground, And
said, my Lord, ff now I have found favour in thy sight, pass not away, I
Let a little water, I pray you, ^be fetched,
j.ray thee, from thy servant.
and wash your feet and rest yourselves under the tree And I will fetch
a morsel of bread and C -mfort ye your heaits after that ye shall pass on
for therefoT are ye come to your servant.
And they said, so do, as thou
And Abraham hastened into the tent unto Sarah and said,
hast said.
make ready quickly three measures of fine meal, knead it anrf make cakes
nd fetched a caif
tpon the hearth. And Abraham ran unto the herd,
and he hasted to dress
tender and goo), and gave it unto a young man
And he took butter and milk and the calf whioh he had dressed, and
it.
set it before them
and he stood by them under the tree and they did
Gen. XVIII.
eat.
;
18.
How can his votaries not eat ccws,

Behold, ye good people
whose
eats the flesh of a calf ? Can he
other
God
aod
animals,
calves,
ever be God, and not a cruel man, who has no mercy and is eager
to eat flesh ? It is not known who the two men were that accompanied God.
Hence, it is evident that there was a company of wild men whose chief is
For such reasons enlightened persons can not
called God by the Bible.
accept the Bible to be the word of God, nor do they regard as God such a
being an is mentioned in the Bible.
And the lord said unto Abraham, Wherefoie did Sarah laugh.
21
R.
aying, shall I of a surety bear a child which am old ? Is any thing too
hard for the Lord ?
R. Look at the strange conduct of the God of the Christians who
peevish like children and women and uses taunts.
is
Then the Lord rained upon Sodom & upon Gcmorfih brimstone &
out of heaven.
from the L
And he overthrew those cities, and all
the plain, and all the inhabitants of the cities, and that which grew upon
the ground. -Gen. XIX. 24. 25.
22.
fire
>rd
R. Look at the performance of the God of the Bible, who had no

Were they all sinners that he overthrew the
pity even npon children.
ground of all and smothered them to death ? This deed ia against justice,
mercy, and reason. How can these people not do iniquities, whose God
LOT S INCEST
does such horrible deeds ?
24.
him, that
Come
w
father drink wine, and we will lie with

of
oar father, And they made their, father
ited
preserre
let
m>y
us
make oar
HUMAN
BURIAL
SACBIFICI.
drink wine that night and the first born went in, and lay with her father.
Let as make him drink wine this night also and go thou in and lit with
him.
Thus were both the daughters of Lot with child by their father.
;
Gen.XIX
3234,
36.
R.
Lo! What a great enormity of the wickedness of the Christians &
others who drink winejn the intoxicotion ot which a man and his daugh
ters could not refrain from cohabitation
Hence, good men should never
think of drinking alcoholic beverages,
If
And
the Lord visited Sarah as ho had sai 3, and the Lord did
Gen. XXI. 1, 2.
And Sarah eonceived
think how Sarah conceived after his visiting her 1 Is there
24.
unto Sarah as he had spoken.
R. Now
any other cause of pregnancy than Sarah and God ? It appears that
Sarah was conceived by the grace of God.
HAOAK, ABRAHAM S CONCUBINE.
25.
Then Abraham ro?e up early in the morning, and took bread,
and a bottle of water, and gayo it unto Hntar, putting it upon her shoul
der, and the child, and sent her away; she east the ch ld under one of the
shrub*.
And she sat over against him
And God heard the
wept,
Gen. XXI. 1417
Toice of the Itfd.
R.
Look at the mischief of the God of the Christians, for, first he sid
Sarah
with
got Hagar turned out, then she cried aloud, but he heard
ing
the voice ot the child. How strange- is this affair
Perhaps it may be
that he misunderstood that the child cried.
Can he be God and the Bible
the word cf God ? It contains the account of common people.
Kxcopt
an<l
little truth, it is full of
myth.*
HUMAN
26.
And
it
came
SACRIFICE.
to pass after
thsi"
things
that
God
did
tempt
Abraham and
said nnto him, Abraham, Take now thy son, thine only
son Jsaac, whom thou lew^st. and offer him for a burnt offering.
Abraham
bound Isaac his eon, and laid him on the altar upon the wood. And
Abraham stretched forth his hand, and took ths knife to slay his son.
Then the angel of th* Lord called unto him out of heaven, and said,
Abraham, Abraham, Lay not thine hand upon the lad, neither do thou
anything unto him; for now I know that thou fearest God, Gen.
XXII, 1,1, 9-12.

R. It is now clear enough that the God of the Bible is of finite
knowledge and not omniscient. Abraham was also simple-minded, else he
would not have done so. Had the God of the Bible been omniscient, he
would huve known the future faith of Abraham by virtue of his omni
science.
is
So
it is
proved to demonstration that the God of the Christian!

BURIAL.
not omniscient.
27.
In the choice of our sepulchre bury thy dead
none of us shall
withhold from thee his sepulchre, but that thou mayest bury thy dead.
,
Gen, XXIII. 6.
The interment
of the dead is highly injurious to the welfare of

decomposition of corpses taint the purity of the air,
filling it with noxious effluvia, and producing diseases,
It is not proper to burn him whom we love.
To bury him is like
Q.
laying him to sleep. So it is better to bury the dead.
A- If you lore the dead, why don t-you keep the corpse in your own
house ? Why do you bury it at all ? The soul which you loved, is gone
away. What love can there be for stinking stuff thai a corpse ib ? If
yon love it, why do you put it under the ground ?
R.
the world
for, the
SATYARTH PBAKAIH,
462
CHAPTIB XIII
For, if you tell a man that you wish to put him uuder the ground, he is
not pleased at all. Is it an act of love to throw dust & stones upon
the face, eyes and body of your dear one to put a stone upon the breast
and 10 iojinure him with brick & lime ?. To enclose a corpse in a coffin
to bury
aggravates decomposition, which sends forth noxious gas,
;
spoiling
the. air,
jnd generating fearful
diseases.
corpse reguires land 6 cubits long & 4 cubits broad. This

calculation will show what a great portion of the earth is taken up use
& millions of the dead in each town. It is
lessly by hundreds, thousands
not used for tne purpose of tillage, gardening, or inhabitation. Hence,
burying is the worst of all means of disposing the dead. To drown a
corpse ia less evil than to bury it for, the aquatic animals fall at once
2.
&
But whatever of bonea

to cutting, biting and eating it away.
filth
add to the misery of the world. To cast
remains in water will rot
a,
corpse away in the forest is less evil than drowning ; for, it is torn to
&
&
eaten up by carnivorous animals and brids of prey. Still what

pieces
ever of the marrow of the bones and excrata rot and taint the air, will do
harm to the world according to its proportion. So cremation is the best of
all, for it reduces a corpse to atoms which fly away in the atmosphere.
Q. Cremation also produces stench.
a corpse is burnt wolk out regard to proper method, it pro

stench but it a much less than produced by interment, &
other ways of the disposal of the dead. But no maloder is produced if
cremation is done according to the infnuction of the Vedic process consists
of (1) digging a grave 3 cubits deep, 3j cubits broad, 5 cubits long
(1) of taking clarified butter
span in breadth at the bottom.
scoping to
to the corpse, mixed with musk 1 ratti to 1 seer in
in
weight
equal
pro
mausa of saffron, J maund of sandal at the least more if liked
portion, 1
A.
duces a
If
little
any quantity, agar tagar, camphor, &c., wood of palash &c., to be

arranged in the grave or altar, to place the corpse upon the fuel arranged
and there to arrange wood upon the mouth of the grave to one span to the
Then to set fire to it and offer oblations of the prepared clarified
full.
butter into the fire. This ceremony is called Anteshti or final sacrifice
If a man is
It also called the Narmedha, purushmedha, sacrifices.
poor
to
he should not spend less than 20 seers of clarified butter on the pyre
The expense of cremation may be met with either by begging or by a gift
from the state. But it must be done according to the above method.
If clarified butter and other ingredients be not available, the burning of
is better than their interment aid otlur
corpses with wood only
ways of
of
one
rood
laud to make a crematorium will suffice for burndisposal; for,
land is not more spoiled than
ing millions of the dead. Also the
by burial
and the sight
of a
tomb
inspires fear.
ABBAHMAN
respects.
Thus
S
burial
is
reprehensible iu
all
GOD.
Blessed bt the Lord God of my master Abraham, who haih not

master of his mercy and his truth. I
being in the way
the Lord led me to ihe house of my master s brethren
Gen- XXIV. $1.
28*
left destitute noy
Was
he the God of Abraham only
If
God
led the
way
as
the
modern forced labourers and guides do by proing ahead to show the way
why does he not do it at present ? Why does he not talk with men as of
Hence such things can not be said of God, or of the word of God
old ?
but they belong to wild men.
4CS
ISMAIL.
LiTHOLATIT
These are the names of the sons of Ishmael. The that bom of
Neba Joth, and K>dar, and Adb el and Mib am and Mishma and
Jetur Naphish and K^deraah.
Duma and Ma-si H*dr and
IFMAKL.
Gen. XXV- 13-l.V
R. This Ishmael was born of Hagtir the slave of Abraham.
29.
Ismael,
Z<rna,
I will make them

(kids) savoury meat for thy father, such as b
d thon uhalt bring it to thy fa her, that he may eat, and that
And Hebekah took goodly raiment
he may bless thee before his death.
and
of hor eldest son E-mu, and pat them upon Jacob her younger son
she put the skins of the kids of the^goHfcs upon hit* hands and upon the
MM nub of his neck; And Jacob said unto his father, 1 am Esau thy Brat
born I have done according as thu badeat me, ariar, I pray th, nit
and eat of my venison, that thy soul may bit-as me. Qeu. xxvii, 9, 10,
15 16, 19.
30.
loveth
R.
See, they cheat blessings by imposture and afterwards set up
as saints and prophets.
Is it not strange?
Such were the prophets of
the Christians
How can there be a greater defect thaii what is found
in their religion ?
LITHOLATKY.
31.
And Jacob rose np early in the morning and took the stone that
he had put for his pillows, and set it up for a pillar and poured oil upon
the top of it.
And ho called the name of that place Bethel. Ami this
Gen. xix. 18,
stone, which I have set for a pillar chall be God u house
!
19. 22.
They worshipped and caused

R.j Look at these acts of savages
i4
others to worship tonra.
it
Bothel Mukad das
Thê Mahomedans call
Was that stone the house of God, and did God live in
(bouse of God).
that stone alone ? Bravo, my friends the Christians!
It ia, you who
are surely idolaters.
!
"
82
. ,
And God remembered Rachel and God hearkened to her and

womb And she conceived and bare a son and soid God hath
my reproach Gen. xxv 22^ 23.
opened her
taken away
R.
he
the God of the Christians

What a great doctor is
the instruments and medicines to opeu the wombs of
which he employed ? All these things savour of gross ignorance.
Curious
is
What were
women
IDOLATKT.
But God came to Labn the Syrian in a dream by night, and
unto him, Take heed that thou speak not to Jacob either good or bad.
33.
said
Because thou sore longest after thy father

my gods ? Gen. xxxi. 24, 30.
house, yet wherefore bast thon
stolen
This passage of the Bible we produce as a specimen. God came

men in dreams and talked with them. In waking state
he met, dined and drank with, visited and took leave of men and did
similar things as recorded in the Bible.
But it is not known if he is
or if he is not at present in existence.
For, he now never meets any
ream or in waking. It is also evident that these
body either in
savages believed in stone images as gods and worshipped them. But the
God of the Christians, tco, regards stone as god else how can the expres
sion of stealing
gods be intelligible ?
R.
to thousands of
34
And Jacob went on
hi*
when Jacob saw them, he sid,
&
Now
tians being a
there
man
is
for,
way, and the angels of God met him.

God s host. Gen. xxxii, l t 2,
And
thia is
not the least doubt at
he keeps an army.
the
there
all in
Where
God
of the Chris
an army, thert
CMAPTH XIII
SATTABH Ptiriim,
464
must be weapons, and he must be engaged in war by making attacks here

and there, also what is the use of maintaining an army ?
WRESTLING MATCH.
85
And Jacob was left alone; and there wreatUd a man with him
nntil breaking of the day. And when he saw that he prevail-d not against
him, he touched the hollow of his thigh; and the hollow of Jacob s thigh
was out of joint as he wrestled with him. And be laid, let me go, for the
day breaketh. And he said, I will not let thê go, except thou bless me.
And he
IIH
said,
said unto him, What is thy name? And he said, Jacob.

And
name shall be called no more Jacob, but Israel, as a prince
thy
And Jacob
hast thou powr with God and with me and hast prevailed.
And he said,
agktd him and said, Tell me, I pray tliee, thy name.
wherefore is it that thou dost ask after my name. And he blessed him
there. And Jacob called the name of the place Paniel, for I hare seen God
face to face, an
my life is presorted. And as he passed over Paniel,
the sun rose up^n him, and he halted upon his thigh. Therefore the children
of Israel eat aot of the sinw which shrank, which is upon the hollow of
the thigh unto this day, because he touched the hollow of Jocob s thigh
in the sinew that shranks.
Gen. xxxn. 2432.
1
R. Since the God of the Christians was a wrestler of the cock-pit,

he showed his grace of giving sons to Sarah and Rakhel. Can he ever
be God ? Look at the etiquette, that a person asks him his name, and he
does not tell it. to him. God caused Jacob s sinew to shrink, but he
was defeated. Had he been a doctor, he would have cured it also. Aa
Jacob became lame from his devotion to such a God, other devotees
of his must also be lame.
When God was seen face to face and wrestled
All
with, how can it be possible without God having a material body ?
this account is the child s prattle.
36 An Er, Judah s first born, waa wicked in the sight of the Lord;
and tke Lord slew him. And Judah said unto Onan, go in unto tny
brother s wife, and marry her. and raise up seed to thy brother. And man
knew that the seed should not be his; and it came to pass, when he went
in onto his brother s wife, that he
that he
spilled it on the ground, lest
should give seed to Ma brother.
And the thing which he did displeased
the Lord, wherefore he slow him also.
Gen. xxxv, 7 10m.
1
R. Now see if these acts are of man or of God. When he entered

into what is called nit/ogra, why was he killed ?
did he not enlighten
his intellect ?
The custom of uiyoga was at first prevalent every where.
Why
It is
now proved
that the doctrine of niyoga
was believed
in all
countries.
MOSES.
87 When Moses was grown, he spied an Exodus Hebrew, ipied an
Egyptian sun ting an one of his brethren And he looked this way, and
when he saw there was no man, he slew the Egyptian* and hid him in the
Band. And when he went out the second day, behold, two men of the
Hebrews strere together and he said to him that did the wrong, wherefore
sraitest thou thy fellow ?
And he eaid, who made thee a prince and a
orer
us
? intendeit thou to kill me, as thou killedst the
Egyptian ?
judge
And Moses feared. It (Moses rod) became
Ex, n,
ierpent. IV, 3,
ft
11-15,
R. Look at Moses, who is the chief saint, author, and teacher of
religion of the Bible, whose character is marked with anger and other
ovil passions, a murderer, avoider of Government punishment like a thief.
he concealed the fact, be must have been a liar. Strange God met
him and he became a prophet and taught, the religion of the Jews, which
Whe
iALONs GOD
UAA
465
PARTING OF SEA.
partakes of his character, Hence the ancients of the Christians since

been in the state of barbarism but not in that of civilisation.
Moses
hav:>
HINT TO CioD.
And ye sh;,ll take a bunch of
the passover.
hyssop, and dip it in the blood that is in the bason, and strike
the liutel and the two side posts with the blocd that is in the
bason and none of yuu shall go out at the door of his house un
til
For the Lord will puss through to smite the
the morning.
and
he seeth tfhe blood upon the lintel, and on
when
Egyptians
the two side posts, the Lord will pass over the door, and will not
suffer the destroyer to come in unto your house to smite you
Ex. XII. 2122,
-And
#8.
kill
It.
This is like omens. Can lie ever be Go omniscient ? He knew
the house of an Israelite family when ho saw the marks of bloocf upon
doors but he could not know it otherwise. This act is like that of a man
of little senae.
Hence, it appears that these things have been written
MIRACLES.
by some barbarian.
1
And it came to pass, that at mid-night the Lord smote

39.
the first born in the land oi Egypt, from the first-bbrn of
Pharaoh that sat on his throne unto the fiist-born of the captive
and all the first born of cattle. And
that was in the dungeon
Pharaoh rose up in the night, he, and all his servants, and all
for there
the Egyptians ; and there* was a great cry in Egypt
*11
was not a house where there was not one dead.
Ex. XII. 29, 30,
The God of the Christians was so cruel as to kill

R.
Horrible
children & cattle at mid-night without any fault on their part. He showed
of the God of tho
no mer\fy to them. Was not the h a rd- hearted
Christians destroyed at the lamentation of the Egyptians ? Such an act
is not even committed by an ordinary person, much less by God.
But
there is no wonder, for it is written in our scriptures: Masa harino kuto
daya: (Where is mercy in the heart of flesh -eaters?) As the God of the
Chriitians is a flesh-eater, what business has he with mercy ?
PARTING OF SKA.
40.
The Lord shall fight for you. Speak unto tlje children of
But lift tl ou up thy rod, ai,d
Israel, that they go forward.
stretch out thine hand over the sea, and divide it and the
children of Israel shall go on dry ground through the midst of
the sea.
Ex. XIV.
16.
!
IH>^
Well, friend, at first God went after the families of Israel like a
shepherd after his flock, but it is not known where he is now concealed ;
K.
railways could have been made everywhere in the sea, which would
have done much good to the world & there would have been no occasion
for the botheration of ship-building.
But what can be done ? It is not
known where the God 01 the Christiana is now hidden. There are many
acts of impossibility recorded in the Bible as done by God in
league
with Moses. But it is evident that the Christians are as their God and
their Bible is of the same sort
Better such a God and such a hook be
JEALOUS GOD.
away from us
41.
For I the Lord thy God am a jealous God, visiting the
oi
the fathers upon the children unto the third and
iniquity
fourth generation of them that hate me, Ex. XX. 5.
else
OHAPTBB X11I
SATYABTH PBAKASH.
666
Well, whose justice is this act, which gives punishment to four

generations for the fault if their father ? Who thinks it to be right ?
la it not a fact that a good man has wicked children, and a wicked man
good children ? If it is a fact, how can he punish upto the fourth gener
ation ? If progeny after the fifth generation be wicked, how can he
withhold punishment from it ? It is an ct of injustice to punish anyone
SABBATH.
without a fault.
42.
Kemember the Sabbath day, to keep it holy. Six days
halt thou labor, but the seventh day is the Sabbath of the
Lord thy God, tho Lord blessed the Sabbath day. Ex. XX. 911.
R.
R. IB Sunday alone holy and the other six days unholy ? Did God
work very h*rd for six days, so that being tired he went to sleep on the
renth duy ? It he blet-s^d Sunday, what did he do with the other six
days
Perhaps he curbed them
Whmt
No learntd man
Sunday and what vice

that he made one holy ar.d others unholy?
NAKROWNESS.
virtue
there in
is
in
it, much less God.

Monday and other days,
can do
Thou shalt not hear false witness

43.
against thy neigh
Thou shalt not covet thy neighbour s wife, nor his maid
bour.
servant, nor his ox, nor his ass, nor any ihiog that is thy neigh
Ex. XX. 16. 17.
It is on this account r.hat the Christians fall upon
Splendid
the property of foreigners s a thirsty creature upon water, ,* hungry
upon food. Tho (rod of the Christians must be like this selfish and unjust
1 it be aaid that all tho people of the world are here meant
teaching.
to be neighbours, who are then those having wives and maid servants
that are considered as neighbours ? Such teachings belong to selfish msn,
NUMBKKS.
and not to God.
Now therefore kill every male among the little ones, &
44
But
kill every woman that hath known man by lying with him.
all the women children, that have -ot known a man by lying with
bour
s.
R.
him, keep alive for yourselves.
Num. XXXI.
17. 18.
Moses and his God are good fellows indeed. They did
R, Bavo
not fear committing the murder of women, children, the aged, and cattle
This passage clearly shows that Moses was voluptous. Had he been other
to be reserved or to be
wise, why should he have ordered the virgin girls
treated with cruelty and sensuality ?
!
He
45.
nim
into his
ehall flee.
so that he die, shall be surely

a man lie not in wait, but God deliver
then 1 will appoint thee a place whether he
that Buriteth a man,
And
out to death.
hand
if
Ex. XXI. 12,
God
1 6.
R.
right, whj was Moses not punished who
killed and buried a man ? If it be said that the man was given to Moses
for killing, God is proved unjust thereby, for why was Moses not made to
be tried by the court of the government ?
If this justice of
And
is
(Moses* youngrnen) sacrificed peace offerings of oxen

And Moses took half of the blood and put it in
basons, and half of the blood he sprinkled on the altar. And
Moses took the blood and sprinkled it on the people, and said,
Bahold the blood of the covenant, which the Lord hath made
all these wonje.
And the Lord faith uuto
with yog
46.
unto the Lord.
poucermn^
BACK OF GOB.
LiTificos
467
t4
Moses, come up to me into the mount, and be there; and I will

a law, and commandments which
give these tables of stone, and
Ex. XXIV.
that thou mayoat toach them,
have written
1
;
5,6,8,
12.
Are they not of

R. Now see, these things belong to barbarians.
them ? Does God take the nacrifice of Oxen ? Is not sprinkling blood
upon the altar an act of s-wageând of uncivilised men f Since the God
of the Christiana receives tho SHcrifioo of oxon.
should
tees stuff their belly with beef ?
why should
nut hib uovtf-
they not do barm to the

world ? Sinco tho Bible is roplete with such wicked teachings, the
but the Vedas
Christians want to impute false allegations to the Vedas
are quite free from such horrid doctrines. It is also plain that the God
As their
of the Christians was some mountaineer, who lived on a hill.
God had no ink, pen, p;;per, nor did he know how to make them he
wrote his orders on stone tablets and set up himself as God among thest
.
BAOK OF GOD.
barbarians.
And he said, thou canst not see my face for there
47.
shall no man see me, and live. Arid the Lord said, Behold, thtre
is a
place* by me and thou shalt stand upon a rock. And it
Why
come lo pass, when my glory paaseth by, that 1 will put

thee in a clift of the rock and will cover thee with my hand
And I will take away mine hand, and thou
while I pass by
ah alt see
my back parts but my face shall not be seen.
Ex. XXXI II 2023.
shall
R. Now BOO, the God of the Christians is corporeal like man, and
playing tricks with Moses set himself up for God, Will not he see the
He must not have covered him with the
torin who sees the back parts ?
hands for, might not he have seen hid form, when God covered luiii with
LEVITICOS.
the hftndfl ?
48.
And the Lord said *un to Moses, and spoke unto him
ontof the tabernacle of the congregation, saying,JSpeak unto the
children of Israel, and say unto them, if any man* of you bring
an offering unto the Lord, ye shall bring your offering of the
Lev. 1 1. 2.
cattle, even of the herd of the flock.
;
Now
R.
think,
if
the
God
ot the Christians
who
receives the sacrifice
and other animals, and who tenches the people to make

him the sacrifice, not thirsty of the blood of cows and other animals.
It is on this account that he cin not be considered as merciful and
divine rather he is a flesh-eate: and like a juggler.
of bulls, cows,
And he shall kill the bullock before the Lord ; and

49.
the priests, Aaron s sons, shall bring the blood, and sprinkle
the blood round about the altar that is by the door of the
And ho shall flay the brunt
tabernacle of the congregation.
his
and
into
cut
it
And the sous of Aaron
offering
pieces.
the priest shall put firo upon the altar, and. lay the wood in
order upon the tire. And the priests, Aaron s sons, shall lay Ihe
parts, the head, aiid the fat, in order upon the wood that is on
the fire which is upon the altar: to be a burnt sacrifice, an offer
ing made by fire, of a sweet savour unto the Lord. Lev. I. 5 9.
K.
Think a
he suffers thena to
little,
kill
God kill a bullock before him, and

They sprinkle the blood around*, and offer flesh
the votaries of
it-,
CHAPTER XIII
SATTAHTH PRAKABH.
46,
it less than what takes place in a butcher s

not the word of God, nor can he be God who
SIN OFFERING.
acts like a savage.
And the Lord spake unto Most 8, saying if the priest
50.
that is anointed do sin according to the sin of the people then
let him bring for his sin which he hath sinned a young bullock
without blemish unto the Lord for a sin offering ; and shall
laj his hand upon the bullock s head, and kill the bullock before
the Lord. Lev. iv 1, 3, 4.
c
R.
Now see, to atone for UIP sin committed, they commit another sin
again by killing CWK, bullocks, and other animals, which are best
and most useful ; nad that by the order of God. Curious and queer are
the Christian pooplo who regard such a being that does and allows others
to do t,he above horrid acts as God, and hope for salvation
into the
house
fire,
God
smells
it
Hence the Bible
Is
is
-When
a ruler hath sinned, he shall bring his offering,

a kid of the goats, ;t male without blemish, and kill it before
the Lord; it is a ain offering. Lev. IV. 2224.
51.-
R Bravo If it is so, why should their rulers, judges, comman

ders and others fear to do sin ? They themselves, do sin as they like,
and to atone for it, they kill cows, kids, goats, and other innocent
animals. It is the effect of this teaching that the Christians do not
hesitate in killing any beast or birds.
Listen ye Christians, now aban
don this barbarian religiun ;md accept the truly civilised religi6n of the
!
Vedas, which
will give
you huppiness
WRINGING PIGEON
!
S HEAD.
he be not aole to bring a lamb, then he shall
bring for his trepsass, which he hath committed, two turtle
doves, or two young pigeons, unto the Lord and wring off his
hâd from his neck, but shall not divide it asunder the priest
shall in-ike an atonement for him for sin which he hath sinned
52.
-And
if
and it shall be forgiven him. But if lie be not able to bring

two turtle-doves, or two young pigeons, then he that has Ginned
shall bring for his offering the tenth part of an ephnh of fine
liour for a sin offering he shall put no oil upon it, and it shall
;
bs forgiven bJin
Lev. V.
God
7, 8, 10, 11, 13.
who
has made rules to receive kids, lambs, sheep,

the neck of pigeons and took no pains at all of dividing
From this account it appears that ther must be some clever barbarian who
The i^noiant savages accepted
settled in a mountain and declared himself to be God.
him a* such. He got animals, birds, and flour at his fortress by cunning decrees. His
messengers called angels waited upon him. Learned men should think if the God of the
Bible who eat* kids, calves, pigeons and fine flour, can be compared with the God who
is omniscient,
unborn, immaterial, omnipotent, and having similar other attributes
as mentiened in the Vedas.
NOTE.
pigeons, and
it asunder.
Thanks
fl
>ur.
to this
He wrung
R. Hark neither rich nor poor men probably shudder from perpe
trating sins among the Christians, for their God has made atonement for
it is a strange doctrine of tlie Bible that a sin is forgiven
ins easy,
without enduring pain by committing another sin ; for, they commit
stnd very gladly
sin at lirst and then kill animals for its atonement
victim
innocent animals
of
the
of
the
flesh
eat
flesh
of
the
They
partake
The wringing of the neck of a
Had ara .forgiven the sics committed
him pain to writho and convulse for a
yonug pigeon^ uiusl
long
But how ca n
It does uot move the heart of the Christians ?
tiiat,
!
ivt>
SAMUEL
NOMBIRB
itt
~<
they feel compassion, for their God enjoins them to commit murder.
If such is repentance for all sins, why is tha farce of a belief in Christ
made for the forgiveness of sins t
PKIKSTS FBAUDI.
53.
The priest shall have to himself the skin of the burnt
And all the meat offering
offering which he hath offered.
that is baken in the oven and all that is dressed in the frying
pan, and in the pan, shall be the priest s that offereth it.
Lev. VII 8, 9.
B
thought the frauds of the priests and attendants of GoddesV
shrine were wonderfully cunning
but those of the God of the Christians
and their priests are a thousand times greater for, they tamed the skin
into money & got sumptuous food to eat. They must have had a gala-day
of it. Also they must be revelling in it now. Cun it be possible that a man
causes one of his children to be killed & feeds another with the victim s
flesli ?
In the same way, all the people, and all the beasts and birda
are like the children of God. So God can not do such acts as are ascribed
to him by the Bible.
Hence the Bible in not the word of God, nor are
the God described therein and his believers righteous. Such absurdities
the pages of the Leviticus and other books of the Bible.
fill
They are
We
too
numerous
to
mention here.
NUMBERS.
saw the angel of the Lord standing in the way,
and his sword drawn in his hand and the BSM turned aside out
of the way, and went
the field
and Bailuuai smote the ana,
And the Lord opened the mouth of
to turn her into the way.
the ass, and she said unto LLllaam, what have I done unto thee,
54.
The
ass
jntj>
that thou hast smitten
me
these three times
Nam. XXII
23-20.
Formerly even asses saw the angels of God but at present nei
ther bishops, priests, missionaries and other religious men, nor wicked men
see God or his rao.isengars.
Do God and his augejs exist or do they no;
If they do, are they in very profound sleep ?
exist now-a-days?
nave
P
to
world
sick
or
have
some
other
Are
become
they
they gone
they
engaged in some other business ? Are they now displeased with the
Are they dead ? It is not known what has become of them.
Christians ?
The inference is that since they are not now existent apd seen, they were
and all this talk u a mere fabrication of
not existent & seen before
TBE SECOND BOOK OF SAMUSI.
the imagination.
Rr
o5.
And it came to pass that night, that the word of the
Lord came unto Nathan, saying, go and tell my servant Darid,
Thus sith the Lord, Shalt thou build me an house for me to dwell
in ?
Whereas I have not dwelt in any house since the time that
1 have brought
up tke children of Israel out of Egypt, even in
II Sam.
this day, but have walked in a tent & in a tabernacle.
VII. 4 7.
GOD WANTH A HOUSE.
K. There is not the least doubt at all now that the God of the
is like man having a material body.
He complains that he has
been wandering here and there and wishes to dwell in a house for res!
Christians
David builds hiji one. How is it that the Christians feel no shame in
But poor fellows,
believing in such a God and such a book as the Bible
what can they do, since they tre caught in a net now, they have tOf
much to get out of it.
if
470
SATYABTH PBAKASE,
II
And
CHIPTBE XIII
BOOK OF KINGS.
month, on Ihe 7th day which is the

19th year ot King Nebuchadnezzar, King of Babylon, came
Nebuzar-adau, Captain of the guard, a servant of the king of Ba
by lou, an to Jerusalem and he burnt the house of the Lord, and
the king s houae, & all the houses of Jerusalem, and every great
man s house burnt he with fire. And the army of the Chaldees,
that were with the Captain of the guard, brake down the walls
of Jerusalem round about.
II K. XXV. 810.
56.
in the
fifth
:K.
What can be done ? The God of the Christians got a houae
for his rest by David; but Nebusar-adan burnt it to ashes.
God
and his army of angels could do nothing. Formerly their God fought
great battles and came out victorious : but this time he allowed his own
.
made
house to be burnt and pulled down. It is not known why he kept quiet,
and where his host of angels ran away. None came to his help in thia
It is not known where the valor of God was gone away.
time of distress
If this account is right, all the things of victory menti med before were
Was he brave only in murdering the boya and
useless and nonsensical.
of
the
?
Now
he kept quiet before brave warriors. The
Egyptians
girls
God of the Christians brought reproach and disgrace upon him. Thou
sands of such idle tales are found in the Biblo.
I CHRONIOIBS.
!
So the Lord my God sent pestilence upon
57.
Israel
aad
I Ch. ,TXI. 14.

70,000, men
Now see the exploits of the God of the Israelite Christians. He
sent pea til en co upon those families of Israel out of anger, whom he had
giTen many bleasings and rambled day and night for their protection
and preservation. But now he destroyed 70,000 of them by ptaguel
Thus it justifies what a poet has said
there
fell of Israel
TtetTCît: tjni trt *i*j*femfaTw tren^sfa w**: *

Even the favor of the man is dangerous, who is now pleased and now
C^pleaaed, that is to say, whose pleasure & displeasure interchange every
moment. The case of the God of the Christians is something like it.
THE BOOK OF JOB.
a-jaw ?o,;j
a day when the sons of God came to
there
was
58,
Again
themselves
before
the
Lord, and Satan came also among
present
them to present himself before the Lord. And the Lord said unto
Satan, From whence earnest thou ? And Satan answered the
Lord, and said, from joing to and fro in the earth, and from
walking up and down in it. And the Lord said unto Satan,
Haat thou considered my servant Job, that there is none like him
in the earth, a perfect & an upright man, one that feareth fJod,
w$ TO
.,
..
and escheweth evil ? And still he boldest fast his integrity, al

though thou mo vest me against him, to destroy him without
And Satan answered the Lor.l, and said, skin for skin,
cause.
a man hath, will he give fur his life.
But put
all
that
yea,
forth thine hand now, and touch his bone and his flesh, and he
And the Lord said unto Satan,
will curse thee to thy face.
is
in
he
thine
hand
but
save his life. So went Satan
Behold,
forth from the presence of the Ljrd, and smote Job with sore
boila from the sole of hia foot unto his crown. -Job. II. *
7
;
of the Go.l of the Chri^tums timt .Satan afflicts

[j ,ok at the p
R,
devotee before him. He neither punishes Satan, nor protects hia
followers from him.
Noae of the nngota can confront Satan
Satan
of the Christians is not
has individually struck fear iu all. The (i
omniscient. Hîd he been omniscient, why should he get Job tried by
ECGTKSIASTES,
Satan ?
59.
My heart had great experience of wisdom and knowl
And 1 gave my heart to know wisdom, and to know
edge.
madness & folly I perceived that this alao is vexation of spirit.
For in much wisdom is much grief & ke that increaseth knowl
edge increaseth sorrow. EC. 1. 16 18.
>wer
his
>d
R.
Now see, understanding & knowledge or wisdom are synonymous;
but here they are distinguished a- separate, Who can write but tne igno
rant that there is sorrow & grief in the increase of understanding ? Hence,
the Bible is not made by any learned man, much less God.
Thus we have given a few specimens of the teachings of the Pentateuch
and Zabur (Old Testament.: We now proceed to the gospels by Matthews
and others which aro hold as great authorities by the Christians. A short
review of what is called the gospel is here given in order to know what
kind of book it is.
TESTAMENT.
ST. MATTHEW S GOSPEL.
60.
Now the birth of Jesus Christ was this wise. When
as his mother was espoused to Joseph, before they came together,
she* was found with child of the Holy Ghost.
Behold, the angel
of the Lord appeared unfco him in a dream, saying, Joseph, thon
son of David, fear not to take unto thee Mary thy wife, for that
which is conceived in her is of the Holy Ghost. Mat. I. 18, 20.
K.
No learned man can believe these things as they are against
the evidence of the senses, the laws of nature. It is the credulity of
ignorant men and savages to put faith in them, but not the civilised and
learned people. Well, can any one violate the order of God ? If God
But he never does so, as he is
trifle with his law, none will obey it.
omniscient and free from doubt. If the above is a fact, whenever %
maiden is found big with a child, the same thing can be said of her,
and it can be falsely
namely, she is pregn ant with the grace of God
given out that an angel of God declared it in a dref^n. Like this im
Su*h
possibility, the Puranas mention Kunti s conception by the sun.
dogmas are believed by those who are mentally blind & financially fat to
be caught in the priest"* trap. It may be that when Mary was found
pregnant, either she or somebody else gave currency to the impossibility
that her pregnancy was from God.
Then WUB Jesus led up of the spirit into the wilder
61.
And when he bad fasted 40
ness to be tenanted of the devil.
days and 40 nights, he was afterward un hungered. And when
the tempter came to him, he said if thon be the Son of God, coiamaud that these stones be made bread. Mat. IV 1-3.
NEW
proves plainly that the God of the Christiana is not om

should he try Jesus by Satan. He
it he had been so, why
; for,
Well, if a Christian be kept hungry for 40 dajg
fthonld know it himself.
and 40 nights at present, will he live at all ? It is also clear that he
wa* n ot the son of Uod, nor had he power to work any miracle, otherwise
why did he nst make thb*e stones bread before Satan and why should Lt
K.
niscient
It
CHIPTIR XIII
SATTABTH PBAKAH
472
be hungry ? The truth is that what is made stone by God, cannot be made
bread by anyone.
God, too, can not reverse his previous order for,
he is omniscient and all his works are without any fault or flaw.
;
CHRIST CONVERTS FISHERMEN.

me and
I will make you

men. And they straightway left their nets, and fol
lowed him. Mat. IV. 19, 20.
B. It appears that this summons was a sin against the ten com
mandments of the Old Testament, namely, Honor thy father and thy
mother that thy days may be long. Christ himself did not serve his parents
and called away others frjm the service of their father and mother.
It
was from this sin that his life was prematurely cut off. It is also evident
And he
62.
saith unto them, Follow
of
fishers
that Christ preached a religion to entrap people as fishes in a net to

obtain the object,
When such was the case with Christ, it is no wonder
that the modern missionaries should catch people in their net.
For, aa a
fisherman gains a great name and plentiful livelihood by catching many
and large fishes in his net. so does a man get much honor and subsiste -ce
by converting many people to hi? faith, it is on this account that these
Christian missionaries ensare the poople, ignorant of the Vedas andphiloiophies, in their net and separate them from their duty of serving their
parents and family members. Therefore it is proper for all learned Aryas
to be on their guard against their snares and to be ever ready for saving
their ignorant brethren from falling thereinto.
MIRACLES.
And Jesus went about all Qalilee, teaching in their
63.
synagogues, and preaching the gospel of the kingdom, and
healing all manner of sickness and all manner of disease among
the people. They (of Syria) brought untohim all sick people that
were taken with divers diseases and torments and those wh leh
o^
were possessed with devils, and "those which were lunatics and
Mat. IV. 23 25.
those that had the palsy and he healed them.
B. Ii.;tho pious frauds of charms, incantation, benediction, paraclete,
exorcising devils and driving diseases of the present tim^ by administer
ing a pinch cf scrificial ashes, be true the above account of the gospel will
I
i-
Therefore th^se things are to catch simple folks in their

if the Christians believe these things of Christ, why do they not
snare,
believe similar things of the priests of the Gods and Goddesses of India;
for, they are all alike ?
be true
also.
HlJMlLITYt
Blessed are the poor iu spirit

for theirs is the kingdom of heaven. For verily I say unto you, till heaven and earth
one jot or one tittle shall in no wise pass from the law till
pass,*
all be fulfilled. Whoever therefore shall break one of these least
commandments, and shall teach men so, he shall be called the
Mat. V. 3, 18,19.
least in the kingdom of heaven.
"64.
E.
If
to heaven,
beayen
is
one. there. should be one king.
who
will. have the royal

uthority ?
and u iset the order of government.
They
If
all
the
poor go
will fall foul
among
It is not proper to un
themselves,
also it is not proper to take it to mean
derstand paupers by the poor
arid prideless do not mean the one and the
prideless ; for the words poor
ame things . For, one who is poor in mind, has no oon&entment. Hence,
the doctrine in not right. When the heaven and earth p*8s away, the
;
411
INCONBIBTINCT.
EXQBCIBM
z
Such n impermanent law it of man, and not

will also pass away.
It is merely to tempt and threaten to say that who
of omniscient God.
ever breaks the least of the commandments, shall be called the least in
INCONSISTENCY OF PLKCEPT AND PIACTICE.
heaveu.
law
this day our daily bread.

Lay not up for
Mat.
VI.
10.
earth.
treasures
11,
upon
yourselves
K.-- From this it appears that when Christ was born, *he people were
berbanan and poor. Christ was also poor like others. So
prayt to
God for the obUimaent of a day s bread and teaches others to pray like
It it is so, why do the Chriseians nmass wealth ?
wise.
They should
act on Christ s teaching and giving a*ll away in charity should turn poor.
65.
Give us
h<*
66.
-Not every one that saith unto me, Lord, Lord, shall
Mat. Vll. 21.
kingdom of heaven
enter into the

R.
Now
think,
the great bishops and Christians believe this say

him Lord or God. But if
if
ing of Christ to be true, they should not call

they don t believe it, they will not be able to
be free from
sin.
67.
Many will say to me that day (Lord, Lord, have we not
And then I will profees unto them I
prophesied in thy name)
.
never knew you

VII. 22,-28.
depart from me, ye that work iniquity*
Mat.
See Christ wished to be the judge of heaven to inspire belief into

R.
barbarians. It is merely a device to tempt simple folks.
Behold there ca\ne a leper and worshipped him, saying,
68.
thou canst make me clean. And Jesus put forth his
if thouwilt
hand, and touched him, saying, I will, be thou clean. And imme
Mat. VIII 2.-3.
diately his leprosy was cleansed
All these things are for the entrapping of simpletons.
R*.
For, if
the Christians believe these statements of the Bible to be true though
why don t
against the teachings of knowledge and the laws of nature
truth
what
is said in the 1 uranas ?
as
believe
For
e
xample, Shukrathey
charya, Dhanwantry, Kashyap and others are mentioned jn the Puranaa
and the Bharat as raising the dead armies of many titans. Caoh, the son
of Brihaspati, was cut to pieces and given away to beasts and fishes to de
vour but Shukracharya restored him to life afterwards Cach was killed
and served to Shukracharya to eat, who then animated him in his stomach
& brought him forth. He then died, & Cach restored him to life. Kashyap
resussitated a tree with a man in which was reduced to ashes by Takshak.
Dhanwantry raised hundreds of thousands of the dead, cleansed as many
lepers and healed the sick, opened the eyes and ears of the blind and the
deaf by millions. Why do you call these tales to be myths ? If these tales
are myths, why are not the miracles of Christ belived to be myths alao ? If
you call others assertions to be untrue & your myths true, why will you
not be set down as bigots ? Hence what the Christians say savours of
bigotry and childishness.
;
EXOKCIBM.
69.
there met
(When he was come
to the country of the Gergesenes,)
him two possessed withdeviU, coming out of the tombs,

exceeding fierce, so that no man might pass by that way. And,
behold, they cried out, saying, what have we to do wifeh thee,
Art thou come hither to torment us
Jeans, then son of God ?
SlTYARTl PBAIiBl.
474
HAPT11 XIII
before time ? So the devils besought him, saying, If thou cast

us out, suffer us to go away into the herd of swine. And he
And when they were come out, they went
said unto them, Go.
into the herd of swine, and, behold, the whole herd of swine
ran violently down a steep place into the sea and perished in the
waters.
Mat. VIIL 2833.
R, Well, a little thinking will show all these things to be untrue

dead can ntft come out of tombs, they neither go to nor talk with
anyone. All these things are said of, ignorant men. Those alone put taith
;
for,
Christ is responsible for the sin

in such tales who are quiet barbarian.
As the Christiana
of causing death of the swine and loss to herdsmen.
believe Christ to be the forgiver of sins and sanctifier, why did he not
did he not make good the loss of herdsmen ?
purify the devils ?
Do the educated and civilised Christian Englishmen of the present day
Why
they do, they are sadly mistaken.

FORGIVENESS OF SINS.
70.
Behold, they brought to him a man sick of the palsy,
and Jesus seeing their faith said unto the
lying on a bed
sick of the palsy
Son, be of good cheer, thy sins b3 forgiven
I am not come to call the righteous, but sinners to repent
thee.
Mat. IX. 2, 13.
ance
This is as impossible as that mentioned above. As regards the
R.
If a
forgiveness of sins, it is merely to tempt the people to their snare.
man drinks wine or decoction of hemp leavas or eats opium, another man
does not get intoxicated. In the same way, the sins committed by one
man will not tall to the lot of another person. But he suffers for them
who commits them. It is the law of God. If one man sins and another
suffers, or a judge takes the consequence of sin upon himself, or Go,d does
not punish a sinner as he deserves, ha will be unjust. Remember, justice
alone is the dispenser of goad to all, but not Jesus or any other pereon.
Neither the good nor the wicked have any need of Christ & others, for nobody s sin can be done away with.
believe in these gossips
If
Jesus called unto him his twelve disciples, he gave them

power against unclean spirits, to cast them out, and to heal all
manner of sickness and all manner of disease. It is not ye that
speak, but the spirit oi your father which speaketh in you
Think not that I am come to send peace or earth I came not to
send peace, but a sword. For I am come to set a man at variance
against his father, & the daughter against her mother, and the
daughter-in-law against her mother-in-law. And a man s foes
shall be they of his own household.
Mat. X. 1, 20, 34 36.
R. These were thosp disciples one of whom bettayed Christ for
30 Rs. and the rest deserted his cause and took to their heels. The above
wonders are against knowledge. The possession, obsession or exorcism
of devils, the healing of diseases without medicines and regulation of regi
men are against the laws of nature. Hence belief in them is characteristic
of ignorance.
If it is not the souls that speak, but it is God that speaks,
what are the souls, doing in the body ? The consequences of speaking
truth or falsehood, i. ., happiness or misery, must be borne by God
himself.
Hence it is a false doctrine. As Christ came to create disunion
and strife among people, it is still going on among them. How bad
71.
47*
MlBAOLlS.
FOBGIVINISB
seeing that disunion always tends to the misery of the people.

it as their creed. Since Christ regarded dis
It might be the
union to be good, why should they think it otherwise
duty of Christ to make one s foes of his own household. It is not the
MIRACLE OF LOAVES.
duty of a good man.
And Jesus saith unto them, How many loaves have ye?
72.
And they said, seven, & a few little fishes And he commanded
And he took the seven
the multitude to sit down on the ground.
loaves and the fishes, and gave thanks, and brake them, and gave
And they
to his disciples, and the dtsciplen to the multitude.
did all eat, and were filled : and they took up of the broken
meat that was left seven baskets full. And they that did eat
were four thousand men, besides women and children. Mat. rv.
is
it,
The Christians have accepted
r*
3439.
Behold, Is
ft.
it
not like
the sleight of
hand
modern jugglers
of
and false saints. How could other cukes come out of those cakes r if Christ
had such power, why did he wander a.bout in his starvation to eat the
fruit of fig trees 2
Why did he not make sweet pudding for himself out
All this smacks of a ciuld s
of earth, water, stones and other substances.
frauds
of
the
monki
are
like
and friars, by which
These
things
play.
they inveigle simpletons.
INCONSISTENCY OF JUSTICE AND FORGIVENESS.
And
then he shall reward every man according to his
73.
work. Mat. xvi. 27.
.
!{.- -If tho
people are to be judged according to their works, it is
absurd for the Christians to preach forgiveness of sins. If the one if
If it be said that those worthy of
trile, the other will bo false.
forgive
ness are forgiven, and those who do not deserve it, are not given it;
it is also untenable
for, to judge all works according to their worth,
is essential to justice and
perfect mercy.
faithless and perverse generation, verily,. I say unto
74.
you if ye have faith as a grain of mustard seed, ye shall say unto
this mountain, Remove hence to yonder place, and it shall remove and nothing shall be impossible unto you. Mat. xvn. 17,20
R.
Comedo our faith, get
Now, \vhat the Christiana preach,
your sins forgiven, obtain salvation, & so forth, is altogether false; for, if
Christ had power to forgive sins, to confirm belief, to sanctify
why did
he not make his disciples sinless, faithful, and holy ? If he could not
make those who accompanied him in his wanderings holy, faithful and
happy it is not known where he is now after his death ? He will not
be able to make anybody holy at present. Since the disciples of Christ
had no faith equal to a grain of mustard and it is they who have written
the gospels
these books can be of no authority.
For, it is of no avail
to persons de a iroua of heaven to believe in a book written by
unfaithful,
unholy, and unrighteous men. It is also clear from this confession of
Christ that if it is right, no Christian has faith equal to a grain of mus
If he says that he has the full complement or a modecum of
tard.
faith,
h*i8 asked to remove a mountain out of the way. If it be removed, their
faith is not full, but it is equal to a grain of mustard.
If it is not re
moved, it must be understood that the Christians have not a jot of faith
in them.
If it be said that pride and other passions are here meant
by
the word mountain, it it replied that it is not proper
for* in that
;
t>.,
SATTIBTH PEAKAIH
475
Cimii
XIII
v*
to raise the dead, to give sight to the blind, to cleanse the
lepers, and to
cast out devils from those possessed with them, would mean to awaken
the idle, the ignorant, the sensuous and the bewildc red to the sense of
Even in this case, supposing it to be right, it is
their ultimate good.
not
for, how is it that he could not make such men of his own
proper,
Hence, the above description of impossibilities reveals the
disciples ?
ignorance of Chriit. Well, if he had a little share in knowledge, why
should he have uttered so entirely barbarous a gibber ? However.
fwamî ^* mwtsfr 5, mv*

The castor-oil plant is the tallest tree and is considered as the best
tree in the country which has no tree*.
So, the importance of Christ is
But what posi
justifiable in the country of savages and ignorant people.
tion can be assigned to Christ in these days of learning and civilisation ?
75.
Verily, I s^y anto you, except ye be converted, and beas little children, ye shall not enter into the kingdom of
uome
Mat. rviu. 3.
heaven.
R. If the voluntary conversion of the mind is the passport of heaven,
and non-conversion of hell, it stands to reason that none can take off
another s sin or righteousness. The advice of becoming as little children
indicates that the teachings of Christ are opposed to the facts of
knowledge and the laws of nature. It was also his wish that the people
of his time should believe his teachings as children do, and not question
their truth, but accept them blindly.
Many Christians act childishly,
else how could they believe such doctrines contrary to reason and ex
perience ? It is also plain that, if Christ had not been innocent of knowl
edge and possessed child-like understanding, why should he have ad
vised the people to be like little children ?
For, it is a fact, that a njan
wants to make others like himself.
76.
Verily, I say unto you; That a rijhman shall hardly
enter into the kingdom of htaveu. And again I say unto you,
It is easier for a camel to go through fhe eye oi a needle, than for
a rich man to enter into the kingdom of God.
Mat. xix. 23, 24.
R. It is plain that Christ was poor, and the rich people of his time
might not have respected him, which called forth the above expression. But
it is not true
for, there are both good and evil persons among the rich.
Whoever does good, gets reward ; and whoever does evil, gets punish
ment. It is also proved therefrom that Christ believed the kingdom of
God to be in some country, but not everywhere. If it is so, he is not
God for, God s kingdom is everywhere. It ia the belief of the ignorant
only to talk of entering or not entering into it. It is also asked, it all
the Christians that are rich will go to hell, and all the poor will go to
heaven. Well, Christ the Messiah should have thought a little that
the poor do not possess so much wealth as the rich. So if the rich use
their wealth with discretion in the cause of righteousness, they can obtain
beatitude, while the poor will still remain in the ditch of wretchedness.
Jesus said unfco them, Verily 1 say unto you, that ye
77.
which have followed me, in the regeneration when the son of man
shall sit in ê tfcron O f his glory, ye also shall sit upon twelve
And every one that
thrones, judging the twelve tribei of Israel.
nath forsaken houses, or brethren, or sisters, or father, or mother,
or wife, or children, or lands, for my name s sake, shall receive an
shaU inherit ever-lasting lite. Mat..xix. 28, 29.
;
Ittfli
Fio TREI.
PAITULITT
Now
look at the curious wish of Christ that the people caught

might not get out of it even after his death. The wicked
him who got his master arrested and killed out of his sordid
Their p;irti;ihty will not judge
ararice for 30 Rs, will sit in tho thrones
the families of Israel aright ; but all their evil deeds will be forgiven, and
they will judge other families. It is therelure interred from this teaching
that the Christiana show a great deal of partiality to their co-religionists.
If a white man kill a black man, they generally Adjudge him to be not
ot all blame.
The justice
guilty out of their partiality and acquit him
of the heaven of Christ will probabl/ be like it.
Also, there is a serious
A man, for instance, died in the beginning of
defect in this doctrine.
creation and another will die in the nighfc nearly before the day of judg
ment. The former lay in suspense from the beginning to the end of the
world waiting for the day of judgment ; but the latter had bis trial at
once-!
How great is this injustice
Also, a peivon who goes to hell,
will burn in hell to the end of time ; and one who goes to heaven, will
a very great injustice.
enjoy happiness for ever. This too is certainly
be finite. Also, no
and
measures
should
means
fruit
of
-finite
the
For,
two souls have equal merits and demerits. Hencs, the equitable rewards
and pnnishmetits for various degrees of virtue and vice require a serial
gradation of many heavens and hells to meet the end of retributive justice.
But the book of the Christians nowhere has a place for retributive justice.
Therefor^ the Bible can not be the word of God, nor can the Christ be the
As stated in the .verse that whoever leaves his father and
eon of God.
mother for his sake, will get a hundred- fold of them, it ie very absurd ;
for, no one can have a hundred fathers and a hundred mothers, every one
has one father and one mother. Again, it appears that what is written
in thejy>ok of the Mahomedans, namely, a believer will get 72 women ID
the paradise, is taken from the Bible,
CHRIST CURES A FIGTBEB.
Now in the morning as he returned into the city, he
78
hungered. And when he saw a fig tree in the way, he came to it,
and found nothing thereon, but leaves only, and said unto it.
Let no fruit grow on thee hence forward for ever. And presently
Mat. xir. 18, IP.
the fig tree withered away,
R.
All the missionaries and Christians say that Christ was vary
calm and tranquil, and free from anger and other passions ; but this
verse ot the Bible shows Christ was of hot temper and had no knowledge
He behave I like a man of barbarous habits. For,
of the season of trees.
what WHS the fult ot the tree which was material that he cursed it and it
It must, not have been dried from his execration
dried away ?
but it is
no wonder if a destructive medicine might have been droppe d on it to
K.
in the trap
people like
effect its withering.

79.
Immediately after the tribulation of those days shall
the sun be darkened, and the moon shall not give her light, and
the stars shall

shall be saken.
from heaven, and the powers of the heaven

Mat. mv. 29.
fill
R. Glory to you, Christ what kind of knowledge was it that informed

you of the falling of stars ? What, are the powers of the heavens that shall
be shaken ? Had Christ acquired a little knowledge, he should have cer
!
tainly
known
fall ?
It is
that
pfaiu
all the stars are the systems of worlds.

How can they
that being bjrn in the family of a
carpenter, Chriit
SITTABTH PKAKASH,
478
CMAFTBI XI11
hewing, scraping, sawing and joining pieces of

mind that he could be a prophet in that
barbarous country, he took to preaching among the people. Several of
the doctrines which fell from his lips were good, but many were bad.
The people were barbarous. They took htm by his words. Had Europe
been as civilised in those days as it is now, his success as the son of God
would have been nil. It is the short-coming of the Europeans that
though they are learned and civilised, yet they do uot give up this hollow
religion out of their bigotry and love for fashion and custom, and attend
to the eternally true path shown by uhe Vedas.
80.
Heaven and earth shall pass away, but my words shall
not pass away. Mat. xxiv. 35.
R. This expression also smacks of ignorance and folly.
Well,
where can the heaven go by passing away ? When the heaven is very
It does
subtle and invisible to the eye, who can see its passing away ?
was always engaged

timber.
When
it
not become a good
in
flashed in his
man
to praise himself.
PAKMALITY.
he say also unto them on the left hand, Defrom me, ye cursed, into ever-lasting fire, prepared for the
Mat. XXT, 41.
Sart
evil, and his angels.
81.
Then
shall
R Well, how groat is this partiality that he gives heaven to his

votaries and parts others into ever -lasting fire ? But as it is written
that heaven shall pass away, where will the ever-lasting fire hell and
?
Had God not made Satan a-nd his angels, why should he
paradise be ?
have the trouble ol making so n.uch preparation in the creation of hell ?
If Satan who is one does not fear God, how can he be the Supreme Ruler
For, being one of his angels, Satan lebelled, and Ged could not catch Jjim,
at the very beginning of his rebellion and throw him into a jail, nor
own
r*
How can he claim Godhead ? Satan afflicted even

kill him.
Christ for forty days, and Christ could do him nothing. It is useless for
Christ to be the son of God. Hence, neither Christ is the sou of God, nor
can the God of the Bible be the true God.
BETKAYAL OF CHRIST.
Then one of the twelve, called Judas Iscariot, went
82.
unto the chief priests, and said unto them, What will ye give
me, and I Will deliver him unto you ? And they covenariied
with him for thirty pieces of silver. Mat. xxvi, 14, 15.
R. Now see, all the power of working miracles and of Godhead of
Christ is exposed here.
For, even his chief disciple was not regenerated
and made holy in his very company while in life. How can he when
dead regenerate and make others holy ? How much deceived are his
followers io their belief in him ? For, how can he save anybody after
his death, since he could not save and sanctify his own disciple by virtue
of his actual company while in life ?
As they were eating, Jesus took bread, and blessed it,
83.
and brake it, and gave it to the disciples, and said, Take, eat,
this is my body. And he took the cup, and gave thanks and gave
it to them, saying, Drink ye all of it, for this is my blood of the
new testament. Mat. xxvi. 26, 27.
R. Will any civilised man say so? None but an ignorant barbarian
can say to his disciples that their eatables are his flesh and drinkables
the
his blood.
TJiis very doctrine is called by the modern Christiana
could he
HUMANITY or CHRIST.
ABRIST or CHRIST
Lord
flesh
and blood
they take food and dii k, believing them as the

How bad is this belief ? How can they give
flesh
kind
of
other
blood, who do not abstain in belief
up taking
from eating the flesh and drinking the blood of their teacher ?
HUMANIIT or CHRIST.
84.
And he took with him Peter and the two sons of
Zebedee, and began to be sorrowful and very heavy. Then said he
unto them, my soul is exceeding sorrowful, even unto death.
And he went a little further, and fell on his face, and prayed,
my Father, if it be possible, let this cup pass from
saying,
Supper, that
is,
of Christ.
;>nd
Mat. xxvi. 3739.

had he not been human, and had he been the son of God,
he
knowing what happens in the three divisions} of time, and learned
woald not have acted so improperly. Hence, it is plain that all this
imposture is brought about either by Christ or by hife disciples out of
falsehood
namely, he was the son of God, the knower of the past and
It shows that lie was merely an ordi
and
the forgiver of sins.
future,
nary simple, honest, and ignorant man, neither learned, clairvoyant
me
R.
See,
AKRBST OF CHRIST.
yogi, nor possessed of power.
85
While he yet spoke, lo, Judas, one of the twelve^, came,
and with him a) great multitude with swords and staves, from
the chief priests and elders of the people. Now he that betray
ed him gave them a sign, saying, Whomsoever I shall kiss, that
same is he hold him fast. And forthwith he came to Jesus,
and said, Hail, Master; and kissed him. Then came they, and
laid hands on Jesus, and took him.
Then all the disciples forsook im, and fled. At the last came two false witnesses. And
.
said, this fellow said, I am able to destroy the temple of God,
anck build it in three days.
And the high priest arose, and said
unto him. Answer* st thou nothing ? What is it which these
witness against thee ? But Jesus held his peace, And the high
priest answered and said unto him, I adjure thee by the living
God, that thou tell us whether thou be the Christ, the son of God.
Jesus saith unto him, Thou hast said. Then the high priest rent
:
his
clothes,
saying, he hath spoken
blasphemy
what further
we of witnesses ? Belold, now ye have htfard

What think ye? They answered and said, He
need have
his
phemy.
is
blas
guilty
of death. Then did they spit in his face, and buffeted him and
others smote him with the palms of their hands.
Saying, Pro
is he that smote thee ?
Now
phesy unto us, thou Christ.
Peter sat without in the palace and a damsel came unto him,
saying, thou also wast with Jesus of Galilee. But he denied be
fore them all, say ing I know not what thou suyest. And when he
was gone out into the porch, another maid saw him, and said
unto them that were there, This fellow was also with Jesus of
Nazareth. And again he denied with an oath, I do not know
the man. Then on others saying, surely thou also art one of them,
;
Who
;
he began to curse and to swear, saying,

Mat. xxvi. 4750,56, 61-72, 74.
R.
make
Now
see Jesus
know not the man.
had not even so much power and influence as to
his disciples firm in belief ; and they should not have betrayed him
t vtu at the risk of their
life, nor denied him, nor spoken falsehood, nor
<
,*A
460
SATYABTH PfiArAsn
CIAPTIB XIII
sworn by false oaths. Also, he had no power to work miracles as men

tioned in the Old Testament, that many people came to beat the guests of
Lot, bat two angels of God made them blind. Though it is an impossi
But how much
bility, yet Christ had not even that much power in him.
fuss the Christians make now-a-days in extolling the name of Christ I
Instead of dying 3o disgracefully, should he have fought to death, or
absorbed in trance, or given up tho ghost in any other way; it would have
been well. But whence could he get that sense without the attainment
of knowledge ?
Further on Christ says
86.
(Thinkest thou that) I bannot now pray to my Father, &
he shall presently give me more than twelve legions of angels ?
:
MAT. xvi. 53.

Though he threatened with
his power and praised his Father,

See, how curious is it that when the high priest
yet be could do nothing.
asked him to answer to the witnesses against him, he held his peace F It
is not well done by Christ.
H.id he told there what was truth, it would
have been well. It was not proper for him to boast of his power. It was
also not just on their part who accused him of false charges and smote him ;
for, his fault was nob of that kind which justified their treatment of him.
But they were barbarians. How could they know what justice was ? If
Christ had not set up himself for the son of God in utter disregard for
truth, and if they had not so maltreated hitu as they did, it would have
been well for both the parties. But whence could they have ~o much
knowledge, righteousness, and justness in those days of barbarism ?
And Jesus stood before the governor, and the governor
87.
asked him, saying, Art thou the King of the Jews? And Jesus
said unto him, Thou sayest.
And when he was accused of the
Then said Pilate
chief priests and elders, he answered nothing.
unto him, Hearest thou not how many things they witness
against thee ? And he answered him to never a word in so n uch
Pilate saith unto them,
th U the governor marvelled greatly.
What shall 1 then do with Jesus which is called Christ ? They
K.
all say unto him, Let him be crucified. And when he had scourg
ed Jesus, he delivered him to be crucified. Then the soldiers of
the governor -took Jesus into the common hall, and gathered un
And they stripped him, and
to him the whole band of soldiers.
him
a
scarlet
And
when
on
robe,
they had platted a crown
put
of thorns, they put it upon his head, and a reed on his right hand
and they bowed the knee before him, and mocked him, saying,
And they spit upon him, and took the
Hul, Kinqr of the Jews
And after that they had
reed, and smote him on the head.
mocked him, they took the robe off from him, and put his own
raiment on him, and led him away to crucify him. And when
they were come unto a place, called Golgotha, tha,t is to say, a
place of skull, they gave him vinegar to drink mingled with
And
gall and when he had tasted thereof, he would not drink,
accusation
head
his
his
And
set
over
him.
crucified
they
they
up
written. Then were there two thieves crucified with him, one
on the right hand, and another on the left. And they that
passed by reviled him, wagging their heads, and saying. Thou
!
that dee troy est the temple, and buildest it in three days, save
If thou be the Son of God, come down from cross.
thyself.
Likewise also the chief prieiti mocking him, with the scribes
UESUBKKCTION.
CRUCIFIXION
himself ho cun not save. If

and elders, said. He saved ulhers
ho he the Kins of Israel, let him now come down from the cross,
let him deliver
ami we will believe him. lie trusted in God
him now, if he will have him lur h- s-iid, Jim the son of God.
The thieves also, which w( iv Gratified with him, cast the same
in his teeth. Now from the noon (sixth hour) there wa* darkness
And about tho
overall the land unto the afternoon (ninth hour
ninth hour Jesus cried with a loud voice, saying, EH Eli lama
that is to say, My (Jod, my (i,.d, why hast thou
sabach than*
forsaken me ? Some of them tha^stuod there, when they heard
;
If
that, said, this man ealletli for Elias.

of them run, and took a sponge, and filled
And
straightway one
with vinegar, and put
Jesus, when he had cried
it
it on n reed, and gave him to drink.

Mat. xxvii. 11
again with a loud voice, yieldtd up tho ghost.
22
14,
24, 2(5-34,37-50.
But he was
H. Certainly those wicked people di evil to Jesus
alo to blame. For no one is the son of God, nor is he the father of any
one.
For, if he be the father of anybody, he will be the father-in-law,
brother-in-law, relative of somebody. When the governor had asked, he
should have said in answer what the truth was. It 13 right, tkat if the
previous miracles were true, he should have come down from the cross and
converted all the people to be his disciples. Had he been the son of God,
God would have saved him. Had he been omniscient, w ty should he
have tasted the vinegar mixed with gall to know it and then to reject it ?
He should have known it beforehand. Had he had the power of working
miracles, why should he have expir* d by crying i.K.ud repeatedly?
It should be remembered that whatever cleverness may be used, what is
truth and what is falsehood, will come to light in the long run.
It is also
proved 4rtiat Jesus was somewhat better than the barbarians of that time.
But he was not a miracle worker, nof the son of God, nor a learned man
for, had he been so, why should ho have undergone that terrible suffering ?
RKSUUKECTION,
88.
And, beheld, there was a great earthquake for the
angel of the Lord descended from heaven, and came, and rolled
back the stone from tho door, and sat upon it. He is not
here for he is lisen, as he said, (Come, see the place where the
Lord lay.) And as they went to tell his disciples?, behold, Jesus
met them, saying. All hail. And they came Mid held him by
the feet, and worshipped him.
Then
Jesus unto them, Be
i
s>id
not afraid, go tell my brethren, that they go into Galilee, and

the i*e shall .they see me.
Then the eleven disciples went away
into Galilee, into a mountain, where Jesus had appointed them.
And when they saw him, they worshipped him but some doubted
And Jesus came and spake unto them, spying. All power is given
unto me in heaven and in earth. And lo,
am with you alway,
:
oven unto the end of the world.
Mat. xxvin.
ÔV.*. 10,16
18,20.
What is said above in the verses, does not deserve credence for
against the teachings of knowledge and the laws of nature. Is the
tribunal of God made like a county court, or colleetorate, that ôd has
messengers called angels, and sends them here and there on erand and
they descend from above ? Is it true that he went to heaven and came to
life in that body ?
For, when the wouieu held him by the feet and worR.
it is
SATTAETH PEAK ASH,
482
CHAPTER
was it nut rotten iu three

shipped him, was it the same body ? Why
s
of
talk
one
own po-ver over all. It is
to
mce
is
but
It
arrog
dayg ?
imoosaibte to meet diaciples and talk with them alter death, if these
Borne people not rise frotn the dead t
Why do
things are true, why do
for
?
much
s*ni3
the
So
in
the
heaven
body
gospel of
go to
they
Matthews. Now we pass on to the guspel by Mark.
n->t
ST.
89
MAKK
Is not this the carpenter ?

A-* a ra itter or fact, Joseph
GOSPKL.
rk vi.
tt.
was a carpenter, so was Christ. For

as
a
car
Afterwards trying to turn a
he
worked
pouter.
many years
yrophet, he sat up as the son of Gt il, and the barbarians believed him to
be so. Henco, he showed much cleverness, hacking, hewing, breaking,
NJ TINITY.
hid duty.
splitting, being
B.
ST. LUKE ? GOSPEL.

Jesus said unt j him, Wny caileat thou me good ?
Nona ia good, save one, thtt is, God. Luke xvin. 19.
R. Wndn Christ himself says there is but one God, whence have the
Christians taken their three Gods, namely, the Father, Son, & Holy Ghost?
90.
And
91. He (Pilate) sent him to Herod.

And when Herod saw
Jesus, he was exceeding glad for ho was desirous to see him for a
long seuson, because tie nad heard many things of him ; and he
hoped to have seen soma miracle done by him. Then he ques
tioned with him in many words but he answered him nothing.
No MIUACLV.
Lake, xxm 7 9.
laid account is not found in th,? gospel by Matthews.
R.
Hence,
these witnesses are unreliable ; for vitxesses should say alike. Also, if
Christ had been clever and able to perform miracles, he should have
answered to Herod and showed him some miracle. Therefore it is plain
enough that Christ had neither the virtue of knowledge nor the, power of
ST. JOHN S GOSPEL.
miracles at all.
In the beginning was the Word, and the Word was
92.
with God, and the Word was God. The same was in the begin
ning witli God. All things were made by him ; and without him
was not anything made tnat was made. In him was life and
the life was the light of man. John i. 1
4.
;
<?
R. A wopd can not be in the beginning without a speaker. If the

word was with God, the abuve assertion was useless. Also, the word can
never be God. For, when it was with God in the beginning, it is in
consistent to say that it was in the beginning or it was God. The creation
can never be possible by means of a word, unless its cause be present.
In whom
Also, the maker can create the world silently without a word.
was life or what was life ? The expression in the verse above will oblige
you to regard life as unbeginning. If it is unbeginning, the breathing
of life into the nostrils of Adam id contradicted hereby.
Also, is life the
not
of
the
and
of
lower
r
animals
only
people
light
And sapper being ended, the devil having now put into
93.
the heart of Judas Iscariut, Simon s son, to betray him.
John xin. 2.
K. This is not right ; for, the Christians are asked, if the devil
&li to evil, who tempts the devil to evil ?
If it is replied that
i.kjtupta
r! - -Isfil Is
to
evil
of
his
own
then
accord,
*
tekipted
persona can be evil
1;^ i!ie*2*elv6s,
So what is tbe use of Satan. ? But if the maker and
1
God, then the God of the Christians

God himseit tempts all by means of Satan,
tempter of Sntan
of devils.
488
REVELATION,
MANSIONS
is
is
the very devil
dm
such be the
that they may be devils if theie be devils,

who nmde this book of tho Christ UIIH and Christ the son of God. But
neither it
be the word of Goo , nur can tho deity described in it bo
can Christ be the son of God.
God,
MANSIONS IN HKAVLN.
Let not your heart be troubled
94.
ye believe in God,
In my Father s house are many mansions
believe also in me.
work
of
Go<l
The truth
is
cm
mr
would havu told you. I go to prepare a place

for you.
And if I go and prejjyre a place for you, 1 will come
that where 1 am, there ye
acrain, and receive you unto my elf
may be also. Jesus saith unto him (Thomas). I nm he way, the
no man c math unto the Father, but by
truth, and the life
me. If ye had known me, ye should have known my Father
if
it
were not
so, I
John, xiv. 14, G, 7.

R.
Now, think of these expressions of Christ. Are fliey less in force
than pious frauds ?
Hud ho not spread such a net of his religion, who
also.
would havo be^n caught in it, ? Hud Christ got the monopoly of his
Father ? If lie is in the power of Christ, he being dependent on others
is no God.
Did
For, God does not accept anybodyV recommendation.
God before Christ P How he lays
obtain
bait of mansions ?
nobody
He is simply arrogant who calls himself to be the way, truth, and life.
Therefore the above dogma can never be true,
*9j.
Verily, verily, 1 say unto you, he that believethon me,
the works that I do shall he do also and great ur works than
because 1 go nnto my Fati.ur. John xiv. 12.
these shall he do
the>
R.
Now
think,
why
the Christians wjio reposo full faith in Christ
can not do tho works of raising the dead, and other miracles. If
they
can not*do wonders by moans of fîth, the Christ a\?o did none of them.
This fact should be borne in mind *for C ri~t himself says tnat
they also
will do wonders.
Yet no:.u of the Christiana cat) perfoim any miracle
in the present time.
mind that will
Weil, who has lost the si^ht of
believe Christ to be the worker of miracles ?
96.
They might know hee the on y true God.- John. xvu. 3.
K.
When there is but one unitary God, the
the Christians
;
the"
belufôf
absolutely untrue.
Thus the gospels are full of absurdities.
ST. JOHN S REVELATIC N.
Now listen to the wonderful visions of St. John.
in three
gods
is
And they had on their head crowns of gold. And there

97.
were seven lamps of fire burning before the throne which are the
seven sj.irits of God, And before the throne there was u sea ol
glass, and round about the throne, were four beast* full of eyes
before and behind
Rev, jv 4 6.
K. Now look at the heaven of the Christians which is like a
city.
Also their God is tire like a lamp. It is impossible to wear the
crowns
of gold and other ornaments and to be full cf
eyes before and behind
Who can believe these rhapsodies ? Also, it is written therein that
there
are four be,sts, such as the lion and others.
98
And I saw in the right hand of him that sat on the
throne a book written within and on the back side sealed with
seven
aeala,
Who. is worthy to open the book, and to loose the Baals
484
SATYAKTH PAHKASH.
CHAPTEB XIII
And no man in heaven, IK r in earth, neither under the

was
able to open the book, neither to look thereon. And
earth,
I wept much, because no man was found worthy to open and to
read the book, neither to look thereon. liev. v. 1
4
K.
Now look ut the heaven of the Christians thronged with thrones
and men. There is a book closed with ^many seals, to open and to read
which there is none worthy either in heaven or in earth. Thereupon John
wept. Then an elder said to him that Christ alone was able to open it.
The truth is told in the proverb, jiska liw.h uska geet
His praises
are sung wh se marriage is to be peltbrated. See, all glory is ascribed
But all these things are mere expressions without reality.
to Christ.
And 1 beheld, and, lo, in the midst of the throne and
99.
of the four beasts, and in the midst of the elders, stood a Lanib
as it had been slain, having seven horns and seven eyes, which
thereof?
are the seven

1
Rev.
Spirits of
God
forth
sent
into
all
the earth.
v. 6.
Now look at the work of John s fancy in a

R.
the Christians, four boasts and Christ in heavtn and
curious that on earth Christ had two eyes Mid no
but in heaven he got sev*n } -- Mid oeven urns
dream. There are all

no qne else! It is very
horns oven in name
Also the seven spirits

horns o Christ
Why have the Christians be
For lu^von B s; ke. they should have used a little
1
God turned eyes and

lieved in these things?
bense in it.
And when ho d taken the book, the tour beasts ai.d
100.
four ai.d t \\enty el dor- fell down before the Lamb, having every
of
one of tin in harps, and golden vials full of odours, which are
Rev. v. 8.
the prayers of saints.
When Christ was not in heaven, whom would they, poor fellows,
K,
worship with incense, odour, swut?r, light, and other objects? "How cu
rious is it that the Protestant Christians refute idolatry heroin India;
but
heaven
heir
is
home
the
ot idolatry ?
Lamb opened one of the Feui* ,

the noise of thunder, uue of the four beasts
o?o
And I saw, and behold a white horse
saying. Gome aud
and * crown was given unto
Hiid he that sat on him hud a, bow
him and he wont forth conquering and to conquer. And when
he had opened the second st^l, i heard the second beast say,
Come and see. And there went oufc another horse that was red
101.
and
And
I hoHVti, us
it
saw when, the

wn>
und power was given to hitu thi.t sat thereon to tnke peace from
thoourth. And when leiuul opened the third seal, and lo, a
And whon he hi d opened the fourth seal, and be
black horsj.
hold a pale lu-rso and his name that sat on him was Death
and
:
eo forth.
Kev.
vi. 1
5, 7, 8.
See if this myth is not greater than that of the Indian Puranas.
can horses Mid horsemen live in Louks closed with seals ? The ignoraDce of those whohve takeu tho ravings of dream for truth, can not be
11.
How
exaggerated.
And they cried with a loud voice, saying, How long,

102.
Lord, holy a-nd true, dost thou not judge and avenge our blood
m then) that dwell on tho earth ?
And white robes wore given uuto everyone of them and it
was *jkl unto them, that they should rebi yet for a little season,
IDOLATRY
brethren, that should

servants alô and
be killed as they were Ji-.uld bo fulfilled. Rov. vi. :i. 1J.
r.mmiirted to session JJH it irere,
R. They who are Christian,
a justice." U ^h" accepts ihe Y edic religion,
will wait wivping tor
lr should be asked of the Chris
will luive ro delay in obtaining ju^tict
il.
There is no work of adjnditians if the Court of God is iviw-a-days
not answer these ques
cature, and the juJgiM
Thoy
itting idle
their
who
is mi.>led
mislead
also
tions properly.
for at their
God,
They
on
their
he
wreaks
enemies.
immediately
vengeance
They are of
request
vindictive temper. They take revenge after death.
They have no peace
Where there is no peace, there can be no end of misery.
in mind.
And the stars of heaven full unto the earth, even as
103.
a fig- tree oasteih her untimely fiê, when she is shaken o a
mighty wind.. And tho heaven departed HS a scroll when it is
Rev. vi. 13, 14
rolled together.
until thoir follow
rh<ir
).i-in.<r
>urh
<;lo-.<
J"^
<
;>n
Now
see, ns Jo^ n the ppophoi

his tales without a head or
had
nm
Hcqairad* knowledge, he
Well, the stars are th
systems of worlds, how can they fall on on^ single earth ? How can th*
attraction of the sun and other stars alio\v them to leave their orbits?
Does he think the heaven to be like a
?
The heaven is not a body,
which can be folded or gathered. Therefore John and others were all
mentioned
tail.
mt
barbarians, they had no knowledge of these things.

ELECTS.
,
I heard the mimber of them which were sealed: arid
104
there were sealed an hundred forty and four thousand of all
Of the tribe of Juda were
the tribes of the children of Israel.
.
Rev. vn. 4, 5.
sealed twelve thousand.
R**
or
is
Is
he the
the
God
God
of the Bible the

of the whole world I
have accompanied those barbarians?
God
Had
He
of
the tribes of Israel

only,
he not been so, why should he

helped them on)y. He never
Therefore he îa not God. The
talked of the name or trace of others.

sealing of the tribes of Israel shows his finitoness of knowledge or it
be merely the false imagination of John.
105. --Therefore are they before the throne of God. and
serve him day and night in his temple. --Rev. vn.,15.
my
Is not their God material,

R.
Is it not gross idolatry ?
having a
The God of the Christians does
like man and limited to a place ?
not sleep at night
if
he sleeps, now can they worship him \\\ night ?
He must lose his *leep. If ho wakes day and ni^ht, he will be distracted
body
and very
IDOLATRY.
sickly.
JOG.
And another angel came and stood at the altar, having
a golden censer ; and there was given unto him much incense.
And the smoke of the ins-nso, winch rame with tho praters of MKhand. And the
saints, ascended up before God ouc of the ruigel
fl
angel took the censer, and filled it with fire ot the altar, and c\,
it into the earth.
And there were voices, and thundering and
l nn
anf
ligtmngs,
earthquake. Rev. vin. 3 5.
Now look here thero wore the altar, smoke, lamp, sweet, Mid the
ft.
sound of trumpets in the heaven
Is the henven ! of the Christians
It
to the pagoda o! mendicants or rriirngi*?
infer!
IMS rather mor*
bustle arid alarm in it,
!
>v
CHAPTER XIII
SATYABTB PKAKASEU
486
107.
The first angel sounded, and there followed hiiil and
mingled with blood, imd they were cast upon the earth and
the third part was burnt up, Rev. vm. 7.
R.
Bravo, the Christian prophets
God, God s angels, the sound
ing of trumpets and the farce of the destruction of the Wurld look like a
fire
child
piny.
108.
BorioMi>ss
PIT.
And
the fifth ang.-l sounded, and 1 saw a star fall

from henven unto the earth and to him was given the key of
the bjttomloss pit,
And he opened the botiornlees pit and
there arose a smoke out of the c pit, as the smoke of a great
furnace.
And there came out of the smoke locusts upon the
earth, and unto them was given power, as the scorpions of the
earth have power. And it was commanded them that they should
not hurt the gr ss of the eartb ; but only those men which have
not the seal of God in their foreheads. They sh .uld be tormented
five months.^ Rev. jx. 15.
R.
Will the stars h*ve fallen on hearing the sound of trumpets upon
But they never fell.here upon the
those angels and into that heav-n ?
earth, Well, did Go 1 keep the locusts and the pit for the cataclysm?
They must be abl* to see and re id tha seals so as not to bite the persons
with seals on their forhe-tds. It is a nnre fraud to convert simple folks
to Cnristianity by terrifying
with the biting of the locusts if they
did not turn Christians
Such be efs can gain acceptance in ignorant
Id the description of cataclysm
countries, but not in Ary*vart or India.
:
th->rn
possible?
109.
And
the
HORSHMEN IN HEAVEN.
numb-r of the army of
two hundred thousand.

Well, where
Rev.
the horsemen were
ix. 16.
heaven did so many horses stay, graze ancUive?

tiow much stench
be of so, many horses?
would b- produced in heaven ? Theiefore we the Aryans have all rejected
and such a r* ligion ae is presented in the
such a heaven, such a
It will be better if such a medley O F incongruities and absurdities
Bible.
be purged off from the head of the Chris dans by the grace of the
ANOKLIC COLOSSUS.
Almighty.
110.
And, I saw another mighty angel come down from
.heaven, clothed with a cloud, and a rainbow was upon his head,
and his face was as it were the sun, and his feet as pillars of
fire and he set his
right foot upon the sea, and his left foot on
the earth, Rev. x. 13.
R. Now think of the fablea of these angels, which beat the tales of
the Puranas and buffoon* into nhade.
TKMPLK OF GOD.
111.
And there was given me a reed like unto a rod and
the angel stood, tayiner, Rise and measure the temple of God, and
the altar, and them that worship therein. Rev. xi. 1.
R. The Christians have made temolea. Not only on earfch, but in
heaven also and they are measured
Well, their teachings are like their
heaven. On earth they eat in faith the flash and blood of the body of
Christ in the sacrament of the Lord s supper, and make forma of the cross
in the churches, which i* but idolatry,
112.
And the temple of God was opened in heaven, and
there wag seen in hia temple the ark of his teatameut. Rev. xi. 19
R.
How much
dnn^r
will
in
tht-re
Gi>d,
WAB
TEMPI*.
IN
HFAVKN,
is
in heaven, probably remains closed at nil
d ? There
Can t-here bo a temple of
rime.
at
opened
can bo no temple of the Supreme Being mentioned by the Vedas a* allhe a temple of God of the
Verily, there
pervading and infinite.
R.
The temple which

it is
limes, Jiut
<ium
who has
my
material form either in heaven or on earth nnd the

C. iristianft have the fun of worship, consisting of the tinkling ol bells aud
flourishes of trumpets in their heaven, as it ia found here among the
Hindus. The Christiana may sometimes be seeing the ark of convenant.
It is not known what purpose is served thereby.
The fict is that all
these things are for th u enticement of*he people.
Christians
IN LABOUR IN HEAVE*.
there appeared a grout wonder in heaven a wo
man clothed with the sun, and the moon under her foet, and
upon her head a crown of twelve stars. And she being with
child cried, travailing in birth, and pained to bo delivered. And,
then appeared another wonder in heaven atid behold g great red
dragon, having seven head* and ten horns, and seven crowns
upon his heads. And his tail dr?w the third part of the stare
of heaveu, and did oast them to the earth,
Rev. xu. 1 4.
1
lo.
>MAK
And
In their very
R. Now think of the acme of this long idle talk
heaven a poor worn -in is crying for help, rnd nobody cares for her suffer
How long was the tail of that dragon who
ing nor can he assuage it
throw dow,n a third part of stars on the earth ? Well, the earth is a small
planet, and the stars are large jjv jrld*, th* earth can not contain even one
But it should be inferred therefrom that this third part of all
of them.
the stars must have fallen upon the house of this writer, and the dragon
whose tail was so big as to wind round the stars and to toss them upon the
I
earth,
must be living
in his hoti-e.
WAS
IN
HKAVEN.
And
Michael and hie

there was war, iu heaven:
angels fought against the dragon ; and the dragon fought and
his angels
Rev. in. 7.
114.
Whoever goes
to the heaven of the Christians, must suffer the

Batter give up the d sire of going to each a heaven and
sit down, bowing to it from a distance.
The place where is liO pe&e
and where war is raging, is for the Christians only.
115.
And the great dragon was cast out, that old ser
pent, called the Devil, and Satan, which deceiveth the whole
world.
Rev. in. *.
Did not Satan deceive men when he was in hen Yen ? Why was
R.
he not confined in a jail or put to deatn 1 Why was he cast
upon the
earth ? If Satan is the deceiver of the whole world, who ia the deooiver
of Satan.
If Satan is himself misled, then parsons disposed to go astray
will be misled without Satan.
If God is his tempter, he can not be God.
It appears that the God of the Christians may be in dread oi Satan. For,
if he is more powerful than Satan,
why did he not punish Satan at the
time of committing sin? The government- of the God of the Christians
on earth is not even a thousandth part of that of Satan, flenoe the God
of the Christians can not expel him. Wherefore it is proved that the God
of the Christians is not eveu like the present Christian officers who im
mediately punish thieves and robbers on their apprehension. Then who
Is senseless enough to give o.i the Vedic faith
and to *mbr*tcd the ifia*
agiiviry and fantastic religion of the Christian*?
horrors of war.
488
CHAPTER XIII
SATTABTH PRAKASIT.
16.
the devil
Woe
is
to the inhabiters of the earth
>ma
down unto
Rev.
you.
and
of tho sea
for
xii. 12.
la he not the
R.
Ig God the protector and master of heaven only ?
protector and master of the earth, mankind, and other sentient creatures ?
If he is the king of the world, how can lie not kill him ? Satan goes about
Yet God does not prohibit him
It
deceiving, while God is looking on
8 eems that there are two gods, one good and another powerful and evil.
!
And power was given unto him to continue forty and

117.
two months. And he opened hig mouth in blasphemy against
God, to blaspheme his name, hi* tabernacle, and them that dwell
And it was given unto him to make war with the
in heaven.
and power was given him over
saints, and to overcome them
Rev. xm. 5 7.
all kindreds, and tongues, and nations.
;
ft.
Well, is it or is it not like the work of the leader of robbera to
send Satan, beasts and others to the earfch to deceive mankind, to make
war with saints? Such a work can never be of God or God s worshippers.
118.
And
I looked,
and,
lo, a
Lamb
stood on* the
Mount
Sion, and with, him an hundred forty and four thousand, having
Rev. xiv. 1.
his Father s name written in their foreheads.
See the Father of Christ lived on Mo int Sion, and there lived
But how were the people numbered to be 144,000 ? Only
The remaining millions
144,000 persons were the inhabitants of heaven
on their foreheads. Did they all
of the Christians were not labelled
go to hell? The Christians should go to Mount Sion and see if
there ii tha Father of Christ and his
army. If they are found
R.
also his son.
If he came there, when

there, this writing is true bufc if not, it is false.
did he come ? if it* ba said that he and his army came down fromt heaven,
are they birds that such a large army, flies up and down to come and go
there? If he comes and goes, he is like the judge of a district. If there
for there should be at
be one, tw.o or three gods, they will not suffice
least one god for every world,
One, two or three gods can not tour and
judge in inpumerable worlds at the same time,
;
119.
Yea, saith the Spirit, that they may rest from their
labours and oheir works do follow them.
Rev. xiv. 13.
;
R.
Look here the God of the Christians says that their worka do
follow them, that is to any, all will get rewards according to their
but the Christians say that Christ will take away the sing,
works
aad alflo they will be forgiven. Here let sensible persons think whether
B th can not be true in
the words of God or of the Christians nro true.
a matter in case of their difference. One of them must be false. What
is to us, whether the God of the Christians or the Christians, be false?
;
120
And
the angel
oast
it
into great winepress
of tha
wrath of God. And the winepress was trodden without the city,
and blood ca,me out of the winepress, even unto the horse bridles,
by the space of a thousand and aix hundred furlongs.
Rev. xiv. 19,20
R. Now see if their myths are not greater than those of the Indian,
Puranaa. The God of the Christians mi^ht become much distressed when
in anger.. Aa the
i
his *rath water
winjtpresaes are all of his wrath, is
or is it any otb.er liquid lufcstence that fills a
?
Tha flowing of
thing
CHRIST
TIMPLF
489
MARRIAGE,
blood for a hundred miles is impossible; for blood is soon congealed on

contact with the air. How can it then flow ? Hence, these statements
TBMPLB IN HEAVEN.
are Mse.
171.
Behold, the temple of the tabernacle of the testimony
its
in
heaven was opened. --Rev.
iv. 5.
U.
Had the God of the Christians been omniscient, there was no
use of witnesses for then he would know all. Hence it is conclusively
for he is finite
proved in every respect that their God is not omniscient
in knowledge like mnn.
How can he do the work of Godhead ? No, no
;
he can t. The subject of the Revelation contains many impossible state

How long shall we pro
ments. No body can believe them to be true.
duce them, it is entirely full of like asservations,
122.
And God hath remembered her iniquities. Reward
her even as she le warded you, and double uuto tier double ac
Rev. xvm. 5, 0.
cording to his works.
R.
See the God of the Christians is evidently unjust,; for justice is
done aright when a person is dealt with according to his works both with
regard to their quality and quantity. To reward or punish more or less

than what is done, is injustice* Those who adore the unjust, become un
CHRIST S MARKIAQE.
just themselves.
123.
Let us rejoice for the marriag* of the Lamb is come
and his wife hath made herself ready. Rev. xix. 7.
R.
Now listen, marriages are celebrated in the heaven of the Chris
tians
It may
JTor, the marriage of Christ was performed there by God.
be asked who his father-in-law, mother-in-law, brother-in-law and other
relatives were.
How many children were born to him? The loss of
energy decreases strength, understanding, valor, life, and other qualities.
Therefore Christ must have left his decaye d body thereby this time. For
an obj.et produced from the union of others must undergo disunion.. The
and it is not
Christians are deluded in their belief in him upto present
known how
in
remain
will
delusion.
.
they
124.
And he laid hold en the dragon, that ^ old serpent,
which is the Devil, and Satan, and bound him a thousand years.
And cast him into the bottomless pit, and shut him up, and set
a seal upon him, that he should deceive the nations no more,
till the thousand
years should be fulfilled. Rev. xx, 2, 3.
R.
See with great difficulty and after a long delay they caught hold
of the Devil, and imprisoned him for a thousand years, he will be loosed
Such a wicked being should be always
again. Will he not tempt again ?
in imprisonment or put to death, but never set at
But the
liberty.
kept
existence of Satan is a whim of the Christians. In reality Satan is nothing
II is a device made
by the Christians to terrify and cheat people into ftheir
For instance, a shrewd fellow said to an honest] man, Come with
religion.
me, I wills iow you a deity. Then going to a solitary place, he made a
a man have four hands and stand in the bushes. Then he told the
dupe to
shut his eyes and open them when he orders
and close them again on his
Whoever does not close them, will become blind. Similar are
bidding.
the teachings of these sectarians. They say, whoever does not
accept
their religion, is deceived by Satan.
When he came before, the deceiver
then immediately said acrain Close them. When he was bidden
said, See,
in the bush.es, he said, Open
See the Deity. All saw him.
your eyes.
Such is tho imposture of these religionists.
Hence, nobody shoald fall
into their snare of fraud.
;
>ng
490
SATYABTH PRAZASH
CHAPTFB XIII
125.
(I saw a great white throne, and him that sat on it,)
from whose face the earth and the heaven fled away
and there
was found no place for them. And I SHW the de*d, small and
and another
great, stand before God & the books were opened
book WHS opened, which is the book of life and the dead were
judged out of those things which were written in books, accord
Kev. xx, n 12.
ing to their works
;
R. Now look at their childishness

Well, how can the earth and
the heaven flee away
Where will they rest on ? Where was he and his
throne from whose face they fled ? As the dead were made to stand be
fore God, he must be either sitting or standing.
Is God s work like the
courts and shops of the earth, eince it is done according to what is written
in books
Did God or his clerk write the account of all souls? Such
beliefs of the Christians and other sectarians have m^de him god who is no
!
God and God no
CHRIST
god.
WIFE.
There came unto me one of the seven angels, and

talked with me, saying, Come hither, I will show thee
bride,
126.
t<he
the
Lamb
wife.
xxi. 9.
Christ got a nice wife in heaven.

He must be enjoying
conjugal pleasures. Those Christians who go there, probably get women
for wives and children are born to them.
The increase of heavenly popula
tion must give rise to diseases, and they must be dying.
It is better to
be away from uch a heaven.
CITY IN HIJ.VEN.
B.
Hollo!
127.
And he measured
the city with
the reed 12,000 fur-
The
longa.
length, and the breadth, and the height of it are equal.
And he measured the wall thereof, 144 cubits, according to the
measure of a man, that is, of the angel. And the building of tfie
wall of it was of jasper, and the city was pure gold, like unto
clear glass.
And the foundations of the wall of the city were
garnished with all manner of precious stones, The first founda
tion was jasper, the second, sapphire the third, a chalcedony
the fourth, an emerald
The fifth, sardonyx the sixth, sardius,
;
the seventh, chrysolyte, the eighth, beryl, the ninth, a topa,

the tength, a clfryso prasus; the eleventh, a jacinth the twelfth,
an amethyst. And the twelve gates were twelve pearl* ; every
several gate was of one pearl ; and the street of the city WdS
pure gold, as it. were transparent glass, Rev. xxi. 16 21.
;
R. Look at the description of the heaven of the Christians. If they

die here and be born there, how can they be contained in that city ?
As regards what is
For, there is one ingress of people, but no egress.
written of the city made of very precious stones and of pure gold and so
forth ; it is a trick to wheedle simple folks and to secure them into their
snare. Well, the length and breadth as written are possible ; but how can
its height be 12,000 furlongs
(750 cos) ? It is a pure fiction created by
the imagination.
Whence were obtained so large pearls ? They were
obtained from a pitcher of ths house of the writer of this fairy tale. Tnis
monstrous hoax has quite out-beaten the Indian mythology.
And
anything that
defileth, neither whatsoever worketh abomination, or maketh u
-Rev. xxi. 27.
li
128.
there shall in no wise enter imto
it
491
HlAVBN.
K If it is the ca.se as said above, why do the Christians say that

This assertion of the
ainnejM c\in go to heaven by turning Christians ?
versa is not right, for had it been so, John who talks the false things
Also Christ must not
of his dream, could never have entered the heaven.
have gjue to heaven ; for when a single sinner can not obtain heaven,
how can Christ laden with the sins of many sinners be the dweller of
heaven
HEAVEN.
there ahull be no more curse, but the throne of

aud of the Lamb shall be in it, and his servants shall serve
129.
God
And
his name shall be in

they shall sec his faê; and
And there shall be no night there, and they
for the Lord giveth
need no candle, neither light of the snn
Rev. xxn. a 5.
them light; & they shall reign for ever & ever
him.
And
their foreheads.
Think of the residence
R.
remarn sitting on the thrones?
in
heaven
Will
God and
Christ ever
Will
their servants ever, remain before

them seeing their faces ? Now tell us whether the face of your god be
white like that of a European, or blajk like that an African, or is it like
that of the people of other countries.
Tiiis your heaven is a surveillance;
for there is higher aud lower social position, and it IE necessary to live in
one city only.

How can there be no suffering ?
can never be God omniscient, and the ruler of all.
He who
is
luxurious,
WORKS.
and my regard is with me to
Behold, I come quickly
Rev. xxu. 12.
give every man according *is his work shall be.
R. When such U the case that rewards are obtained according to works,
If there is
there is no forgiveness of sins.
forgiveness of sins, the teach
If it be said that forgiveness of sins is also
ings of the gospels are untrue.
written in the gospels, it will produce contradiction, or false evidence,
and it will falsify the teachings. Cease to believe in the Bible. How
long shall we mention the absurdities and contradictions of the Bible?
What is given above is merely a hint from the Bible of. the Christians.
Wise men will know a great deal from it. Kxcept a few things, all the rest
of what is written in the Bible is false.
Whatever is truth loses its
purity by mixing with falsehood So the Bible can not be worth believing
in.
But the pure truth can only be had for acceptance roin the Vedas.
130.
SATYARTH PRAKASB
492
$i
CHAFTIK XIII
MMARY.
For the division of the Bible see page 70. To the teachings of the Bible
that (1) the earth at creation was without form, (2) the Spirit of. God
moved upon waters, (3) God created Adam out of dust in his image, (4)
he created Eve out of his rib, (5) Satan deceived them, and (6) God liked
Abel s sacrifice of a kid it is replied that (1) God s work is never without
form or imperfect, (2) the Spirit of God is a meaningless phrase and its
makes him limited, (3j God must be like man as Adam
floating on waters
was like God, (4) the creation of Eve from man s rib is fake as he has a full
set of ribs in his skeleton, (b) why God created Satan who deceived Adara
and why he is allowed to deceive the* world, (6) God s accepting Abel s
;
offering
makes him
n flesh-eater.
Noah
not true, as an ark of 150 yards long

of all animals, such as the
&c.
their
with
food. (8) Offering on the
rhinoceros,
lion,
elephant, camel,
altar is probably taken lii-otn the Veda*. (9) It does not bespeak well of
God to confound the common language of all people which ruined them.
did God make the foreskin so as to order its catting after
(10)
Christians not obeying it disproves its truth. (11) God s
The
?
wards
Abraham
with
(Gen. xvn. 22), his partaking of food at his tent
talking
similar acts prove the God of the Christians to
and
other
1
xvin
S)
(lb.
s
sacrifice of his son is an instance of human
Abraham
be human. (1*2)
indicated
is
by Gen. xxxi 24, 30 where gods were
sacrifice (13) Idolatry
The
(7)
story of
s flood is
and 25 yards broad can not contain the pairs
Why
stolen
by Jacob.
(14)
God
being jealous and punishing "children for th?ee generations
his justice and Godhead. (15) The

for the sins of their ancestor, destroys
not
show any mercy in God. It .is
do
5
I.
Moses
of
P)
(Lev.
sacrifices
atoned and forgiven by murdering
a horrible doctrine that sins are
bullocks and roas ing their flesh on the altar to eat. (16) David s making a
house for God who rested there, proves the man-worship of the Christians.
The teachings of the gospels regarding the birth of Christ is an
(17)
s
in the Indian my
instance of impossibility as Kunti conception by the sun
of devils, raising the dead, &c. are like the
the
Also
driving
thology. (18)
which the Europeans don t believe (19) Jesus
myths of the Puranas,
deserted him and denied their discipleship and twelfth
eleven
disciples
betrayed him for 30 Rs, which proves they were

company and teachings. How can the modern
not regenerated
Christ 2000 years after his murder or
Christians can be regenerated by
John
s Revelation is a dream, wherein he
St.
?
(20)
crucifixion by the Jews
book
of
a
Out
opened by the Lamb (Christ) with
saw four horses coming
four
to
and
conquering. He saw 24 elders
horns
quarters
going
seven
As it is a work of fancy, it does not deserve any
beasts with eyes.
disciple,
Judas
Iscariot,
by his
and
serious consideration.
no systematic teaching, the instances of impossibilities

be picked up from the review given above.
can
and absurdities
The books of Tree-thought give a detailed and exhaustive
jj B.
As it is from the pen of Europeans who are
refutation of the Bible.
to read.
They can be
brought up in Christianity, it is very interesting
of them excel
But
few
A.
S.
New
U.
York,
the
Truth-seeker,
had from
Thomas Paine s Age of Reason
As
t
there
is
CHAPTER
XIV-
AC
P H E F
E-
treatment of I&lam in this 14th chapter is based on the Koran,

not on any other book for the Mussulmans have full faith in
it.
Although the existence of various sects lias creattd difference of
views with regard to particular expressions and interpretation of the text,
As, the Koran is in
yet they are unanimous in their belief in the Koran.
Arabic and the Moulvies (Moslem savants) have written commentaries in
Urdu, it was transliterated into the Devamigri characters and afterwards
For
corrected by Arabic scholars before its use in the present discourse.
the object of this treatise is to advance the cause of mankind and to as
certain what is truth or otherwise.
Accordingly a brief account of all
fur
information
with a view to afford them a
is
here
religions
given
public
chance for the consideration among themselves of vital questions, resulting
in the Rejection of evil habits and tho adoption of virtues.
It is foreign to
our purpose to cavil at any Religion or Islam
but it is our object to
bring to light whatever is good in reality und what is evil in the end for
all people.
None can impose falsehood on others or oppose tho progress of
truth in the world. Even after tho determination of truth and untruth,
the people are at liberty to accept or reject what they like
there is no
with
choice.
a
rule
ofIt
is
but
freedom
compulsion
good people
perfect
to regard their or others virtues and vices as such, and then to digest
THEbut
It is tho duty of the

virtues and to abjure vices.
good to give up and
drive away prejudice and bigotry Irom among others at least to lessen
their kconnoss. For what evil is thero that has hot come out of prejudice,
and partiality, aad what ovil will not UWH out of them in the future?
The truth is that it is outside the sphere of humanity- to be engrossed in
self interest at the
expense of others in the precarious iuimnn life like a
flash of lightning in the Shj.
Good readers will intimate what they think
is
it may be corrected if
ni
so
that
this
for
improper
approved
writing,
the object of these lines is to palliate or remove bigotry, prejudice,
jealousy, enmity, dispute, contention, and antagonism and never to fan
their flames.
It is our primary duty to avoid doing harm to any and to
Now 1 proceed to lay before all the good
promote mutual interests.
the
Moslem
of
people
religion in this 14th chapter with the re
subject
quest that they should accept what is desirable and reject what is unde
sirable.
A word is ei.ough to the wise.
%
<
un ?
The Author.
THE RELIGION OF MOSLEMSto attend to the subject of the Mussulman religion.

In the name of the most merciful God. (To begin with the
>OW
name
Ayat 1.
that the Koran is the word of God.
But the above verse shows that its author is somebody else; for had it been
made by God, he would not have used the expression: In the name of
God;* but he should have said, To preach to the people,? It God teaches
1.
oc
God forgiving and kind) Manzil

Keviewer The Mussulmans say
It
Sipara
1,
Surat
1,
the people that they should say so, it is not proper

for, being used in
the beginning of an evil act, it will blot the name of God.
If he forgives
and shows mercy, why has he in his creation permitted flesh-eating for
the pleasure of men, by killing other animals, or getting them slaughtered
with excruciating pain ? Are not those animals innocent and made by
;
And
God?
should have been stated.
begin good works in the

is doubtful.
Are the
sins of theft, adultery, lying and other vices to be begun with the name of
God ? Consequently, the Mussulman butchers pronounce the phrase,
In the name of God" Biamillah^ in splitting the throat of cows and
other animals. If that is its meaning as said above, the Mussulmans com
mence the doing of evil in the name of God* Also, the God of the Mus
sulmans will cease to be merciful for his mercy is not extended to those
dumb creatures. If the Mussulmans don t know its meaning, its revelation
is useless.
If the Mussulmans interpret it otherwise, what is its plain
MERCIFUL GOD.
meaning ?
All praise be to God, the Lord of all creatures, the most merciful.
2.
name
it
God, but not
of
evil
"To
The expression
ones."
"
1,8
1, s I,
2.
God
of the Koran had been the protector of all creatures

and the dispenser of forgiveness and mercy to all, he would not have com
manded the Mussulmans to kill the people of other religions and the lower
animals. If he gives forgiveness, will he forgive sinners ? If he does, why
has he said, kill
infidels, i. e. those who do not believe in the Koran
and the Prophet, as will be shown further on? Hence the Koran does
not appear to have been made by God.
The king of the day of judgment. Thee do we worship, and of
3.
M 1, s l,s 1, v. 3,5.
thee do we beg assistance. Direct us in the right way.
R. Does not God judge always? Does he sit on judgment on 8ome
Jt is right to
It then shows the reign of injustice.
particular day?
in
evil
?
Is the
Will
ask
to
ask
him
and
of
him.
they
help
worship
help
Why do the
right way of the Mussulmans only, or of others too ?
Mussulmans not accept the right way ? Does the straight way lead to
If the good of all is one, there is no peculi
evil that they dcn t like it ?
If they do not wish the good of others, they
arity in the Mussulmans.
RIGHT WAY.
will be unjust.
If
the
tl<N)
4.
Direct us in the way of those to whom thou hast been gracious
not of those against whom thou art incensed, not of those who go astray.
Mt. s I,B 1, v. 6,7.
i
AlKOBlN.
495
As the Mussalmans do not believe prior existence and good and

works done in that life, (rod will bo unjust by giving blessings and
showing mercy to some and withholding them from others. For, to give
pleasure and paiu without the consideration of merit and demerit, is in
while to show mercy to some & to bo :ingry with others without
justice
cause
whatever, is nut in the experience of nature. Equitable justice
any
requi.us Ho can not have mercy and wrath without a cause. In the absence
of good and evil works being accumulated in the previous life,
mercy to
some arid wrath against others are not possible in the face of justice. If
it is a fact what is written in the
commentary on this verse, that God made
men pronounce it so that they may always repeat it in that way the
alphabet of Arabic must also have been taught by God. If it be said
.
evil
that this chapter could not be read without the knowledge of the
alphabet,
it is asked
if
they were made to utter it out of their throat and they
uttered it so. if it is so, the whole Koran must have been
taught with
the utterance of the throat. Therefore the book which contains
things of
As it is given by God in
partiality, can not be called as made by God.
Arabic, the understanding of it is easy to the Arabs but difficult to
This defect or blame
others, a fact which charges God with partiality.
could not have been imputed to him, had he revealed it in Sanscrit, which
is
distinct from all languages out of his equitable justice

the countries in the world.
ALKOKAN.
to,
the people of
all
is no doubt shows the

way to the pious,
say prayers an 1 live on what we have
bestowed on them. Those jseople who believe in the book which is sent
down to ihee, or in those books which had been sent down to prophets
before thee, who believe in thee are directed by their Lord, and it is they
who will be saved. Verily, the unbolievers will not believe, whether
thouâdmonish or do not admonish them, which is all the same to them ;
God hath sealed their hearts and ears, and a, veil covereth their eyes;
M. 1, S 10, s 2, v. 1 6.
great torment is in store for them.
This book in which there
5.
who
believe in the future
Is it not
state,
an instance of arrogance on the pav.t of God to praise

pious are on the right path by themselves;
own book ? Those who are

and this Koran can not show it
his
to those who are in the false

way. Then
Does God make bestowals for expenses out of
his own treasury without regard to virtue, vice and exertion
If he does,
why does lie not give it to all ? Why do the Mussulmans work ? If it
is
proper to believe in the Bible, gospel, and other revealed books
why
do the Mussulmans not believe in them as they do in the Koran ? But
It it be said that the Koran
if
they do, what is the need of the Koran
contains more things, God must have
forgotten to mention them in
previous books. But if he did not, the making of the Koran was useless.
We see that with a few exceptions, till the teachings of the Bible and
Koran are alike. Why did not God make our hook like the Veda ?
Should the end of tho world be believed am) noi any other doctrine?
Are the Mussulmans and Christiana only directed by the Lord, and id
If the pious Christians and Mussulmans
there no sir.mr among thfin ?
be saved, but not other pious people, will it be not great injustice and
what
is
the use of
it ?
r*
Is it not like a decree e^ p&rte to call those people infidels

lawlessness ?
who are not Mussulmans ? If God hath sealed the hearts and ears of the
unbelievers whereby they commit sin, they are not to blame, but it is
God himself who is to blame. Then they have nothing to do with
good
CHAPTER
SATTABTH PRAKASH.
496
XIV
and evil, pleasure and plain why does God give them reward and punish
ment ? For, they were not at liberty to do good and evil.
There is disease in their hearts and God hath increased their
6.
;
disease or infirmity.
Ml, Si, s 2, A 9.
R. Hollo, God increased their disease without iheir fault
showed mercy
to
them
They must have
He
never
much
aggrieved. Is it not
It can not be the work of God
the disease of others
for, the in
felt
greater diabolism than that of Satan ?

to seal the hearts of some, to increas 3
crease of disease is caused by sins.
Fear him, who has spread the earth
7.
as a bed for you, and the

heaven as a covering or ceiling. M 1, S 1, s 2, A 21,
R. Can the heaven be anybody s ceiling ? It is an instance of ig
norance. It is ridiculous to regard the heaven as the ceiling. If they
believe any planet to be the heaven, it is their own belief.
If ye be in doubt concerning that revelation which we have sent
8.
dowirunto our servant (prophet), produce a chapter like unto it, and call
upon your witnesses, besides God, if ye say truth. But if ye do it not,
fear the fire, whose fuel is men and stones, prepared for unbelievers.
1,81,82, A 22, 23.
R. Is.it difficult to produce a chapter like it ? Did not Fezi make a
Koran without a dot* in the time of Akbar ? What fire of hell is that ?
As
Its fuel is all that is thrown into it.
Shall this fire be not dreaded ?
it is written in the Koran that stones are prepared for unbelievers, so the
Puranas also say that a fearful hell is prepared for malekshas^ or nonsanscritarians. Now, tell me which of them suould be believed? According
but according to the
to their own assertion they are to go to heaven
opponents, they are to go to hell. Hence their

contention is all false but the truth is that in all religions the righteous
will get happiness & the wicked torment.
And bear good tidings unto those who believe, and do good works,
9
that they shall have gardens watered by rivers so often as they eat the
fruit thereof for sustenance, they shall say, This is what we were formerly
given ; and there are for them holy wives always dwelling there.
Ml, 81, 82, A 24.
R.
Well, in what respect is this paradise of the Koran better than
the world ? For, the same objects that are in the world, are also in the
heav.en of the Mussulmans only that the dwellers of the paradise do not
die, come and go as the people of the world, and like the women of the
world, who never live here for ever, the holy wives of the paradise live
for ever.
Well, till the end of the world comes, how will they pass their
assertion
of
others,
i. e.,
;
all right, if God is kind to

nights ? Yes, it
them, and they pass their
time in his servic.
For, this paradise of the Mussulmans looks like the
Go-loke or heaven and temples of the Gosains of Gokul or monks of Brindaban. For, won en are held in great hor.or, but not men. In the same
way, women are held in great esteem in the house of God. God s love for
them is also great, but not for the men for, God has suffered the women
How can those women live for ever
to dwell there tor ever, but not men.
-.-
Arabic letters have dots above and beneath them, as

bay, zay, &o.
words as have no dotted letter shows the extraordinary command
over the language of Fezi who wrote a Koran without a dotted letttr, Without a dot
also means without a Haw
*Many
Hence
to use such
497
WORSHIP o? ADAM.
SATAN.
God ? jf it be
GOD TEACHES ADAM.
without the consent
in paradise
in love,wiih the
women.
<f
so,
God may
fall
in
of all things, and then proposing

the the manes of thene
things
-d s H, O
te 1 tnem their
if yn
truth (Thny ot telling them)
names. And when he h*d told thorn their names, God s.in, Did I not tll
you thut 1 kn w t i^ se -rets of he..vetj and eurin, and know the actions
10.
them
He taught Adam the names

DecU e unto
to th- anêl*, sai
n>e
Adm,
s>iy
s 2. A 29, 31.
b- the work ot G^ d to deceive the angels to add to
It is mi act of armgancv, no learned ptr.soii will admit
his greatness?
f it.
eb God wish to
so pioud
its propriety, nor W)|l unyb dy be
overt and covert.

R.
I, cm
Ml, Si,
We
omniscience on the performance -f such i.u *ct ? Verily,

snch v*mty m y succeed if pr ctiseo amon^ savages, but nevtr amuig
the civiliseWoKsaiP OF ADAM.
11.
When we said unt.i tnean^ 1^ Worship A-lam, they all wor
shipped him, exc3nt S if n, who refused, and vv.,s putf^d up with pr-de ;
f tine of
establish his
4
for, he, too,
was
.n
unbeliever.
1,
1, 8 2,
A 32.
U -It proVns G-od is i-ot omniscifiit-, that is, he does net know com
It he knew it,
wl.y should he
pletely of ihnp.hi, present and tu uie
hah no i flacnce ; tor, b^t.t. did
linve created Sainn ?
Ali-o,
obey
Gud to task
S-e S.tan to
his order, Hid God could ou nothing of him.
single-hand d, so how can the IVi u>&ulnjhns HI d their Gud prcvnil where
th -re are millions of inti -els. G d nt nm s ii creates the di>er.se of home
nt
Gu<J
>k
and misleads others. He may .h.ve probably learni tut-so things fitm
tencnerof Satan except G^d,
Satan, and he from God; tor, there can be
SATAI; DECEivi-s ADAM.
We said, O Ad tn d.êll thou nhd t} y wife in the garden,
LI.
and eat ,^ the fruit thereof plentifully wherever ye will but tipproach
uot this tree, le.5 t ye become of the lumber of transgressors. But Sntan
tempted and caused them to forfeit the happiness of par, dise. Where
upon we said, Get ye down, there are eneujies of one another among you.
There shall be A dwelling pUce for you on earth, HI, d a provision lor a
season.
And Adarr v learnt a lew things from his Lord, and got down upon
the earth.
M 1, S 1, s 2, A 3 35.
R. Now look at the short-sightedness of God. At first he blessed
them with an abde in heaven, and rhû a li tie after told them to get
down from it. H;.d he known the futur wl y should he have given them
u benediction ?
tie appears tj be powerless in punishing the deceitful
Satan ? For whom did he create thnt tree ? Wcis it for himself or for
others ? If for others, why did he f -ruid
tin
There ore such things
can not be of God, n-r of the oik made by him. How many things did
Adam lenrn from Gnd ? When Adam Cc.me O the eaith, low d?d he
come ? Is that paradise On a. mou"t-in -r in heaven ? How did he
descend therefrom? Did he c..u;e d..wn fl\ig liken biid, or like a
?
li is evident irom it that since
stone falling upon the earth from ab
Adam was created out of ear h, there
be ear h in tin ir ps-radiê.
n>
/>d
If
mu>t
F -r the
Also, all the angels and othe.s that are theie mu t te lik h.m.
division of the senses can not tae pl.ic^ without he physical bodx
Whi re
there is an eartuly b(.dy there mu>t needs be de-th
Ii
thy die there,
where do th^y gj therefrom ? If here io nodâ h, there 13 n liirth. When
there is birtli, tnere mus needs be death.
If it is *0. what is written in
the Koran, namely, the holy women always live in the paradise,
prove
.
"will
CHAPTER
SATYAETH PHAKASH.
498
to be untrue.
For, they must die.
to
the
going
paradise must also die.
Under such circumstances
XIV
the persons
J3.
Dread the day wherein one soul filial! not depend upon another,
neither shall any intercession be accepted f them, nor shall any compen
sation be received, neither they shall be helped.
1, 8 1, s. 2, A 46.
<
R. Shall we not dread the present day ? In doing evil, we should

dread all days, if no intercession be accepted, will God give an abode
in the paradise on the Prophet^ evidence or recommendation ?
How can
Is God the helper of the dwellers of the paradise, and not
this bo true ?
If it be so, God is unjust.
of those of the hell or gehena ?
the
of the law and power to work miracles.
14.
book
WegaveMoseS
We said unto them who transg roused on the subboth day, be ye changed
into apes and we urade them nu example unto those who were contempo
who came after i lit rn, and a warning to
rary with them, and unto th
A,
82,
1,81,
50-61,
thtt.pkms.-M.
R. If God gave the book of the law to Moses, the need of the
Koran is done away with, As stated in the Bible and the Koran that
;
>*e
God
g;ive Moses the power of working miracles, it is iiot proper to believe

for had it been a fact, it would have been possible of occurrence at
As it is not in the now, it was not in the past. Jt must have
present.
it
been a fraud then, as the nelfish How-a-days set up themselves for learn
ed people among t io ignorant. For, Gid nd his servants still exist, why
does he not give any of them the powe r of working wonders ? They can
nob bring any sign row. What was the need of the Koran, when the
bo ik of the law was given to Moses? If the direction for the distinction
between good and evil be the same everywhere, then making separate
booka of the same is open to the charge of tautology and repetition. Did
God forget tu write in Moses book what he wrote in the Koran R Jf God
condemned the sabbath breakers to turn damunble monkeys to strike fear,
Whoever does buch things can not be God
it was a falsehood or a trick.
and whatever contains such things c^n not be the book made by God.
MIRACLES.
So God raiseth the dead to life, and showeth you his signs, that
15.
perad venture ye may understand. M. 1, SI, S2, r. 67.
R. If God raised the dead to life then, why does he not do so now ?
Will they lie in graves till the night of the end of the world ? Now-adays they are committed to sessions, so to sny. Are the signs of God so
many only ? Are not the earth, sun, moon, and others the miracles of God ?
la the variety of desigu visible in the objects of the world less than a
l
sign from
God ?
They (who
GOOD WORKS.
believe and do good works) shall be the companions

of paradise, they shall continue therein for ever.
Ml, Si, S2, v. 75.
R,- -No soul has power to do infinite good or evil. There it can not
always dwell in heaven or hell. If God permitted so, he would be unjust
and ignorant* If all be judged in the night of the world s end, their
good and evil works should be equal. As actions are not infinite, how
can their consequences be infinite ? As it is said that the world has been
seven or eight thousand years old, was God idle before that time? He
All such assertions are like the
will be idle after the end of the world.
s works oudure for ever.
For
God
He judges
a
child.
of
prattlings
Hence this teaching of the
all according to their gojd or evil works.
16.
Koran
is
not right.
COTINANT.
IMFIDWJ
Whin we accepted vour covenant, anying, Ye shall not shed

17.
-esi on* another of your habitations.
your brother s bio
v
Afterwards ye were
thereto.
T J.MI y^ -o .Qrvn iu. i-jvl v
th^y who slew o e H tot io \ aii r,urn -d s -v-jr.il of your brethren out of
C VENANT.
their h n*es.
M.I S 1. 2 v. 77. 78.
m*ke or accept covenants ?
K.
Well, is it hum n or i* ic di ri-i:)
ik a stiff necked worldly man?
If G nl is omnisL i^nt, why shouM M^ ac
Well, is it a g od conduct not o sho the blood of one another and not
th-iir houses, th*t is to say, to shed
to rum o 10^ own co- -oliyfiorns s CMU
ns of d-ffer^nt ivlijrions, arid to tarn them oat of
the bio
of the
If. is tho
noune-i ?
teaching of tMsehood, ignorance, and partiality.
Did not God know at first Mia h^y w
bre^k the
?
Thus
-
n<ir
<ii-p
>d,
t>
c>f
oer<
th>*r
c">ven-int
>uld
it is
pi in that the
of the Clinsti ns,

its
of
nd the
.d
subject-matter with
a,
i.h
Mu^su matu has *nuch similarity

Tin c in nor be an independent book
few exceptions belongs to the Bib
to fthat
;
for all
e.
These are they who have purchased this present life, at the
18.
price of that which is to come ; wherefore their punishment, shall not ba
M. 1 SI, S2, v. 23.
mitigated, neither shall they be helped.
Can such enmity and hatred be expected from God ? Who are
If they are
sins will he mitigriterl, and who will be helped ?
sinners and if th^y be relieved with ut receiving punishment, it will be
they
wh
>so
an act of injustice
If they be lightened after receiving punishment,
verse, will be lightened by getting
they who BiM m"tioned in the ab
If they be not lightened after receiving punishm nt, it will
punishment
a so be an act of inju-tice.
If the righteous are inetnt by those whose
punishment will be mitigated, their sins are light of their own accord,
wh^t will God do with them ? So it is n^t written by a learned man. In
truth it is pro; er to give h ippine^s to the righteous aui torment to the
unrighteous according to their works.
19.
Verily, we gave the book of the law -unto Moses, and caused
artoHl^s to succeed him. and gave evident miracles to Jesus the son of
Mnry, and strengthened him with the holp spirit. Do ye therefore, when
ever an apostle coineth unto you with that which your souls desire not,
proudly reject him, and accuse some of imposture, and slay others?
M. 1, SI, 82, A, 80.
R. When there is an evidence of the Koran that God gave the book
of the law to Moses, it is obligatory upon the Mussulmans to believe in
Its defects are transmitted to the Moslem religion.
it.
All that is said
of miracles is contrary to nature
They are fraudulently spread to ensnnre simple folks into their
For, what is against the laws of
gion.
nature and the te"chin<-8 of knowledge, is relegated to falsehood. If
there were mirac es then, why do they not take place now ? If they are
not p ssible at the present time, they never existed then. There is not
the l^nst doubt at all
INFIDELS.
20
Vlthough they hnd before prayed for assistance against those
-who bnlieved not, yet when that came unto them which they knew to be
from God, th*-y would not believe therein
therefore the curse of God
shnll b on the intHels
M. 1. SI. S2. v. 82.
R.
Do not the people of other faiths call you infidels as you call
them so, and brinir curse from their God on you ? Which of you is false,
and which true? If we think, we shall find falsehood in all faiths, and
what id truth, is alike iu all, and all contention originates in ignorance.
>ve
r>-l
SATYIBTS PBAKABB
500.
CHAPTBS
XIV
Good tidings to the faithful. Whoever is an enemy to God, or

21.
hia aRgels, or his apostles, or to Gabriel, or Michael, verily God ia an
e#enj to the unbelievers. -M. 1, Si, S2, v. 90.
K. -As the Mussulmans say that God is without a partner
la shariki
whence is this whole host of partners (sharikp) ? Is he who is an enemy to
an enemy to G d ?
be an enemy to any bo- y.
If it i* so, it is not right.
others,
For,
God can
not
FOKOIVKNK^S.
We
will pardon you your sins, and

22.
Sy, forg Ven-as
give in
Ml , SI. S2, v 54.
crease unto the well do^r*.
Will or will not this teuuning of God turn all sinners? When
K.
the people have hope of forgiveness, they do not f-ar sins. Hence the
being who s--iy* so, c*n not be God, nor c-in this ho the book made by
G>d.
For God is iu-it, H* never does injustice. Forgiveness will make
him unjusr. He c*n bo just oaly when ho punishes the people according
M OSES IV!IKACLK.
to tfeeir sins.
When Moês ask*d drink for his people; we said, Strike the rock
23
with thy rod; and t iere gushed out of it twelve fountains. Ml, SI, S2, V56.
!
-Now
anybody P?y such imrossib e things ? It is ttltothat twelve fountains should gush out by striking a
rock \7ith a. r -d, Well, i* may be possible, if it was hollow and filled
with water and then broached, but not otherwise,
God sendeth down his mercy to tsuch of his servants as he
24.
R.
see, will
ge,thor impossible
pleaseth.
1,
1,
2,
7.
B.
Does he show his mercy or favosi to such as are not fit for it ?
who will then do good
If he does so, he utterly disregards the law.
works ? and who will desist rom evil ? For. they will depend Upon the
pleasure of God, and not on th e jconsequ ernes of works. It will establish
uncertainty and the futility of the value of works.
See lest the unbelievers render you unbelievers out of envv,
25
F_>i,
friend* among them of

101.
believers.
Ml, SI, s 2,
see God hi r self gives them a hint that the infidels may not
shake them of their belief. Is hu not omniscient? It can ant be said of God.
PRAYING SIDE.
Wheresoever ye turn youraeives to pray, there is the face of
26
107.
God. Ml, SI, S 2,
R.- -If it is true, why do the Mussulmans turn their face to Mecca
If they say they have an order to turn their face to Mecca,
(Kibla) ?
Will one of them
it is also an order here to turn wheresoever they lik".
be true and the other false ? Also, if Go I has a face, it oannot be towards
For one face must be towards one side. How can it bd towards
all aides.
Therefore it is inconsistent.
all sides ?
27.
(All is possessed by him,) the Creator of heaven and earth ; and
when he d*creebh a thir.g, he only saiih unto it, Be, and it is.
Ml. 81,82, V 109.
for there are
R.
many
thr>
Now
Well, when G-d gives the order B-% who h*ars it ? Whom did
What was f .rrned ? What cause was it. made from ? As
they say there was rothing but God befo e the creation, whence has this
world come ? No effect tnkes place without its cause. Whence has come
such a big world without its en use ? The assertion is merely childish.
Not so. It came out of Go s desire.
Affirmer,
Can a leg uf the fly be m de out of your desire, since you
Denier.
all this world is made out of God s desire ?
R.
ha give
it ?
TEMPLS or MECCA,
KEBLA&.
A.
God
J).
Wh:it
A
D
is
almighty. So he does what he likes.

the meming o f the word almighty ?
i*
iio am do what he likes.

-C*n God create another God ? Can he die of hw own acoord P
Can he be ignorant, sick and foolish ?
A. No, lie can not be HO,
Therefore G d can not do anything against his own and others
D.
In the world three things are
qualities, notions and nature.
required
a a
1. The maker,
in the construction f an obje
potter; 2. Clay to
form a pitciier 3 it* i"eaii8 or instl;ani?ntri with which the pitcher is
As a potter makes a piicher out of clny with instruments, and
m.td^.
as cl*y and instruments ex st before the construction of a pitcher ; eo
before the creation of the w rld there existed the c use of the world,
nature or matter, qualities, actions and mature, which
namely, Pr<krit
-
c>
Hence
are u.ubeginuig.
this doctrine. of the
Koran
ia
altogether impossible.
KAABA OR TEMPLB OF MKCCA.

28.
When we appointed the h ly house of Mecca to be the plaqe of
ani SHI I, Tata the station
resort for m.nkin<i, and a pUce of seouriry
M I, S I, S 2, V 17.
of Abraham for a nlac~ of i-rnyer.
Did not G.d mike or anpoint any holy pUce before the, existence
R.
;
Kab
or the house of
or t-rapl
a holy
of
ions
genera
previous
of the
of
mkmg
e house
oca ?
If he did. there was no
nece*aity
If he d d nor, he deprived the
of Mecca.
pUce for re-ort. God might perhaps not
make a holy place.

v^rse to the religion of Abraham, but he whoae
mind is i-.fatuated ? Surely .we have chosen him in ths wQrld, aji4 in
M 1, S l t S 2, V 122.
tha,t which is to rome he shall be On* -f the ri^hte. us.
B.
How is it possible tht nil thi.t do not bf li*ve in fhe rrligio& of
Abrah -fn, are foolish ? What is the OH use that God chose Abrahrm Qt$y ?
If he chose him because of his bftin^ righteous, there can be many other
F
righteous ppople. I he chose liim without hid being righteooa, he did
Verily, it is r ght that whoever is rightooua,, ia dear to
injustice.
f
KKBLAH.
bar. not the unrighteous.
\\Te have PPPTJ tlee turn ab u thy fnoe towards heaven with un
3j.
certainty, but we will cau^* thee to turn thyself towards a KebUh lhat
toward^ thts holy temple of
Turn therefore thy
will please thee.
Mecc i and wherever ye be, turn your facea towards that plaoa,
Ml, S2. S2, V 135.
R Is it a small i !! itry ? No, it ia a big one.
We the Mussulmans are n^t idolaters but rather we are
Affi mer
iconocL.sts or id. 1- breakers ; for we do not regard Keblah to be God.
Denier. Th y wh.m y(-u regard to be id./UterR, do not regard the
f
ido a to be God but hey pray to God be ore them. If you are icoô^laats,
a
the
do
break
not
Keblah^
great idol ? (The Block Stone of
why
you
have remembered
j^.
Who
before, to
will
be
Go<
f>ioe
Abraham).
an ord r in the Korac that we should torn oar

Bat they have no suoh order ia th Ved,
How oau we be so ? For, it ie ianot bo idolater* ?
oomb^nt upon us to obey God s command.
an order in their Pur.ins. ai yoa have in jour
IK
They have
Koran Th- y believe the Purana to be the word of V vasr, the incarnation
of God, as you .believe ii,o Koran to ie the woid of God.
With
Why
so,
i.oe townrdd the

so bow can they
there
ia
Kbl>ih.
<*ot
SATYABTH PBAKASH
502
CHAPTER
XIV
On the con"
to idolatry, there is o difference between them and you.
The case of the
trary, you are great idolaters, and tht-y are small.
Mussulmans is like that a man was to turn a cat got in before him,.out of
In like manner, the Mussulmans
the house, but, lo, a camel got in to boot.
out of their religion, but the great idol like the moun
turned small id
tain which the mOaque of Mecca is with its Black Stone is thrust upon
i
>ls
Is it a small idolatry ?
Verily, if you accept the Vedic religion
do, you will be free fr,m idolatry and ctner evila, but not otherwise.
So long as you do no abjure \our great idolatry, you should fed ashamed
You should make your
of refuting sm ill idolaters and de-ist from it.
Islam.
as
we
selves saicti6ed by being away trcm idolatry.

31.
Say not of thoê who re slain in fight for the religion of God,
144.
that they are dead ; yea they are living.
i, S 2, S 2,
R.
Well, what is the necessity of dyir g or killinm
fighfc for the
don t you say that it is for y>ur selfish purpose ?
religion of God ?
You will win. They will
Fon, with this bate, the people will fight hard.
i"
Why
Plunder will bring much wealth to you. Aft^rwnr s

r
indulge in sensuality. It is for such and similar pu pu*es that
this extraordinary teaching is given out.
that he is severe in punishing. Follow not the steps of
32.
Satan, for he is your open enemy.
Verily he commandetfa you evil and
and
that
should
wickedness,
ye
suy that of God whicii ye know not.
155.
V
!ol,154,
1.S2, 82,
Is God merciful to the virtuous and severe in punishing the
B.
Mussulmans and cruel to others? If
vicious ; or is he merciful to th
he is so, he cannot be God. If he is not partial, lie will be merciful to
him who is virtuous be he ai-ywher*, and punish him who commits
not necessary to be-ieve in Prophet Mahojned
vice. In such a case, it
and the Koran. As r g.-r.is Sa an. who tern is people to sin a d who
created him ? Di d he i ot
is the open enemy of mankird, wl.y hi^ Gori
know what would happen in the future? If it be said that hn knew
it is not tenable
the future ; but he made tie devil f -r rrym^ people
not fear to die.
you
will
An<t
i>
for, it is the work of the finite to

good and evil works of all sous
uwke
>1
the infinite
ows the
As Satan
k-
from e ernity.
tnor>ug)iy
It it be s id that
tempts all to sin, who hns tenanted him to it?
Satan is misled by himself, the others can al-o be misled in the same wny.
Then what is the use of S*tan ? If God himself misled Sa r an, he won Id be
Whoever mislead,
the devil of devils. It can not be the work of
others, is corrupted by evil company and u ter ignornce.
33.
Verily he hath forbidden you to eat thsit which dieth of itself
and blood, and swine s flesh, and that on which any othe * name but God s
hath been invocated. M. 1, S2, 82, v. 159
R. It is worth while to think that whafc death of itself or is slaugh
There may be a little difference in other respects
tered, is all the same.
As the swine s
yet there is no difference whatever in the fact of dying.
flesh is particularly mentioned as being forbidden, cun it be 8uTO>ed that
C:m it be a good thing to kill animals
it is pr per to eat man s flesh ?
and enemies in the name of God with extreme âin ? It thn.ws a
blot on the name of God.
not God merciful to them, that he
Is
has given them extreme pain at the hands of tne Mussnltnars without
the sins of their previous existence?
He does not regard them as his
children.
Inasmuch as G
does not forbid the killing of c -ws and
other animals highly benjfitial to the world, he causes their murder, as it
G>.d.
>d
WOMKS
CRESCENTADF,
were, and thus oecomes the author of harm to it. He stands charged
with the sin of murder. Such teachings can not bo of God Or of the
book of God.
WOMEN AND FAST,
34,.
it is lawful for you on tho night of the fast to go in unto your
wives, they ;.ra a garment, unto you, and yo are a garment unto them.
God knoweth that yo defraud yourselves therein, wherefore he tnrneth
and
unto you, and forgiveth you. Nov therefore go in unto them
eat
and
until
and
desire
that
which
ordaineth
Gud
drink,
you,
earnestly
ye can plainly distinguish a, white thread from a bla^k thread by the
;
daybreak.
M.
1,
S. 2. S. 2, v. 172.
seems here certain that v:hen Islam was preached or before

asked a believer in the Purana about the detail
it, some body might have
of tho lunar fast, called the Chandrayan in Sanscrit.
The process given
in the Sanscrit
increase
the number of
decrease
and
irf
to
scriptures
morsels in accordance with the waning and waxing of the digits of the
la his ignorance of this scriptural
moon,, and to take food at midday,
injunction he might hare said in reply that food should be taken on seeing
the moon.
Su the Mussulmans have modified it ncc-nding to their cir
cumstances. Bui it is forbidden to go to women on the fast dfj. So God
has added to it that th~y can go in to their wives, and eat during the
night as many times as they like. Well, what kind of fust is it ? Food
is noc taken in
the day, it \s taken in the night. It is contrary to the
laws of nature to abstain from fo^d in day and to take it in night.
CRECKNTADE.
35
Fight for the religion ôf God against those who fight against yon
And kill them wherever y- find them tor temptation to ido!aty i* more
F ght the.-efre against them, until there be i.o
grievous than slaughter.
tenvptation to idolhtry, and the religion be God s. Whoever transgrepseth
against you by so doing ji. e. by attacking you within the limits of Mecca)
do ye transgress agnir.st him in like manner as he hath transgressed
R.
It
M. 1, S. 2, S. 2, v. 174-176, 178, 179.

against you.
R. If the Koran had no such injunctions as above, the Mussulmans
would not have transgressed so much against the people of other faiths as
they have done. It is a great sin on their neck to murder inn* cent
Non-belief in the religion of the Mussulmans is called infidelity.
people.
The Mussulmans regard slaughter or murder to be better than infidelity.
They murder those who do not believe in their faith, as they have been
along. They have fought for religion till they have lost their em
power. They are very cruel to the people of other faiths, is theft
to be returned for theft ?
Shall we commit theft to retaliate for the harm
the thieves do us? It shall ever be an act- of
When a n ignor
injustice.
ant person call us names, shall we abuse him ? It can never be the
teaching of God, of his learned servants, or of his book. It belongs to
the selfish and ignorant
person.
36.
God loveth not corrupt doing.
true believers, enter into the
true religion
M. 1, S. 2, S. 2, v. 190, 193. (God does not love
wholly
doing
pire
all
&
quarrel. )
If God
.K.
to pick
quarrels
does not love quarrel, why does he induce the

with other
pie? Why does he love the
Mussulmans? Is God pleased with those who believe in
of the Mussulmans? Then he is
partial to the Mussulmans.
the God of the whole world.
Hence it is apparent that the
rot be made by, God, nor its
god the God ot all.
pe<
Mussulmans
quarrelling
the religion
He ia not
Koran can
504
SATYAETH PBAKAH
God
37
M.
is
unto
>untiful
whom
XIV
CHAPTER
he pleaseth without measure,
S. 2, S. *, v 1y?.
R.
D)-s
o. G>1 give his jo inty without, regard t^ persons g od &
evil deeds ?
Tnen to d
evil is ;.ll alike.
d
For the bounty of joy
or sorrow depends upon his will.
Hence the Mussulmans do what- they
1
<r
g>
to religion, and tnere are others who not believing in

ran nre rig itrous in their life.
33.
They will ask thee also concerning the courses c.f women.
Answer. They ava -i pollution: theivf Hv* s pirate yourselves fr m women
in their courses, and
But when
g not rear thejn until they be cleansed
are
eletnsed,
th-y
gi in u-to the<n,ys G d path comma ded you. Your
wives nre your ti Iig3
go in therefore unto A our tiling** in wh*t
n an ier soever ê wH. G -d will u
punisu you fur an inco sidentte
like,
the
baing averse
>r,
won in
R
you- o.ths, -M 1, S 2. S 2, v. 205, 236, i(K

Wii.n is written here w tri r.sp-ct 10 ii.-t i.pproaching women in
theiv monthly eours
is
But the direction t men to go in to their
right.
,
HS th- y pie se, is a c u-*e to make them

cupidinous.
punish men f(T an inconsiderat*- oaih, they will
tell lies and break Oaths.
It will make G d an encour;.gur of falsehood.
L AI^ TO G. D.
8}
Who a he. that will lî d u
do 01 g od usury, verily he will
it nn o hiji
..i.ifold
\1. I, S. 2, S. 2 v 221
K.
iat, h s he to d. wit
b -rrowin,/ ?
Wi he borrow from man,
who his fie th wti
worM ? NJ, never. lr/ is s iii wiihour. jhmking.
W*3 his iretsury ru emp y ?
s h^ mrolvnd i
1
by kioing r-ishly
iiir-o basin ss -ni b
and
-n
ran
drifts
rig
by
cheques, so that he now
b -r-ows in -n y to mê d m i .d-*, and co.isents to crive doable of the loan ?
Is it the w irk of honest djiers ntid bilkers?
Ic is tie binkruptôr
who
wives,
are,
their
God dona
till
ge,
n<t
dmbu
t<>
>!e
>ss
u>
wh3H
expenSH exceeds th-ir inc me that have recourse ,t(0 such

never Go-1 tne al/nig -t?.
40.
of the a believe i,
S
ud some of them believed not and if
God had so p âsel, th y w uM not have c mte/ided auiun^ themselves,
bur, Goi doth wn*t he w-li.
M. I. S. 2. s. , v 2H4.
R D all he w rs ke t,l ce by the wi of G d ? Can he do evil or
sin if he will ?
fop it is not. the duty of
If ir, is so, h
no lonvr
is
l
to
Wc.r
Hence it is plain that the
;md
pr
people
hr^^tk pâc^
Koran is not mud** by G d. nor is it written by a viruous leamcd man.
41
To him b l..ng-th whi.t-oever is in heaven. aid on earth. His
thr-iriH is ex endod over he tven an
e^rth.
M. 1, S % s 2, v 237. (What
ever U in he. ven and earth is tcr God).
R
i-ir.Hvei ia in
e iven & e^rth i raade by G d for mankind, &
n t f r hirn-e f.
F ^r he is nef-ctly con enr., he has no desire for any
He who is finite, is not
If tnera is a r,hr ne of Go,l, \w is finite.
objict.
calltd God. F r G d is infimtn HI d all-pervading.
42.
Ver ly Go briu?6 h the su- tro-n tle e st, TOW do thou bringf
t
S^
meisu -es,
but,
><ue
r,
G<>d
>vo<e
jr>O
f ro
tne west.
Wnereupou the
direct ah not the ungidly p->..p.e.
S^H, it i th tlk of i^no ance.
it
and g
iufi iei
1,
WM
83 S2,
cotfomded
for
God
24J.
The sun never comes from the east

on its own axis. Ic is evident
to west or vie* versa

It r
herefrom th.t the au .hor
the Konn did not ki.ow either geography or
astronomy. If G-l doa* not direct th-j sinners to the right path, the
for they are
righteous have no need of the God of the Mussulmans
on.
the, right path.
already
They are to be shown the right way who are
>03
>tites
<-f
GOD
PBAISI OF ISLAM.
ARBITRARY WILL*
gone astray. Therefore it is a great mistake of the author of the Korau

to the benighted.
not to do his duty of showing the rigi.t
Take therefore four birds, and divide
S -iid, to Abr -ham
43.
(G
them Then lay part of them on every mountain ; then call them, and
come swiftly unto th-.-f. M. 1, S3, S2, v 242.
they
wy
>d
;i
<hn\\
See the God of the Mussulmans makes performances

Bravo
Ij the grrtatnejs of God founded on guch performances ?
juicier.
Tho ignorant will cer
learned will repudiate BU *h an idea of God.
K.
like
The
it
tainly be cheated into
it.
So,
God
will be disgraced rather
than glorified.
Ho giveth wisdom unto who m he pleaseth.

144
1, S3, S2, v. 251
R. As he jjiveth wisdom to those Le is pleased with, he probably
If is not
with.
God
godliness.
gives unwisdom to tho-^ he is displeased
all irres ective of persons arid lie alone is absolute
wisdom
to
preaches
but not others.
God
45.
pleaseth
for
will forgive
is
D S AKBITKAK* WILL.
whom
he pleaseth. and
will
punish
whom he
almighty.
Id it rjot like the act of an unjust ruler to forgive the undeserv

If Gud makes
not to forgive the deserving ?
virtuous or
It.
ing and
vicious persons of those whom he pleaseth, the charg of virtue and vice
should not be Uid at the door of souls. If God made souls virtuous and
vicious, they should have neither weal nor woe as a soldier kills a man
by the order of his commandant, and is not punished for the murder. So
the souls should not be punished
unto you better things than this ? For
46.
S.iy, shall I declare"
those who ar devout are prepared with their Lord, gardens through
and they shall
which rivers flow therein shall they continue for ever
and
the favor of God for God regardeth
from
free
wives
impurity,
enjoy
;
his servants.
1,
3,
3, v. 12.
Is he God or a
procurer ?
take for God s book what contains such things ?
Why is he pnrtial ? Did the women who live in paradise for ever, go
If they are
there after their existence on earth, or are they born there ?
are called away before the day of
and
after
their
there
life,
earthly
gone
Well,
Can any
is it
sensible
a heaven or a trothel?
man
are their husbands also not called away ?

Whydia he
that all will be judged on the day of judgment? If
they are born there, how do they pass their time there? If they have
husbands ther^, whence will God provide the Mussulmans gone there hence
has not God made men dwell in paradise for ever,
with wives ?
Hence the God of the Mussulmans is unjust and
as he has done women ?
PBAISK OF ISLAM.
unwise.
[M 1, 53, 53, V 16.
47. --Verily the true religion in the sight of God, is Islam.
resurrection,
break
his
wny
own law
Why
Does God belong to the Mussulmans only, or also to others?

there no divine religion before 1300 years ago when Islam came into
being ? Hence the Koran is not made by God, bat by some unjusf man.
K.
Was
48.
Every soul shall b paid which it hath gamed, neither shall
be
treated
God, thu possebsest the kingdom ;
they
unjustly. Siy,
thou takeafc away the
rhou givest the kingdom unto whom thou wilt
kingdom From whom th-.ni wilt thou exnlteth whom thou wiit, and thou
humblest whom thon wilt in thy hand is good, for thou art almighty.
Thou makeat ,the night to succeed the day thou bringest forth the
;
506
SATYARTH PRAKASH,
CIAPTER
XIV
out of the dead, and thou bringest forth the dead out of living and piovidest food for whom thou wilt without measure.
Let not the faith
ful take the infidels for their protectors, rather than the faithful
he who
doth this shall not be protected of God at all. Say, if ye love God,
then God shall love you, and f rgive you your sins
follow me
for God
:
1, S3, S3, V 21
24, 27.
gracious and merciful.
R. If every soul is to be paid what it has gained, there will be no
If it be forgiven, there will be no full reward, and there
forgiveness.
will be injustice,
ff God giveth kingdoms without good deeds, he will be
Can it be possible to bring f&rth the dead from the living, and
unjust.
vice versa ?
It can not be
For, God s law is inviolate and inexorable.
changed. Now 1 ok at the teachings of partiality. Those who are not
in the fold of Moslem religion, are stigmatised with the epithet of infidels.
It is here commanded not to make friends with the best of them, but to
Such a teaching ousts
enter into friendship with wicked Mussulmans
God from Godhead. Hence, it is plain that ignorance and partiality
dominate over the Koran, its God and the Mussulmans. Wherefore the
Mussulmans are in the dark as to truth. Look at M.iho ned s boast that
would love them, and if they did the sin of
if they believed in him,
is
G<<d
Hence it is certain
him, he would forgive them iheir sins.
that Mahomed s heart, was not pure and that accordingly he made the
Koran or got it made for him.
ST. MABY
49.
hath chosen thee and exalteth
Angels said,
Mary, the
thee above all the women of the world.
M 1, S 3, S 3, V 35.
partiality fo
Lf>rd
R.
how
is it
As God and his angels do not now come to

If it be
they came before for the purpose ?
talk with anybody,

said that the former
generations were righteous, and^the present ones are not, it is not true,*;
were more people ignorant and barbarian in those countries^ when
the religions of the Christians and the t Mussulmans were preached* "than
now-a-cUys, and so such religions opposed to knowledge were accepted by
them. Now there are more enlightened people, and so they do not spread
nay, such sham religions are sinking below the horizon of knowledge,
for there
they make any progress at all.

GOD S STRATAGEM.
a thing, he only saith unto it, Be, and it is
When he decreeth
50.
*
The infidels (Jews) devised a stratagem against him (Christ); but God
c evised a stratagem against them
and God is the best deviser of
), S 3, S3, V39, 46.
stratagems
R.
As the Mussulmans do not believe that there existed any other
much
less
thing but God in the beginning, to whom did God say, Be ? What was
The Mussulmans will never be able in their
that came into existence ?
whole life to answer this question. For, an object can not come into being
without its natural cause. To say thnt an effect takes place without its
cause, is tantamount to saying that one s body came into being without
his parents.
He who is duped, or who deceives and devises stratagems,
can never be even a good man, much less the Deity.
51,
Is it not eu<ugh for you, that your Lord should
sist you with
M. 1, S4, S3, V. 110.
3,000 angels
R. If God asnsted the Mussulmans wi h 8,000 angels, why does he
not assist them uow wken their many kingdoms are ruined and are being
ruined ? Hence this assertion is to caich people iu their snare and is
very revolting to the sense of justice.
it
BELIEF IN
MAHOMED
507
BELIEF IN APOSTLES
He is the best
52. = And help r.s against the unbelieving people.
helper and benefactor. It ye die or be slain in the cause of God, ye shall
Mi S4, S3, V. 130 133, 140.
rejoice for the favour of God
the Mussulmans, who pray to God for
Is God so simple as to
their religion.
is the do r of the Mussulmans
Jt
work, how
is it that
are destroyed or meet with no success ?
God appears to
be attached to the Mussulmans our, of his fondness,
ff God is so partial
to one sect, he can not be worthy of adoration by the righteous.
R.- Look at the error
killing those who don

accept their prayer?
of
pr<>fesr
Gd
t>iey
BELIEF ty APOSTLES.
NOP
53.
hidden
secret,
God disposed to inako you acquainted with what

but God ohooeeth such of his apostl S as he pleasotli
a
be
is
is
;
at d his apostles
M. 1, S 4 S 3. V.
Mussulmans do not believe iu any oilier person but
in Gd, nor do they associate any ore with God, why have they asôîated
th Prophet with God n their belief? The Prophet has becot
-i;ited
with Gd, since God ha?
ootnrflandfd in the Koran. So it is ini "psist
lieve therefore in
Wi
God,
;">{.
en the
s->
d without an associate la thai ik. If it be interpreted to

a btlief in the mission of Mai omed, it is nsked what the necessity is of
If God can not do his work without iiuaking him
his being a prophet.
his prophet, he certainly becomes dependent and powerless.
54.
true believer*, be patient, support one another, be engaged
M. 1. S 4, S 3, V. 178.
in war, fear God. that ye be happy.
R; The God of the Koran and his prophet were both fond of war.
He who sanctions war, breaks peace. I)es a nominal fear of God bring
happiness? Or does it come from the dread of unrighteous war? If
the fear of God in name will do, to fear or not to feur him is alike. -But
if the dread of bloodshed destroys happiness, it is right.
to call G(
BELIEF IN MAHOMED.
These are the statutes of God. And whoso obeyeth God and
his apostle, God shu.ll lead him into gardens, wherein rivers flow,
they
and this shall be greafr happiness. But
shall continue therein for ever
whoso disobeyeth God, and his apostle, and transgressath his statutes,
God shall cast him into hell fire he shall remain therein for ever, and he
M. 1, S4, S4, V. 13, 14.
shall suffer a shameful punishment.
55.
R.
God himself has made Mahomed his associate. It is written in
Koran itself. See how God fondles with the Prophet
He has made
phet the co-sharer in the paradise. Not in one single thing is the
God of the Mussulmans independent. It is then useless to call him with
out the second or associateiess. Such doctrines can nut form the subject
of the word of God.
56.
Verily God will not wrong any one even the weight of an ant or
M. 1, S5, S4, V. 37.
mite, and if it be a good action, he will double it.
R If God does not do even a mite of injustice, why does he double
n good deed? Wny is he very partial to the Mussulmans ?
In fact,
doubling or diminishing a reward makes God unjust.
thj
the
Pr<
When they o forth frum thee, they meditate by night a matter

57.
But God shall write down what they
different from what thou speak^st.
meditate by night
God hath overturned them for what they have comWill ye direct him whom God hath led astray; since f.,r him
.mitted.
whom God shall le^d astray thou shalt fiud no true path? M.I S5
;
4,
V. 80, 87,
SATYABTH PBAKASH.
60S
CHAPTER
XIV
God
writes all events in books and ledgers, he is not omnis

omniscient, he has no manner of uee of writing. The
Mussulmans say that S itan has become the devil by deceiving and mis
leading all but when God also leads men astray, what is the difference
between God and Satan? The only difference seems to be that God is a
great devil and Satan is a small devil. For the Mussulmans say that
whoever misleads is a devil. This ass-rtbn has made a devil of God.
KILL INFIDELS.
If they (infidels) not restrain their hands from warring against
58.
you, take them & kill them wherever^) e find them it is not lawful for a
believer to kill a believer, whoso killeth a believer by mistake, the penalty
shall be the freeing of r, believer from slavery, and a tine to be paid to
and if the slain
the family of the deceased, unless they remit it as alms
person be of a people at enmity with you, and be a true believer, the
But whoso killeth a believer
penalty shall be the freeing of a believer.
designedly, his reward shall be hell, he shall remain therein for ever, and
God shall be angry with him, and shall curse him. M. i, S5, s4, v.90-92.
R.
cient.
If
If
he
is
R. Now Look at the great partiality of the Koran, which allows

the Mussulmans to kill infidels wherever they find them,
But they are
not to kill their own co-religionists.
Killing a Mussulman by mistake
entails atonement only upon the murderer, but killing an udbelit-ver gives
him a right to enter paradise. Such a direction should be thrown into a
well.
Such a book, such a proohet, such a God, and such a religion do no
a positive harm to the woild.
but
Ir s better euch religions should
good
not exist. Wise men should shun such infatuated religions, and act on the
directions of the Veda wherein there is not *n iota of falsehood. They say
that hell is the penalty for the nurder of a Muesulm .in: but their opponents
say that heaven is the reward for the murder o a Mussulman. Now which
of them is true ?
They both should b-* rejected, being fanriful rel gions,
and all persons should believe in the Vedic religion, which showa thorn
the right way of the noble-minded, and warns thun against the wrung
way of the wicked, & which consequently is the best rebgi n in the world.
But whoso separateth himself from the apostle, after true direc
59.
tion hath been manifested unto him, and followeth any o her way than
that of the true believers, we will cause him to obtain that to which he is
and will 6ast him to be burned in hell. Ml, S5, S4, v. 13.
R. Now look at the par inlity of G d t.na this Apostle. Mahomed and
other apostles thought that if they did not promuig te such doctrines in
the name of God, ihey we e or, to be accepted ly the people at larg^,
nor will they get wealth wherewith o live in ease. Hence it is ev dtr t
that th~y were astute enough to accomplish their sordid puruoses at
Whertfore these apost es were n -t good people,
the expense of others.
and their teachings can have no weight wi h the learned good people.
inclined,
GOD S ASSOCIATES.
beli^veth not in G d, and his angels, and his
scriptures, and his apostles, c.nd the last day, he surely erreth in a wide
Moreover they who b lieved, and afterwards became infidels,
mistake.
and then believed again, and afrer that disbelieved, and increased in
infidelity, God will by no means <rpive them, nor direct them into the
60.
And whoso ever
right way M. 1, S 5 S 4, V. 1^4, 165.

R. Can God still be without an aes -ciste ?
IR it not a contradiction
to call God associateless and at the same time to associate, a number of
BKLIW
FOBBIDDDN FLISH
IN
MAHOMBD,
509
after three
beings with him in the belief ? Does not God give forgiveness
Does he show the way after disbelieving three times? Does he
time**?
If all persons dis
not direct into the right way after the fourth lime ?
believe four timas e,.ch, infidelity will increase very much.
61.
God will surely gather the ungodly and the unbelievers to
with God, but he will
gether in hell. The hypocrites act deceitfully
tru believers, t-iko not the unbelievers for your pro
deceive them.
1, S 5, s 4, v. 138, 141, 143.
proof of the ^Mussulmans going to the paradise
and others to the Gehena ? Bravo Away with such a god as is deceived
Let him go and make terms with
by hypocrites, and deceives others
deceivers on mutual understanding.
tectors or friends.
R.
What
is
M.
the
As is tue goddess of small pox so is her ursine wain. When like is

How can they be not deceivers
associated with like, they pull on well.
w 1030 God is a deceiver ? (Jan ic be proper for any one to enter into
friendship with a wicked Mussulnun and not with a non-Mussulman
BKLIKF IN MAHOMED.
good man ?
O men, now is tho apostle come unto you, with truth from your
62.
Lord believe theref re, it will be better for you. God is but one Gad.
Ml, S d, s 4, v. 167, 108.
1{.
When it is written in the Koran to believe in the apostle, is or
God is certainly in one
is nob tho apostle, an associate of God in belief ?
;
and go to \irn. He can never be God

sometimes states God is at one place and at
other times states that he is everywhere, it appears hence that it is
written not by one but by mmy persons.
FOBBIDDEN FLESH.
Ye are forbidden to eat that which clieth of itself, and blood,
63.
and swine s flesh, and th t on which the name
any besides God hath.
been invocated; and that which hath been strangled, or killed bv a blow,
or by a fall, or by the horns of another be,st, and that which hath been
M. 2, S 6, S 5, v. 3.
eaten by a wild beast.
locality, sine? apostles c

infinite.
As the Koran
>me
fi
o.n
^>f
R Are these objects alone forbidden ? Are other animals, insects,

and the liue living creatures allowed to the Mussulmans for food?
Hence, this toiching is a hum in imagination, but not a divine direction.
So it carries no autuority with it.
6 1.
And lend unto God on good usury. I will surely expiate your
evil deeds from you, and I will lead you into gardens,
M 2, S 6, s 5, A 10.
R.
Hollo There will be no money in the house of the God of the
Mussulmans, else why does he ask for loans ? Why does he defraud them
with expiation of sins and admission into paradise? Here it is plain
enough that Mahomed achieves his end in the name of God.
!
65
He forgivet-h whom he pleaseth, & ounisheth whom he pleaseth.
He bestowed on you what he hath given to no other nation in the world.
M2, 86, s5. v. 16, 18.
R.
The God of tno Mussulmans acts like Satan, who makes sinners
them whom he ple.seth. It forgiveness depe,,ds on the will of God,
God in iy go to the paradise and Gehena for ho is the author of good
and evil deeds, and the soul is dependent on him. An army protects and
kills according as its comnundar directs.
The commander, and not the
army, is responsible for the good and evil of its deeds.
of
510
SATTAETH PAEKASH.
CHAPTER
XIV
M. 2, S 7, S5, v 89.
Obey God, and obey the prophet
See God is here associated. It is now useless to believe God
without an associate.
67
God hath forgiven what is past but whoever returneth to transwill take vengeance on him.
M. 2, S 7, s 5, v. 92.
God
gress,
To forgive the evil deeds done is, as it were, to give permision
R.
to do them and thus to increase evil.
The book which contains the
doctrinu of forgiveness is made neither by God nor by a learned man.
It
66
R.
a promoter of sin.
It is proper to pray to some body for the expiation
of future sins, or to resolve to give t^nem up by one s effort, or to
repent
for them. But nothing can be gained it a man merely repents but desists
is
not from committing them.
PKAISB OF KORAN.
more wicked than he who forgeth a lie concerning God,
or snith, this was revealed unto me, when nothing has been revealed unto
him, ^nd who saith, 1 will produce a revelation like unto that which God
hath sent down ? M. 2 S 7, s 6, v. 94.
It appears herefrom that when Alahomed gave Out that God
11.
had sent down a revelation to him, somebody elsn also wished to piny
the same trick, namely, verses were revealed to him, and he shou.d also bo
regarded at a prophet. To confute him and to augment his reputation,
Mahomed might have taken this step
PAKLEY BETWEEN GOD AND SATAN.
We created you. and afterwards formed you and then said
09.
UP to the angels, Worshio Ad-*m and they all worshipped him, except
Satan, who was not one of those who worshipped. God said unto him, What
since I had commands thee?
hinderest thee frm worshipping Ad
He answered, I am more excellent than he thou hast created, me of fire,
and hast created him of clay, God said. Get thee down therefore from
get
paradise for it is not fit that thou behave thyself proudly therein
Who
68.
is
<m,
thou shnlt be one of
He
answered, Give
me respite until the day of resurrection. God said, Verily thou shalt be
one of those who are lespited. The devil said, Because thou hast deprav
then will 1 come upon
ed me I will lay wait for men in thy strait way
them from before and from behind, and from their right hands, and from
aiid thou j-halt not find the greater part of them thankful.
their left
God said unto him, Get thee hence despised, and driven far away verily
whoever of them shall follow thee, I will surely fill hell with )ou all.
thee hence
th>
contemptible.
M.
2,
S8. s7,v. 10-17.
Now
listen with great attention to the dispute between God and

be con
strange tnat an angel who is like a peon, could
trolled by God, nor could God sanctify his soul, and then God let him
It is a great mis
go scot-free in spite of his rebellion and wickedness
take of God. As Satan misleads all, and God misleads Satan, it is evident
that God is th Q Satan of Satan. For Satan openly accuses God of deprav
rather
ing and misleading him. It does not prove the holiaess of God
he has become the prime cause of the introduction of all evils into the
w..rld.
Such a God can become the Mussulmans only, but not other good
His talk wih angels after the manner of men makes the
learned people.
God of the Mussulmans one of physical body, of finite knowledge, unjust.
It is on this account that the learned do not like the religion of Islam.
(Satan was right in refusing to worship man. It is past our understand
ing why God, as here represented, enforced the worship of man, which
is now admitted on ail haucU as
This fable also teaches
downright sin
R.
Satan.
It
is
n<t
<*
PLAQUES IN EGYPT
GOD
511
THRONE.
the lesson of rational obedience even when God commands, much less
It is now generally believed that the Devil is dead,
11 man orders
Ed )
as his monument in fche Koran.
fablo
the
above
leaving
whoa
Verily your Lord is God, who created the heavens and the earth
days and then ascended his throne (in t uo 7th heaven). Call
s
upon your Lord humbly and in secret. M. 2, S8, 7, v. 53, 54.
who
makes the world in
be
infinite
and almighty,
R,--Can that God
the
rests
on
a
throne
in
also
then
&
(5
upper region ? As it cannot be,
days
he cannot also be culled God. Is your God deal that ho hears when called ?
Hence the Koran can not be m;:de
All this teaching is not from God.
made
he
the
world
in
six
When
God.
days and rested in ihe heaven
by
on the seventh, he must have been tired. Is he now asleep or awake ?
If awake, d.,es he do any work? Or is he sauntering about & lounging
at ease for no purpose ?
[s 7, v. 73.
Commit not violence in the earth, acting corruptly. M 2, S 8,
71.
R. This is all right; but in opposition to this in other places in the
are repeatedly admonished. Is not this
K>ran war aiid killing iniidels
a plain contradiction ? It appears that when Mahomed was weak he
preached peace, and when strong, he declared war. Both being contrary,
MOSES MIRACLES.
directions can not be true.
and behold, it became a visible
72. --He (Moses) cast down his rod
105.
s
v.
M
S
7,
9,
2,
sepent
This writing shows that God & Mahomed both believed in such
R,
If it is so, they were both nnlearned.
As none can deny
false things.
and
with
the
these
are performances
with
the
ears,
eyes
hearing
seeing
PLAGOKS IN EGYPT.
of jugglery.
Wherefore we sent upon them (the Egyptians) a flood, and
73
loeusWi and lice, and frogs, and blood
(Still the Egyptians did not
beliovo in Moses) Wherefore we took vengeance on them, and drowned
them in the Red Sea. And we caused the children ot Israel to pass
70.
in six
through the
sea.
Verily the religion which these (people Moses met after his flight
from Egypt) follow, is false, and that which they do is vain.
2, S 9
s7, v. 130, 133, 137. 138.
R.
Now look at this dodge of hypocrisy It is like a.man threaten
that he would send serpents to kill him.
another
Is not that God
ing
unrighteous who is unjust enough to drown one people and to ferry an
What religion can bo more falsely audacious than one which
other,
claims to be true, and calls others false which contain millions of men?
It is like a
For, no religion can have all its followers us good or bad.
court s ex parte decree and so it is the religion of very ignorant people.
Was ^he religion of the Pentateuch and Psalms which they professed
become false ? Or was theirs a different religion which is here called
false ?
If it was a different leligion. what was it ?
S;iy if its name is
JMQBT OF GOD.
given in the Koran.
Thou shalt thou (Moses) see me. When his Lord appeared with
74
And Moses fell down in u
glory in the mount, he reduced it to dust.
swoon.
2, S 9, s 7, v. 142.
R. What is visible can not be ail-pervading. When God performed
such miracles before, why does he not do them now before anybody ?
Being entirely opposed to the teaching of knowledge, it is not worthy of
credtnce.
SATYABTH PEAKASH.
512
CHAPTER
XIV
And meditate on thy Lord in fchine own mind, wiih humility &
without loud speaking, evening & morning.
2, S 9, s 7, v. 204.
R. The Koran sometimes says, call upon thy Lord with a loud
voice, and ac other times says, Meditate on (rod in the mind. Now which
of these admonitions is true, and which is false ?
When one ussertion
It a thing is said by mistake
contradicts another, it is like a mad song,
it does not matter.
(Meditation is o referable).
ALLOTMENT OF PLUNDER.
76.
They will ask tine concerning spoU: Answer, The division of
the spoils b -lon geth unto God and the apostles.
Tnerefjre
God
2,89, B 8, v 1,
R.
It is exceedingly strange that they spoil, itcb like rubbers and
excite others to do the s.-ma, and still they remain as (rod, a prouhet and
believers.
They uphold the fear of God and c m nit robbery and other
evil deeds.
They are not ashame 1 to say, our religion is the best of all.
Will there be any other evil greater than bigotry in rejecting the true
religion of the Yeda ?
77.
(Grod proposed to make known the truth in his words,) and to
cut off the uttermost part of the unbelievers, Verily I will assist you
with a thousand angels, following one another in ord--r. 1 will cast a
dread into hearts of the nnêlivers
Therefore strike off their heads and
strike off all the ends oi their fingers
2, S 9, s 8, v. 7, 9, 12.
75.
fear,
fe<tr
How
cruel are God and his prophet, who extirpate

Splendid
the people not believing in the
islem religion ? Strange, God orders them
to strike off their heads and fingers, and gives them assistance in this
ungodly work Is he inferior to the king of Lanka (the enemy of Kama) ?
All this horrible work is uf the author of the Koran, and not of God. if
it is of
let him be far from us and let us avoid him.
true believers, answer God ard his
God is with the faithful,
78.
not
God and his apostle, neither violate
true
deceive
O
believers,
apostle.
your faith. They plotted a-gainst thee but G- d laid a plot against them
and God is the best l*yer of plots.
2, S 9, s 8, v 19, 24, 27. 30.
E.
If
Is God partial to the Mussulmans ?
if he is, he is unjust ?
Can not God hear without calling ?
not, he is the lord of all creation.
Is he deaf?
Is it not a be* d thing to associate the apostle with God?
Where ia God s treasure to steal from ? Is it proper to steal other
people s property except that of God a- d his prophet ? Such a teaching
can come from the ignorant and the unrighteous. Is not that God de
in
abets others
ceitful,
artful, and vicious, who lays
plots and
have
It
must
been
made
?
Koran
not
is
Hence
the
by God..
plotting
made by some impostor and deceiver, else why does it contain such things
WAR AGANST IDOLATRY.
contrary to reason ?
79.
Fight against them un il there be no opp"sition in favor of idol
And know that whenever ye
atry, and tne religion be wholly God^s.
unto God, and to the
a
thereof
fifth
belongeth
gain any spoils,
part
2, S 9, s 8, v 39, 41.
apostle ; and his kindred
R. Who can be else than the God of the Mussulmans, who fights
and causes others to fight so unjustly and who breaks peace of the
country? See, if it is not the work of robbers to plunder the world and
God s baing a sharer
to set others to plunder for God and his apostle ?
of spoils is like Ins turning a robber himself. To be partial to such rob
It ia a great astonishment, how such a
bers, God disgraces his godhead.
great calamity destructive of peace and grievous to mankind has got
R.
G.>d,
CKBSCINTADE
MS
SPICIAL PROVIDENCE.
up in the world in the shape of u ra!i_ ioM with such a t;od and sach as
H id su h re iîons been not
prophet, and such a bok as und^r review
been
in
ease
and fe icity.
ie
world
have
t
would
prevalent,
SPECIAL ProviDKNc*.
80.
And if th"U didst behold whim t ie ang^ s cius^ the unbelievers
to die
they &tr k^ their f*ces and their bicks and *uy an Q them, Tas e
hur
We d^srry-d thnn in their sm- arid we orowned
ye tue piin
Thereto -e pr j p*rd against th m wiih what force
the people
Ph^r,io
ye are able. M. 2, S^, S8, v. 50, 54, 59.
R. Where are the angels aHleep now when Russia his overpowered
Turkey and England E^ypt ? Formerly G ,d killed th* enem<ea of his
servants, and drowned thorn. Had it been true, he should do it now-a-daya.
Bat aa he never does it, it is fals? and not w..rch believing? in. See how
bad i* the direction that they should do all they cm to afflict the people
of different religions.
Such an advic- can not come from a. learned, vir
tuous and kind-hearted man.
Still th j y write th it God ia kind and juat.
Such teachings deprive the God of the Mussulmans of justice, mercy and
other good attributes.
CKKPCKNTADE.
r
81.
Prophe God is thy support, ard such f the true believers
who follow thee. O Prophet, stir up the faithful to war if twenty of
you persevere with constancy, they shall overcome two hundred. Eat
therefore of what ye have acquired (out of the ransom from tha captives
of the ba f tle of Beder), that
which is lawful and good
for God is
M. 2, S10, SS, v. 63, 64, 68.
gracious and merciful
R.
Well, wh -t sort of justice, knowledge, or religion is this, which
is partial
beneficial to its own followers, though thW may bo in the
wrcyg ? Directions t break peace, to go co war and to incite others to
fight, to, plunder people and regard spoil as lawful, can not be even from
a good min, much less from Goi who is gracious and merciful. la the
faê of these doc rines, the Koran can not be the word of God.
TKOOPS OP ANGELS.
82
ever for God is a great rewardThey shall continue therein
O true believer*, take not your fathers or your brethren for your friends,
if they love
Afterwards God sent down his security
infidelity above faith.
upon hia apostle and upon the faithful, and sent down .troops of angels
which ye saw not
and he punishpd those who disbelieved, and this was
the reward of the unbelievers. Nevertheless God will hereafter be turned
unto whom he ple^seth. Fight against them who believe not in God.
M2, S 10,s 9, v 2 1,22,25,20, 28.
R,
How God can be all-pervading, if Be lives with the dwellers in
paradise ? If Me is not all-pervading, he can not be the creator and judi?e
of all.
It is unjust to tench the people to
give up their fathers, mothers,
brethren, and friends. Verily their evil teaching should not be accepted.
But, they should always be served.
If Go 1 was content wi h the Mussul
mans and sent then, troops of angels for their assistance
before, why does
he not do so now ? It he punished infidels and then fell
upon them before,
where is he ôue now ? Can not God spread faith without war?
heartily wish to h ive nothing to do with such a God.
He is not a God
but a jockpy.
POLIO; OF GOD.
83.
We expect concerning you, that Gol inflicts a punishment on
you, eith-r trom himself, or by our hands.
2, S 10, s 9, v 52.
**
Wfll, rre the Mussulmans the police ,f God, so thut
they arrest
the people of other faiths ? Are billiuns of other men not dear to God?
f
{<)*.
<-f
<f
a<d
>
f.>r
We
514
SAIYABTH PRAKASH
CHAPTEB
XIV
Is a winner among the Musbulmar.s dear to God ?

If it is so, it loaks like
in a country wherein the ruler is an idiot. The wonder is that
the sensible Mussulmans also believe in this unreasonable and baseless
anarchy
religion
84.
PARADISE.
nd women,
believers, both man
gardens through which rivers flow, wherein they shall remain for ever
and delicious dwellings in gardens of perpetual abode; but gc-od-will from
God shall be their mo?t excellent reward. Scoff at them
God shall scoff
M 2, 8 10, s 9, v 72, (W
at them.
selfish purpose of the Koran to men
Ir, is JMI allurement for the
R.
and women in God s name; for, had Mahomed not allured them in this
So is also done by the
wrfy, nobody would h*ve been caught in his snare.
ff at one another
people of other religion?. The people, no doubt,
Is the Koran a religion book, or a
not scoff at them.
but God should
*
FOR MOSLEMS AL<NK.
play bo k?
But the ap *stle, ar.d those whu have believed with hita, expose
85.
God promiseth unto the true
sc<
their
rtur-es
their lives for God s service

either life anr) God hath seal d
and
they
shall
enjoy
the
iro.jd
up their hearts ; where
fore they do not understand.
2, S 10, s 9, v 89, 92.
Those alone are good who
R. Now look at the selfish purpose
ard others who never believe
believe in Moslem faith with Mahomed
When G-d hath sealed tntir heart*, they r.re not to blame
so, are bad.
in committing sins; but it is the fault of Gud, he has prevented them
things of
How great an injustice is it ?

from good by sealing thf-ir hearts
Take alms of their substaric^, that thou mnyest. cleanse them,
86.
and purify tuein thereby. Verily God hath purchased of the true be
lievers their souls and their substance, promising them the enjoyment
whether
o paradise, on condition that they fight for the cause of God
M
2, S 11. s 9, v 1C2, 1 10.
slain.
be
or
they slay
R._\Vell d no
Prophet Mahomed, jou have successfully vied with
tlie Gusainsof Tjokul (Indian priests)
for, it is the chief object of these
to tike the substance of the Ly people and to cleanse
of
India
high priests
What a nice mercantile jobbery you have
them thereby. Good God
started UD that you think ic t^ be a profit to take the lives of poor
The God of the Mussulmans
of the Mussulmans
people by the hands
and
with
hands
murder of
his
washed
has
mercy
justice by causing th
the defenceless people through the Mussulmans and promisi. g heaven
He has blotted the sacred name of godhead. He has
to the latter for it.
become despised in the sight o tê wise and virtuous.
true believers, wage war against such of the infidels as are
87,
near you and let them find severity in you. Do they rot see that they
Yet they repent not, neither are
are tried every vear once or twice ?
v
1
s
125.
S
11,
?2,
2,
9,
they warned.
gee it is an admonition God gives to the Mussulmans to practice
ft.
treachery, inasmuch as they should waoe war or commit murder whenever
be ui the neighbourhood or service
they find an opportunity whether they
faith.
their
of
not
of anybody
Consequently they have dene many tuch
If tho Mussulmans see
of this teaching of the Kora.r.
account
on
things
e* evils mentioned in the Koran and give them up, they will do well.
1
i:
";
Verily your Lord is God, who hath created the heavens and the
and then ascended his throne, to take on himself the
f
3, S 1 1, s 10, v 3.
things.
in six days
t>1ii
ETEBWAL HULL
515
APOSTROPHE.
id simple *i d unnude or ui.cre ited and unbeginning

wua orented, snows that the author f the Kornn WHS
Did God m*ke the world in six
innocent of tiie knowledge of phys cs.
d -yn ?
[r,
not
six day-*, *i"Ce it h:is already been said in the Koran
Thin t ie period of six days spent in creation
t lat. God a*d, B, nn-i it id.
Jf Go
had been infinite, why should he
here mentiirtd IK nut true.
on
f
of
the
he-vens?
Als
as he taks tbe government of
the
ro
stay
thing* o) himself, he acts like nvm to-, what pi,. na will he concoct in
B ttiii/ ori Ins throne, wh- H
.inm-cieVt ?
Hence, it is plain enough that
the
true
of
.ranee
nature
*t G^d muit have made this
in
tht-ir
i^n
B;iv>ig-a
GOD S PahTiALiTY.
book, called th- Koran.
69.
Now h-ith an admonition c me unto yu from jour Lord and
a direction, nnd m^n y unto the true believers.
M 3, S 1 1, s 10, v 55.
this G^d be ong to the Mn*8nlmai s oiily, and not tooM^rs ?
R
Is he p -rtial to tht-m
shows tn^r y o them only, and no to
HI nee he
If the M u*- ultn.na are the true bt-li vers, they need no direc
<thes?
tion.
If God iors n-t netid admonition nnd direction to othtr people than
thj Mussulnifins, i- k iovvledge i* if no use t men.
He flight urove y u, H d
whi h of you would
90
in works*
If thou say, ye sna nurely be raised ag;id afier death.
M3, Sll, si 1, v7.
R If God Ties to see tha works, t he can not, be omniscient. If he
rn 8 s persons aftei cê..rh, he delny-i jarlîrent or as it is called committed
The sky
To write that
it
c<n
b->
D.>HM
<ee
ex<-el
to aensioi.s in the
dead shall not
court
live.
It
is
.niri ttge.
a bint on
He
God
violates
s
nme.
his
own
law,
that the
AroSTROPHE.
Earth, pwftllow np thy waters, fcnd thou.
heaven, withhold
thy rait]. And imtre-lii.t ly the water abated. O my people, t is shecamel of God is a sign nnt,- yon therefore ri^miss her freely that she
may
feed in God s earth.
M 3, S 1 1, s 1 1, v 43. 63
R What, childishnes- is ir ? Can the heaven and .earth ever hear
voice ?
Gracious, if God has a, s-he-oamel, he must also have a hecamel. Also he must have elenhart*, horses, asses, and other
quadrupeds.
Wh..t a nice thing it in tlat G"d i.llows a ehe-cmel to feed in the fields
he ever ride on her ? If tluse things are true, tfcare must be dis
order like tlu.t of the house of n Nabol) in the house of God.
92.
And th- y who shall be miserable, shall be thrown into hell fire
they shall remain therein so long as the heavens and the earth shall
endure. But they who shall be happy, shall be admitted into
paradise
they shall remain therein so loner as the. heavens and the earth endure
ETKKNAL HELL.
3, S 1 1, s
i, v 105, 106.
K.
When all shnll go to heaven and hell after the last day, what
will the heaven and earth remain for ?
If the limit of the
period of abodo
in heaven a-t d hell lasts till the heavens and the eurth
exist, it is a
r.int contradiction to
soy that abode in paradise will be ever-lastino-.
is the iunornnt wlio talk so
c-\r^less!y, but rot God or learned people*.
0.91
(io<d
D->es
When Jo-eph said tmto his father, O my father,

verily I saw
dre,,m e!tfven star*, &c.
3, S 12, s ! 2, A 459.
R. Tiii^ dialogue between the father and the son contains the
story
of J. sejih a d his brethren, which fills the whol-j of the 12th
chapter.
Since ir. cmr i M s sto ie? already prevalent amon the
people, the ttofan
cnn not b c lle i a revelation from God, or c;in be made
b^ him. Soma
body haa written an account of men.
93
in
my
SATYARTH PBAKABB
>,16
CHAPTER
XIV
94.
It is God who bath rai-ed the heavers without visible
pillars
and then ascended his t: rone, and compelled the sun and the moon to
If. is he who hi.th wretched forth the

earth.
He
perform their services
cauSeth water to descend from heaven, ard t e brook-? flow according to
their respective measure.
God giveth pnvi: iou in ;;! u*-d ce unt whom
he pleuseth, and is sparing unto whom he
M 3, S J3. 8 13 A 2,
>
ple<<6eih.
3, 17, 2r3.
The G)d
of the Mussulmans di \ not kno v science at all ; else he

written the story that the heavens Imving nn weight i.eed
no support of pillars. If God lives Vn u loc-lity cslUd Arsli, he can ot
bo almighty, and .-11- per v ding. If Gud had the knowledge of clouds, he
would not have wntten that he caused water to descend from hfnven
rather ho shou d have written that ho o
asc^n-l fruin t -0
w-n.er t
Hence it is clear that the author of thMMTI hal no knowrd^
earth.
As he gives the people felicity a-i/l mi-e y without r gard
of ihe clouds.
of their goo 1 and ovd works, IIB U aa unjust, pirtUl, in-i illit rate sot
95.
will leivViiito rror whom K- p e4 -t i, aud vvili direct
Verily GM 3, 8 13. M 13. A. 27.
unto himself hi n who repmteth
lat is t 10 diff ->rdn3) between G
R.
and S ir,nii, wh^n G^d leads
men intoe"t"or? Siac? Sitiii is reârll wic-ved for h misleads, why
should nor- Uod b3 wicked
the same kind of work ?
account of his
Why should he not be fit for hell fp.irn hi.s sin of -nis Hading ?
To this puroOH^ hav-i we sent do vv a tin K fan in thx Anbic
96
And verily if thou follow the*"r desires after the knowedge
lanû^ge.
which hath been îven thee. Verily unto thee belongeth preaching only,
but unto us inquisition.
3, S 13, s 13, v 37, 40.
Was it irom
Fr
what direction was the Kor
R.
sent down ?
not be
above ? If it is true, God, being finite dwelling in * locality,
the Lord of all. For God is uniformly present everywhere, To deliver
an errand is the duty of an errand boy or a messenger. He has the need of
a messenger, who is finite, dwelling in a locality. Al?o, to receive an
account in inquisition belongs to man, nd not to God for he is omniscient.
It appears that the Koran is the work of some man of limited knowledge.
R.
would not
li-:ve
iuse<l
>
>d
>d
<>n
d<>inr
>m
cn
Ha compelleth the sun and the inoon, which ever diligently per
97
form their courses to serve you. Surely man is unjust, sinful and un
M. 3, S 13, s 14, v. 33, 34.
grateful.
R. Do the snn an the moon ever revolve, and not the earth ? If
I
the earth do not revolve, there will b? flays? and nights ot many years.
It man is surely unjust and sinful, it is useless to give him the direction
never be
of the Koran.
For, they who are by nature depraved,
Seen
in the
the
are
lint
-ous
and
the
sinful
always
right
righteous.
world. Therefore a book made by God can not teach such a doctrine.
*H
98.
When
The devil (being
have completely formed him (Adani), and shall

do ye f*H down and worship him.
spirit into him
I shall
have breathed of iny
mdûmed
Lord,
Adam, sjid,
because thou hast reduced me, I will surely tempt them (men) fco dis
M. 3, S 14. s 15, v 29, 39
obedience in the earth
R. If Gol breathed of his spirit unto Adiu. the latter will also be
a god. If L.H was not a god, why did Grod make him his companion in
Satan of
worship by angels ? Why should not G"d be regarded as the
Mussulmans
or
his
?
elder
his
teacher
For, youjtho
Satans,
brother, or
dedeivor to be S*tan. God deceived Satan who accused God
c
for refusing to worship
4C>.
^^3
_.Y
BOOK OF DEEDS
PBOFHJLTS OF NATIONS.
517
deception and said ho would tempt rn^n to disobey him*

God did not pnnish and imprison him
Why did he not put
J
in his face of
.:!
him
denth
to
ROPHKTS OF NATIONS.
We
99.
have eretofore rnifud
fcdnioiMsh them.
When wn will tho
He
and
it
R.
It
M.
a,
God sent
up in every nation an apostle to

same is, that we only say unto it,
S14, s!6, v. 35, 89.

his apostles to all nations,
why
should they be
infidels,
their own profilers

Are noo other prophets than yours
worthy f roveri UH ? It is nnjnst. If apostles MPP *enfc to all countries,
wi.o wns sent to AryavartH (India) ? ,Trertf>re thip doctrine is not
proper
As regards God HayiiPg to the earth, Be, it being inanimate
to be liel eved.
when following
Mil not understand if.

How can God s order be executed ? As you don t
believe the ex -tn ce of any other thing in beginning but God, who heard
or what was it that turned as God ordered ?
his order ?
These
teachings are of ignorance which ignorant people readily believe.
Who
"
Thty attribute daughters unto Go!
100.
(far
be
it
from him.)
By
d we have heretofore ent messengers unto the nations before thee.

M. 3, Sli. 816, v. 55,62.
R.
What w lll God do with daughters ? It is man that has daughters.
d nor, Sons attributed to G d ?
d uigvt-r-i
rWhat is tho cause
Why
Tell it if you know,
.f
att ibuting (ijiu -ht^r^ to God?
fo swear is
ch,,r c
For such H generally seen in the
istic of lia-s, und not, of God
LiurR swear, why should the trmht ul take an oath ?
world.
NOT
In the verae,
It is unintelligible that God swears by God.
God
d we are two persons.
Tn so are they whose hearts, hearing, and sight God hath sealed
10
up ; .in these are the negligent. On a certain duy shall every soul come to
pleatf for itself, und every soul shall be rep nd tht wh ch it shall hnvo
und they 8h;Jl no- b^ treated unju-tly. M. 3, Si4, 816,
wiougbt
.
a>
<.{
1
*
v.
MS,
&
I ATONRISTENCT.
INJP--TICE
If h
sealed their hert-,
1!*.
R.
wuhout
When God hims

fault
.n
rheir
pan.
They are not mude
they
free..
re
How
punished
great a
In the teeth of the assertion, it is said in the

is this in God s plan
Koran that every soul sh.ll be reptid what it has acquired, neither more
nor less. They have done no sins out of their free-will but they were BO
So they are not to blame, *nd consequently
made by God to do them
rather
God should take upon himself the consenot
suffer
should
they
If what is done shall be repaid, for what will
qu.Mices .f their sins.
defect
r*
If forgiv.-iiees be given, it will dispense

forgiveness be given to souls?
with justice. Such confusion of plans o m not be ascribed to God. It is
Bo -K OP PKKDS.
the work of raw youths.
102.
And we havo appointed hell to be the prison of the unbelievers.
The fat- of ev^ry m-m have we bound about his neck and we will produce
unto him, on the day of resurrection, a book wherein his actions shall
be recorded it shall be offered to him open. And how many generations
M. 4, S 15, S 17, v. 7, 12, 16.
have we consumed since Noah ?
R If jt i g right that they are infidels who do not believe in the Koran
Prophet. God of the Koran, dwelling in the seven tli heaven, *nd their
prayer, &c., a d thnt hell is made for them orly, it will bo nn act of their
partialiry ; for, all of the-i. who believe in the Korart oan not 09 righteoui,
and all others who do not so believe, sinful. It is merely cbildUh to flay
that a book of raanV dee ds has been tied to ki B lieck
We do not neb u
;
511
BATTABTH PBAABH,
CIAPTSR XlY.
about anybody
s neck.
I fit is for th
purpose of awarding tie deids
looks like an Urchin s pb y to tnlk of seulii g their hearts
and eyes, and forgiving tin ir sins. Where is the bn-k i ow *hith
will produce untu every one on the day of resumctiun ?
Does God Write
in it like a merchant casting his account?
How can fate be written of
deeds don- to form
persons, where there is no previ< us existerce, arid
fate? If God has inade their fate with, ur regard to their need-, he hag
done them injustice; for, why has he given
pleasuie ai-d pain with
out doing go<d and evil deeds to be einitud for any rewaid ? If it be
said it is God
Fv r injustice
will, he has done injustice in th*t case also.
is to award
peisot-s pleasure or pain more OP less without the consioeration of their doing good or evil deeds.
Will G d h raself read the book
of deeds, or vill a reader assist him ? If God Danishes the r-OuLs of ancient
time without faults he will be unjust,
he who is unjust, c .nuoi be God.
MIKACLE OF CAMEL,
103.
gave unto the tribe of Tht n-ud, at their demrd, the shecamol visible to, their sight. (G d y; id to S*tan \\hothreatei ed to decrive
men on his expulsion from paradise : Entice to vwnity such of them t;8
of people,
it
Gd
i<o
thm
an<t
We
tou
Oi
cer.in day we will ciil ail men 10 judg

ment with t^(ir respective lenrer> Hnd wi.osoevM j-h.-11 h ve he took
of deeds given him into his ri hi. h u.d.
M 4, S 5, s 17, A 57, ti 2, o 9.
K.
Admirable! Whatever womlerul sijns there ;re, there is a
CHf.st,
by thy
voice.
she-camel among thf m to pove his txif-tei CK, or she is a on :;ns ot tr) ii g
an order to Sat*n to e ice rat-n to pin,
the faith of men
If God gav
he would be the commn-Jerof the devil ai d
êsônsihlt- f r^ll^the sins
committed by men. It is the men of low undersiniidn g to call such a
w th he*r npo-tUs t judge on the
being God. As God summons nil
day of destruction, wi 1 th^y wait for judgment till then, as if romr itted
It is errievousto all to be c<mmitt-d to senior. s, till judg
to sessions ?
ment is given. Hence it is the firsr, du y of a judge to deci ie c ses
ki
8utn ose a judge s. ys until
quickly, It is the justice of
Popun B\
t o
thieves and their accusers
judj meut
fifty years be In tight for tivl,
Such an in
of arquittnl or punishment should be tfiven in th*ircê^.
In th 8
stance would re*emb e the judgment of
d; y of r--surrectiu.
case a criminal remains m d^r arrest f -r fifty years and another who is
caught on the dny of judgmeut gets his sentence at once. Such can not
ana s Code,
be an act of justice,, For justice, consult the Veda ami
wherein there i* not a motnei-fs delay of judgment, t.nd ev- ry one gets
reward or punishment according to hi* deeds. A -, the nccoiupnn mei t
of prophets by way O f witnesses w^th c-iminHls depreciate tie Value of
omniscience of God. Well, can such a book be ever considered as nu.de
by God, atid the giver of its commnndm j i.ts, God ? Nu, never.
SALVATION.
104.
(As to those who beliove,) for them ar prepared gardens of
eternal abode, which shflll be watered by rivers
they shall be adorned
therein with bracelets of gold, and sisal? be clothed in green garments of
how
fine silk, and brocades reposing themselves then in on thrones.
30
v.
S
and
S
a
a
how
couch
J8,
15,
4,
eaey
happy reward,
B.~ Excellent! What a nice heaven is depicted y the ran, where
f.ir rei ose
in there are garden*, ornamen s,. garments,
pillows, bolsters
If an intelligent person thinks, he will fi d nthing mor^- in the henven
of tê Mupsulm; ns than in the e?nth, except injustice, for iheir WOI-KS
finite and their repaid* infinite,
li sweet be always taken, it Ustet
!
\>Q
mn
e."
<-f
tl<e
s<
wr
GOD
519
MERCIIBSMIBSS
TEMPTPR
T.HF
\J jt
When the people in the parade always enjoy

boeo ne painful to them.
Henc, the true doctrine of
is
to enjoy happiness for n gr>at cycle of eons ^Munakaipa)
and then to return to incarnation.
like snap
fVw days.
in a
it
pleasure,
salvation
will
And
105.
those former cities did we
and we
dastroy when
them previous warning
they jicted un
destruction.
MKKCILKSSNBSS.
R.
Can the whole of town be sinful ? Hi* determination to destroy
it after its
For he resolved when he
iniquity fr.kes off his omniscience.
saw its iniquity. He did not know it before. II* s also ir/erciless thereby.
Aa to the yourh, hi parent} were true believers, and we feared
lest he, being an unbeliever, should olflige them to Buffer Irs perverseness
and int?r;itir,ude. And he followed his way, until he came to the place
where the sun sett^th and he f mud it to Set in a spring of black mud.
And t evs;tid,O Dhulktrnoin, Verily Grog and M;g-.g waste the land.
SUN SBTS IN MOD.
4, S 16. s 18, A 78, 84, 92.
R.
Well, what a great misapprehension is it on the part of Go4 ?
He feared lest the parents of the youth should be misled and turned y way
from his path
It can not be said of God.
Then see another instance
of ignorance.
The author of the Koran understands that the sun sets
into the spring of black mud at night & rises in the morning.
Well, tho
sun is much larger than the earth. How Lan it sink into a spring or lake
o~ even a sea of it ?
Hence, it is apparent that the author of the Koran
h d no knowledge of geography or astronomy.
If he had,it, why should
he write s^ch a thine agtin^t the known f*3ts of knowledge ? Also, the
h*ve it, why do
If
believers in the Konn hnve no m- h knowledge.
thv believe in a book which i* so t u of fiction ? N-w see the injustice
of God.
He is himself the maker, king and judge oi: the world, and he
alfovi 3 Gog uid
It ia con
gog to wnstn Lmd an 1 c?eat disturbance
d.
and
not
tfie
of
God
he
Tnerefore
tc\
barbr4ri*ns,
literati,
trary
dignity
ba ieve in such a book us the Koran, j IMACOLATE CONCEPTION.
And remember in t e book of the Koran the story of Mary ;
107.
when she retired from her fami y to u placo towards the east, and took a
veil to c nceal herself from them ; and we sent our* spirit Gabriel
unto her, and he upp-ared u-uo her in the shape of a perfect man.
She said, I fly for refuge unto the merciful God, that he may defend me
from thee if thon fearest him, chou wilt not aporoach me. He answered,
verily I am the messenger of thy Lord, and am sent to give thea a holy
son.
She said, h
shall I have a son, seeing a nan hath not touched me,
and I am no harlot ? Wherefore she conceived him
and she retired
aside with him in her wo nb to a distant place, *. e., in the forest.
justly
4,
grave
15, s 18, A 57.
of
their
10<>
th<*y
>w
S16, s9, A 15-19,21.

R. Now let wine men think that, if all the angels are the spirits of
God, they canuot be separate fr,/m God. Secondly, it is injustice that
But
Mary, a virgin, gave birth to a son, without her desire to see a man.
an angel ninde her pregnant by the order of God. It is opposed to
jus
tice.
There are m my other things unbecoming mentioned here, which
are mt proper to touch upon.
GOD THMPTS TO SIN.
4,
108.
to ir.ciie
R
God
D -st th u nor, nee t iit we send the devils againt the infidels
them to sin Sy th-ir in^tig ition ? M. 4, S16, S 19, v8l.
There can be no bl m^ on them, who are tempted to sins, when
himself send* devils to dtvnive them,
They can not be puniahed
for
BATTABTH PBAXABH
CHAPTER
XIV
it, nor the devils, for it is done by the order of God, who.should bear the
consequences thereof. If he is jusn, he should suffer the punishment of
If he does not care for
sin, whioh is hell.
justice, he will be unjust, and
called a sinner.
an unjust man
shall be gracious unto him who shall
I
109.
repent and believe,
and shall do that which is right and who shall be right y directed
is"
M4, S
R.
S20,
v. 78.
-The doctrine of forgiveness on repentance advocated by the

all people to be sinful
for, it inspire* sinners with
Koran encourages
sin.
He^co this book, called the Koran, audits
great courage to
author are the enconraêrs of sinner*, -to continue their coarse of iniquities.
Hence this book can not be made by G d, nor the being described therein
MOUNTAINS STEADY THE EAKTH.
can be God.
110 And we placed stable mountains on the earth, lest it should
"do
move.
M.
4,
17.
21, v. 30.
R. If the author of the Koran knew any thing of the revolution of

the Garth and other motions related thereto, he would non s-ty that the
earth did not move from the placing of mountains upo.i it. It may be
doubted that it will move but for the weight of mountains. But Why does
ic move in an eaithqu-*ke in spito of he weight of mountains ?
111.
And remember her who preserved her virginity, and into whom
M. 4, Sl7, S 21, v, 88.
\re breatheft of our spirit.
R.
No enlightened man will write such an obscenity in his book,
much less in theôk of God a d said therein by God. When such indecorous twiners are not fit to be told before men, how can they
good
before God ? Such things disgn ce the SaCTedr.ess of tne K ran. Had
they been grood, they would be commendable as those f the Veda.
thou not perceive that all creatures both in heavtn and on
112
earth adore G"^, and the sun , and the moon, and the stars, and ^he
mountains and the trees, and the beasts, and many men ? Ttey be
and
lievers) shwll be adorned therein with .bracelets of gold, and pearls
And cleanse my huse for those
thr ir vestures therein shall he silk.
who compass it, and who stand up. Afterwards let them pilgrims to the
and compass
Caabi) cleanse their persons and let them pay their vows
the ancient house that ye might magnify Gd. M. 4, S 17, .S 22, v. 19, 23
IDOLATRY OP CABBA.
25, 28, 33.
R.
Well, material objects can not know God. How can they adore
him ? Hence this bonk, c tiled the Koran, cn nor. bn made by God ; it
Wnat a nice
to have been written by a man of bewildere i muxi.
ppe>irs
heaven it is where orn: merits of gold atid penrls and trartnents of silk are
This paradise does not appear to be more gorgeous than
pot to wear
the pah.ces of king*. If God has a, house, he must dwell in it. Then how
is it no idolatry?
Why do the Mussulmans refute ihe idolatry of others?
When (3 od receves offerings, orders pilgrims to compass his house and
allows the slaug -t^r of cattle for them to eat ; he is like the Bacchus of
For
temples and Goddess Durtfa. He is the great inRtigator of idolatry.
the mo*qae of the Caaba is greater than idols.
Hence, the Mussulmans &
their God are great idolaters, and the believers in the Puranaa and the
Jainifi are small idolaters.
113.
Afterwards shall ye be restored to life on the day of resurrec
"be
<
D-i>-t
M. 4. S 18, S 23, y. 16.

Will the dead remain in the grave till the d-y of resurrection,
or will they be pat up somewhere else ?
if they stay iu tombs, the
tion
R.
EVIDKKCE OF OKGAKB.
CLKAVINO OF BKAVEN
521
much
pain from their living in ;i rotten and

at a l.
Stanch being increased, will
a:
niakflii
riio Mussulmans
ili<Ms. s :ti;d
g Hvr:
re-ponsihle fur the
1\\ IDIINCL;
OIMANS.
sin Mid j-utfering thi-n-of.
One day ih-ir own tongues -diali hem* witness against thorn, and
11 l
tlieir hand-, Mid their t eoc, ronctM ning that whic ti they have done.
God
tiie Mmiiitnde of his
is
a
is the light of heaven and oarth
as
niche
light
in a wall, wherein a lamp is placed, and thn lamp enclosed in a case of
Ir is lighted
the glass appears HS it were a sinning *tar.
of glass
with
the oil of a blessed tree, an olive neither of
it
east, nor of tho west
wanted little but that rli* j oil thereof would give li^ht, although no
righteous, too, will suffer
Ir is
stinking c-n-pse.
n"
|ti-:i-<3
l
<l
<
th<-
touched it. God will

8 18, S 24, v. 23, 34.
fire
M.
unto hia light
whom
he pleaseth.
4,
R.
feet and other organs hoin^ material, c in not give

lining ag^m^t the laws of natur , this teaching is a myth.
The example given above is not applicable to
fire or li^htnin^ ?
It c*n be applied to a material object.
The hands,
evidence at
IM
direct
God
God.
all.
And God
hutli created every animal of water, one of them goeth

Whoever shall obty (iod and his apostle, (shall enjoy great
And if ye obey him, ye
S-iy, Obey God, and obey the apostle.
felicity).
M. 4, S 18, S 24, v. 44, 51 53, 55.
shall be directed
As the text also me ms that God created all animals out of water,
R.
now what philosophy is it, seeing that, all elements are found in their
115
on his belly.
body ? It shows but ignorance of fairs. When it is necessary to obey the

not the apostle the companion of God?
Prophet along wirh G d, is
If it is so, vvny is God mentioned in th^ Koran and called by tue Mussul
CLEAVING OF HKAVKN.
mans as one without a companion ?
1(5.
On that day the heaven shall be cloven in sunder by the clouds
and *bo angels shall be sent down. JLJo not thou obey the unbelievers
but oppose them herewith, with
strong opposition. Unto them (beAnd whoever
hevers) will God change their former evils, into good.
he
it
which
is
th
doth
turoeth
nnd
unto God.
verily
r^nenteth,
right
M4, S J9, S 25, v 24, 49,67, G8.
oi\>is
>i
R. It can never be true that the heaven shall be cloven asunder

with clouds. If the heaven be a material object, it can be rent in twain.
The Koran of the Mussulmans tends to break peace and forments quarrel.
It is hence thnt the learned & righteous do not believe in it
What a i.ico
justice is it which changes evils into good? Is it like- sesame ;;nd legume
which are converted into a different product ? If repentance obtains
silvation and G.d for people, none will be afraid of doing evil.
Heiice
Kiich teachings are
II 7
to the truth of
opposed
And we sp*ke by
knowledge.
March forth
servants
be
for
shall
And
sent
Pnaraoh
by night
ye
my
pursued.
officers through the rities to assemble forces
The Lord of all creatures,
who hath created me and direc-terh me and who giveth me to eat and to
drink, and when I am sick, healeth me, and who will canpe me to die,
and will afterwards restore me to life, who, 1 hope, will forgive my sins
M 5, 8 19, s 26, A 50, 51, 76, 77, SO.
on the d*y of judgment.
.
with
revelation unto Moses, saying,
When
sent revelation to Moses, why did he again send his
David, Jesus, and Mahomed ? For, the t-aching of an apostle
always uuit orm and infallible. The sending down of books upto the
R.
b
is
>oks
to
G<.d
522
SATYARTH PAKASH.
fmeof
the
Kor
OHAPTEE
XIV
wM
indicate the fallibility and imperfection of the

the order of pivct-de nce
If the three bo -ks,
namely,
the Pentateuch, Psalms, ai.d Gospel be true, the fourth, called the
Koran,
will be untrue ; for, they are
another.
generally contradict* ry to on
can not be entirely true, if
created souls, they will die also ;
and at other time an
e., they wiil undergo aornetinua destruction
If God alone îven man and other sentient creatures to eat
nihilation.
aiid drink, they should not be sick.
Ail should receive equal provision.
It should not be as is the c^se th*t one
gets the best food, and the other
the worst our. of partiality as the king and the pauper. When God alone
provides f od and drink and regulates regimen, there should be no disease.
But even the Mussulmans and others êt sick. If God alne cures and
If they
heals, the bodies of thn Mussulmans should be free from disease.
hive sickness, God H not a perfect physician. If he is a perfect physician,
why are these diseases f,un 1 in the bodies of the Mussulmans ? If God
alone kills and revives, he must be responsible for good and evil works.
If ho governs accor ling to tho works of previous existences, he ircurs
no blame, if God forg ves sins and judges on the day of resurrection,
he encourages the pernetration of sins, and becomes sinful. If he does
not forcriv- sins, this doctrine of the Koran can not but be false.
THOU ;S:leh) art no other tlun a man like unto us ; produce
118.
now so
sign, if thou speakesc truth. Saleh said. This she- camel shall
be a sign unto you ; she shall have h*r portion of vater.
5, S 19, s 26,
A 150, 151.
MlKACLE OF FHB-CABEL.
R (See pHge 539 for the story of the s e-camel.) Well, can anyboly believe that a she- camel
y come out of a rock? The/ were
to produce a shebarbarians who believed it. It is a baibHrous oust*
It can not be from God.
c-imel for a sign.
Had this book, called the
Kor*n, been made by God. it would not have contained such wild things.
119.
Moses, venly 1 am God, the mighty. Cast down thy rod.
And when he saw it, that it moved, as though it h;-d been a serpent, (he
retreated and fled )
And God said, Mtoses, fear not for my messengers
are not disturbed with fear in my sight. God, therq is no God but he,
the Lord of the magnificent throne.
(Solomon s*id to the qieen of S;iba)
Rise not up against me ; but come U"to me a Mussulman (and resign your
selves unto the divine direction and profess the true religion wh ch I
5, S 19, s 27, A 9, 10, 26, 31.
pre*ch
R.
Also see Gofi declares himself as the mighty with his own tongue !
bu ks coming
-n
first i^
TVy
G<xl
Not even good human beings sing their own pean. H iw can then God
it ?
By showing sleights of hand to barbarians, he has set up himself
as God in the wilderness.
not contain such thoughts.
A divine bo
If God is the Lord of the luagnificent thror.e in the seventh heaven, he can
not be the true God, bei g finite arid confined to a locality. If egotism
is bad, why have God and Prophet Mahomed filled their b-ok with their
own encomiums & panegyrics. Is it not a rebellion that Mahomed killed
mwny men ? This V-ook, called the Koran, is replete with repetitions and
do
<k
c>n
PASSING OF MOUNTAINS.
And thou shalt see the mountains, nd shalt think them firmly
120
This will
fix^d but tl.ey shnll pnss away, even as the c-ouds pass away.
and he is well
be the work of God, who tuith rightly disposed all things
acquainted with that which ye do. M 5, S 20, B 27, A *8.
R. The pass ng away of mountains like the clouds must be M pheno
menon of the country of the author of the Koran ; but it is seen nowhere
self-contradiction*.
MUBPUB
The vi:ilanca of God is s-enin neither apprehending S ttan nor

him tr his mi-40. tiff. Wn.i*
îigence will b-3 g-eu.or th %n
he 1ms not yet c.iught one single reb^l Hg/inst him, uor punished him
olse.
r.-
pu!>iahiiit
th
528
IOHOIVEK.
fui hts rebellion.
M ORDER IOKGIVKN.
Moês struck him witn his fist,, and slew him. And said,
whorefore forgive me. So
Lord, verily 1 have injuind my wn s jl
Lord forgave him for iio is ready to forîv* and merciful. Thy Lord
createth what he pieasetn; and cbooseth freely.
M5, S20, b28, A! 4, 15,6S %
121.
at the God and ap .sties of the Christians and

Prophet Moses si ys n i;inn and uod forgives the murder
Are they not both ur.just ? JJorts he create what hn pi-aseih ? Has he
out of his sweet will and pleasure made sornebod? a king, a no her a
If it is so, neither the
pa-: per, one a learned m*n, and another ignorant ?
Koran is true, nor can God being unjust be the Loid of all.
Further, look
M-.-lerns.
N AH LIVED 950 YKAR8.

have commanded man toshow ki-dness towards his parents
but if they endeavour to prtVml w th tlue to associate v\ith n.e that con
We heretofore
cerning which tho hast no knowledge, t.bey thfin
:\\.d he tarried
sent Noah unt his peoolo
among thc-ni one thousand
We
122.
n<.l.
years, save
R.
It
fifty
is
wel
years
t
serve
5,
kO, 21, s 29, A 7, J3.
parents.
It is
also
right
not to
ob<y
those
who advise to associate other b ings wijth God. But if the parents com
mand to spe ..k falsehood and to io otht-r evils, should th^y be obeyed ?
Henc^ (f this admonition h --If is goovi and the otner hlf b d. Do- s God
send Noah and other prophets aloi.e, who sends other living beings to
(
If at first
If he sends all, why should not ail be piophets ?
earth ?
Hence
meil livnd a thousand years, why du they not live so long now
it is noii true.
>KCOND (MKAT;ON.
\2 6
Go! produceth creature, and will hereafter restore them to
Hie tnen shnll ye return unto him
And on the dny whereon the hour
shall c me, thn wicked nhall be struck dumb fur despair.^ And they who
t ke their
shall have believed, and wrought ri^hieoU"*nesH, sha
pleasure
in a deligntful meadow.
Yet if we should sen^ a blasting win i, and
thny should see their corn yellw and burnt up (they woul-i surely beThus hath God sealed up the êarts of those who
c mf uiiL rat-ful.)
believe not
M. o. 521, 530, v. 10, 11, 14, 5J, 58.
If
two tines and not thrê, he mast sit idle before

the second time.
the efid
power will be spoiled and
If the sinners be struck wii-h
useless after O"e or two times of creation.
Is it not the obj -ct of the day
d^sp-ir on the d^y
jud^ra-^nt, it is jf6oi.
of judgment r hat ali m^n except the Mussulmans be r -g rded as sinful &
dis v .p .int^d ? For, it is known from many p-tssages of ihe Koran th-tt hy
inners ^re meant ot-er people than the Mo-lems. If dwell. ng in A garden
and weiring jewel is the ho.ivesi of the Mussulmanw, i is like this worid.
There must be gardeners and goldsrnrtns in paradise, or God himself
must be doing the work of both these avtiz.ns. If a pers-n got fewer
ornaments th *n others, there must be theft committed in consequence
and the thieves of p.radise wili have tj be sent to hell. If this be the
co..tr .d c i n t-) Say thar- aood- in paradise will be etern.J.
o-ise, it is
As regards Qoj s eye upon tue cultivation of corns, its knowledge can bt
tho
fir -a
If Go-1 creates
and
<f
>tt
<f
si
Hi->
SATYAETH PRAKASH.
524
CHAPTER
XIV
had from the experience of peasants. But suppose God has known all
th ng* from his knowledge such a threatening will be indicative of pride.
If God sealed t-ie hoarrs of p-Ople and s m ide them, do sin, he will himself
be responsible for it, & not the people.
As a commander gets victoiy or
account.
defeat, so are all the sins credited 10 God
WONDKKS OF KORAN.
>
12 4.
These are th
the
b .ok.
He h it i creit^d the
û tun the n and h itn thrown (n tMe
l
signi of
wi<e
he ivens without vi-i le ui lirs

D st thou
etrth moa
fi-nily ro t d ie-^t, ir, shou d move ^virh you.
not see that G"d (Miis^-h th niu ht to sucre* d the day, aid canseth the
day to succe<d the night ? Dost thou ,no t-ee th;.t the bh-pn inn on the
sea, through the favour of God, that he may sliOW you of his signs ?
M. 5, S. 21, S. 31, v 1, J), 28. 30.
K.
Bravo! Wise book indeed It cent-tins assertions agi.iciwt the teach
f knowl-dê, as din creation of he iven, the idea of
s-tting pillars to
ings
A man of
it, and the placing of mountain 8 on the earth for its stability.
little learning wrfuld never writs such things, n.r believe th^m.
Seethe
wisdom of the book that it makes the night entHr the day and vice versa,
altho they exclude each other. It Brows gre^ t ignorance* Hence the Koran
can not be called a book of wisd m. Is it cot against knowledge that a ship
which sails by means of men and machinery, runs on the sea by the favour
Will not a boat of stone or iron wink -s a si_rn of God ? Hence
of God ?
this buok Called the Koran, Can not be made by a learned man, much less
ALLAH NOT OMNIPRESENT.
by God.
He govemeth all things from heaven even to the earth here
125.
return unto him, on theSday whose length shall be a
after shall
who knoweth the
thousand years of those which ye compute. This is
And thru forme 1
the mighty, the merciful.
future and the present
him unto proper shape, and breath of his spirit into him. Say, the angel
If we had pleased,
of death who is set over you, shall cause you to die.
we had certainly given unro every soul cs direction but the Wi rd which
hath proceeded from me, mufct necessarily be fulfilled, when 1 said, verily
I will fill hell with genii & men, altogether. -M. 5, S2l,S32, v 4,5, 7, 9, It.
R.
Now it is indubitably proved that the God of the Mussulmans
is finite, his governing from a place, desceudi-ig and ascending can not
It God sends angels, he will still be limited to a locality.
take place.
He sits pending in heaven and sends forth angels running. If angels
spoil a case by taking bribery, Or release a dead person, how can God
know it ? He can know all, it he is omnisc erit and omnipresent. But
he is not so. Had he been so, what was the use of deputing angels or
He is also not omni
trying several persons by several different ways?
and
from
one
thousand
to
taking
try
years
arranging the mission
potent
of angels.
If there be an angel of death, what kind of death will kill
that angol ?
If he is eternal, he will be a purser of God in immortality
One angel can not direct nouls at. one time to fill hell. God looks at the
spectacle of suffering of souls filling hell at the will of God without doing
t<)
>j
tain<
th<y
h>
T e hook c -ntaining
m-roiles*.
Such a God is w eked, unjust,
such doctr nes can not be the work of a learn* d man or God, nor can a
PBOPHEI S WIVKS.
merciless being be God
if ye fly from death or from
126.
not
11
sh
S;*y, flight
profit, you.
wives of the Prophet, whosoever
you commit a rnemfest
slaughter.
wi kednfse, the punishment thereof ehall be doub ed unto her two-fold ;.
sins.
nnf
and
this ia eesy
with God.
M 5,
21,
IS
33, v, 16, 30.
XKNOBIA.
fcisir.
525
^
__^
R. Mahomed might have written or got it writ-ton Ui,.t nutie should

run away from battle, nd he might be victorious, lit- should not fear
If his
His power might be increased and religion, spread.
si inghter.
;? Ttte
wives don t corn-* out of shame, will the Prophet, du
wives should sutior intliction and the Prophet should nut! Of what house
j-
MAHOMED
MAKKJJCS ZhiNiii.
houses, and obey God :.nd his apostle,
But
whir.i / -id h id determined the matter concvrning her, ;u,d had resolved to
nuto the*,
crime should be
divorce her, we joined her in
irri-.^-.;
VCTS
in marrying the wives of their
b-.-li
true
on
the
adopted
cnaig.-d
the matter concerning them- and the
sons, when they h ve determined
command of G d is to be performed. No crime is to be charged on the
Mahomet) is !1 t the father of any man among you. O prophet, we
is
this rule
12?.
And
sit still in
tho
Prophet.
have allowed thee thy wives. ..and any other believing woman, if she
Thou nu.ytst postpone the turn of
gives herself unto tho Prophet
such of the wives as thon shalt plense, in being called to thy bed, ai.d
ttiou m tyest take unto thee hwr whom thou shi.lt please; aid it should
be no crime in thee. O rue believers, enter not the house of the Pro
37, 38, 4u, 47, 48. 50.
5, S 22, 43, A S
phet.
K.
It is gre-it injustice, tint women should st in the house like
abroad with freedom
Does not the niii d
women
prisoners and m-n go
desire to walk in ihe open oure a r, in ,ha pieasniit country, and to enjoy
it is on account of
the pleasure of seeing the various objects of n.ture e
Mu^sulnims are chiefly fond of rambling
t iis .lefect that the boys of t
and sensu msiiess. Are the orders of Go i a- d his a osrla sep irate or nre
if th -y urn on-s it is useless to
s un* ?
say that the
t*iey one and the
But if they are separate and
O -ders of bjth should be ol^y-d.
opposed,
be true and the other false. One will bo God nijd the
o-ie of them wi
other SaUn. Tnpy will ;.lso be comp uiions, Gi.. r y be to tlie God of the
Korm. the Proph -t & the Koran Ho necessurily devises sucn plans who
achieves his end at thn expense of other*. It also proyes that Prophet
thomed was very voluptuous. H-id he nob been so, why^shouJd he have
marri-d his adopted son s wife, who was i-qual tu his daughter-in-law?
Then G-d alô sided with him wno behaved so, and legalised injustice.
,->;-},
<>l
.i
He who is a s *v g- amon<r men, abortiiiates to take Lis daughter-in-law

What a greit injusiice is if thnt thern is no impediment in the
to wife.
of
tin
Prophet s amorous spo *r. ? If the Prophet w^s not the father
way
anyboly, whoso adopted son was Zeid ? Why is his mention made m
Koran ? It is dictated by th?it ardi-nt desire under whose effect the
Proph -t could not he p taking his own daughter-in-law to wife. How
could he have avoi led amorous connection with others? No ingenuity
whatever can expulc*te him from the blame of such a foul act of heinous
PKOPHET S LICE:
Is it legal that a man s wife should marry the Prophet out of her
sin.
amour? It is an act of yreat iniquity that the Prophet may put away
any of his women whom he pie isetu, and his wife cm never leave him in
As none was to enter his honse with an adulterous
spite of his fniling ?
should
not
hnve gone likewise tu others houses. Can the
he
de-ire,
s house without any interdiction, and still be
enter
anybody
Prophet
regarded with esteem ?
Well, who will be so purblind mentally as to
believe the Koran t be the word of God, Mahomed to be the prophet, and
It is,a groat
the God of the Koran to be tho Lord almighty e
wonder
of
the
SATYABTH PEAKASH
526"
CHAPTBE
th-*t the Arabs and cither people have ernbracnd this faith, which
wi h teachings void of reason and opposed to risrhte- usness I
PR-THET S WIDOWS NOT TO KEMAKBY.
Nether
128
is
XIV
filled
to g.ve
to
riy uncasine**
flpostle of God, or
for thi*
ever
be a g ievns thing in he
who offend Gud and his apo-t p, Go.i shall curse thorn
A* to ih
eight of God
nd in ih* n xfc.)
thi
worl*.
(tn
they who shall iuj irn the true b lievers o
he ûi t of calamity
either 8*x, without h i* dedrvi.-g if, shall amply bear
nd
a manifest injus ice.
accursed
wherever they are foiinil th^y
Hypoc<it*-s
b"ng
shall e taken, and k lied w.th a "iieml siHiighte
(acco-ding to the seatenrp of
and c tiree them with a
Lord, give ihprn th* douh!" of
punishment.
Goi,)
5,
22, * 33, A 50, 54, 55, 58, 65.
henvy cu s
t-f>
m*
for
is it fit
fv hi* wive^ after
him
you
for
th"
w<til
>s
Ar<
.M
R.
<">nt
.>
Does God use
his godhead righteously ?

It is
But it was proper to
offending the apostle.
i orrnd the apostie from offending others.
Why did ht not do so? Does
If he is HggrieVtd thereby, he can not be
others offending Jiffnci G.d ?
God. Does not the prohibition of offending God ard the apostle prove
that theymty <ffdnd whomsoever th y phase ? Ja it proper to oppress
If it is bad to injure the believers and th-ir women, it is
all o hern ?
equally b^d to injure others tnr-mgh them. If this truth is not admitted
by him, his admonition is the result of partiality. There will be few such
of the world as the cruel God of the
creators of disturbance in the pea
Mussulmans and his apostle. Will or w.ll not the Mussulm na be offend* d
wherever
if it be ordered that they should be t*keri,<- caughr,, nnd killed
found as it is ordered in the t*-xt above with regard to unbelievers ? Well,
h-jw murderous are God and others in the Koran, who have written there
Go<d
gracious
right to lorbid others trora
in to pray to God to double tiie punishm^nt of their opponents in religron?

If is
I is a teaching of partiality, selfishness, and trem-ndous iniquity*
on the inc\ ement of such directions taat many of the Mussu man roughs
It is
feel no horror at the c mm^sion of such d eds even unti this day.
;
an indubitable truth th.it. man remains like a brnte without the blessing
INSTABILITY OF PARADISIAL LIFE.
of education.
an!
It is Go
drive
who srndeth MI* wind--, and raisnth a c
129
the ?aiD6 nn o a deal country, and thp-ebv quicken the ea th after it has been dea-1:
so shall the r^surrfctiou b .
(Our Lord is r. ady to forg-ve the sinners ;) who -a h
b timy,
caused us to lake up our rest, in a (iwîlmg of *-ternut ntatiility. through
M 5, S 22,
wh**iein no labour shall touch us, nt-ither shall any rearineas affect us.
;
<>ud
wr<
hi"
35, A 9, 35
What a magnific-nt philosophy is shown by God? He sends

R.
the winds which raise th clouds, and G-id quifk^ns the dead therewith
This t-^ching c*n neve-- appertain to God. For God s work is always
uniform in o Deration. The dwellings mentioned above can not be without
He who has
construction, and wha^ is constructed, c;tn r.ot last for ever
n*t
or
can
without
i-.bour
exercisn.
He
suffers
escnpe beng
p.nn
body
en a man wh ives with one wife, can n ?t be free from illn^sB,
sick.
what mu^t be the misery of one who is given to sexual pleasure in the
comply of a great many wonun ? Hence the residence of the Mussul
not be happy for ever.
mans in paradise
!
c<.n
130.
swear by the instruc-ive Koran, that thou art one of the
messenger* of God, sent to show the right way.
most migh
R.
Now
ewear by
This
is
a revelation of the
M. 5. S 2o, S 36, v. 1, 2.
y, merciful God.
if
the
Koran
had been made by God, why would
8fe,
it? It the Prophet bad been aent by God, how c,>uld he
he
be
WINE
Risu ERECTION.
527
It is u mere assertion that

of hid own adopted sou s wife?
on the right pnth
the believers in the Koran ar
for, tl;u right path
a belief in
ib
that which requires the speaking of
truth,
truth,
without the
i:.ud acting on truth, justict
alloy of partiality, the
enamoured
lea>-t
.ilur
righteous iieta ; and the aban
practice of virtue, aid ether nn
donment of their oppoeites. But this nature of righteousness is not
found either in the Koran, the Mussalroans, or in their God. If Prophet
Mahomed had been the most powerful of all, how could he not be the
most learned and endued with

auspicious qualities. The praise of
the Koran is like the talk ol that female g Oen grocer, who nevt r tells
RESURRECTION.
her plums to be sour.
And the trumpet shall be sounded again; and behold they shall
131.
come forih from their graves, and hasten unto thii L-rd. And their feet
His command,
sh.nll bear witness of shut which they ,iave committed.
when he willeth a ting, is only that he s*ith unto it, Be, anj it is.
M. 5, S 23, S36, v. 48, 61, T8.
Can the feet
R.
Now; hearken to the hobble-de-hoy tittle tattle
ever bear witness? Who was else that was ordered there in the beginning
was it that
than God ? AVho heard the ord^r ?
becsny) something
If there was nothing, this assertion that God saith, Be, ar.d it is, is false.
If there was something, the assertion that there was nothing but God
mo>t
"s
Wh
who formed
nil
things,
is false.
fc
i"
WIKB & WOMEN.
cup shall be carried round
uut.o them, filled from a

limpid
fountain (of wine), for the (febght of those who drink: (it shall not oppress
And rear them shall be the virgins of paradise,
the understanding).
refraining their looks from beholding any besides their spouses, having
large black eyes, and resembling the egga of an ostrich covered with
Shall we die any other than our first death ?
feafhers from the dust
And Lot was also one of thOse who were sent by us. When we deli
1&2.
vered him, and his whole f; mi y except nil old woman, his wife, who
perished among those that remained behind, afterwards we destroyed
M 6. S 23, s 3?, A 43, 44, 46, 47, 56. 126129.
the others.
R.
Well, the Mussulmans condemn wine on ea.th, but in their
heaven rivers flow of it. The good is that drinking is prohibited among
them here. But there is a great deal of excess of h in their heaven iu
stead of it on earth.
The superabundance of women must distr.-ct their
mind there. They must be subjected t- great diseases. If: they h. d the
But if they had no body, they would
body there, they must surely die
be unable to indulge in sexual pleasure. Then their going to heaven
would be of no avail to them. If yon regard Lot to be an apostle, do you
or do you not believe what is written in tho Bible that his two daughters
cohabited with him and begot two Rons for him.
If you do, it is
bsurd
to regard him to be a prophet.
If God gives salvation to him and to his
For, the teller of an old woman s tale and
family, he rnut be like him.
murderer of others out of partiality can never be God. Such a God can
dwell in the houses of the Mussulmans only, but not elsewhere.
133.
Verily the pious shall have an excellent place to return unto,
namely, girdens of perpetual abcde, the gates whereof shall sand open
unto them
As they lie down therein, they Viuill there sk for many sorts
of fruits, and for drink and near them shall sit ihe
virgins of paradise,
refraining tHeir looks from beholding any be ides their spouses, and of
equal age ^vith them. And all the angela worshipped him
in
;
(Adam)
CHAPTER
SATYAETH PBAEABH,
528
XIV
general, except Satan, who was puffed up with pride, and became our
unbeliever. God said unto him.
Eblie, what hinderest thee from wor
with tny hand- ? Art thou elated
created
t at which I have
shipping
He
Or art thou really one of exalted merit ?
with vain pride ?
answered. 1 am more excellent than he: them hast created me of fire,
and thou hast created him of ciay. God said unto him, Get thee hence,
and my curse shall
therefore, for thou shilt be driven away from mercy
He replied, O L rd, respite me,
be upon thee, until the dny of judgment.
God said verily thou shalt be
therefore, until the day of resurrection.
one of those who are respited until the day ot determined time. Eblis siH,
6 5 S 23, s
By thy might, do I swear, I will surely seduce them all.
:
38, A 43
-45, 63
72.
If there are in heaven gardens, orchards rivers, springs, dwel

other things, as mentioned by the Koran, they have never been
and
lings
ever since there, nor will they last for ever for, whatever object comes
into being from the union of two substances, it mver existed before that
nor will it remain after the inevitable contingent separation
union
K.
When the paradise itself shall pass away, how then can its
inhabitants reside therein for ever ?
For, it is written that couches,
It is proved here
pillows, fruits, and drinks will be freely supplied there.
from that at the commencement o the religion of the Mussulmans, the
country of Arabia was not very rich. Therefore Prophet M*hoWd re
lated the stories of gardens, couches and dUier objects of luxury and
secured the poor inhabitants in his faith. Again, how can there be
Whence have
perpetual ease where there are women to spore with ?
Are they the inhabitants of paradise ?
those virgins come into paradise ?
If they resided
If they have come from ouiside, they must go
there, what had they been doing before the last day ? Were th y wasting
Now 1 ok at the influence of God ? All the angels
th-ir life in idleness ?
obeyed his order jjnd saluted Adam but Satan did not obey it. God said
to S>*tan that he had made Adam with his two hands and he should not
be elated with pride. It is evident from this account that the God of the
Koran had two hands like man. Hence he can never be infinite and
omnipotent. Satan. spoke the truth when he ?*id he was better than
Adam. Why was God an^ry thereat ? Has God his house in heaven
only ? And not in the earth ? Why then is it written at first that the
Caaba is the house of God ? How can God be separated from the
That all the creation belonged
creation, or separate it from himself ?
to God, shows that the God of the Koran was responsible for paradise.
God hurled his execration at him, and imprisoned him. Satan said,
Lord, give me respite till the day of account. God released him t ll
When he g^t his respite, he told
that, day out of his love fur iiittery.
God he would much exert himself in seducing all mankind to disobe
In rtply thereto God said
dience, and raise the standard of rebellion.
that he would throw them unto hoil whom he seduced, and him in ad
d
dition.
good people, now ponder whether the tempter of S.tnn is
himself or he was tempted to evil of his own accord, jf God depraved
him, he becomes the Satan of Sntans. If he was temptt-d by himself,
the souls pari passu will be tempted to sin by themselves without the
Since he set Satan at liberty, it
necessity of Satan s instrumentality.
seems that he shares with Satan in seducing mankind to tli e commission
thereof.
aw;>y
G<
52d
INJUSTICE
PioiLTTi8M
who punishes a thief

INJUSTICE.
for he is gracious and toerciful. The
whole e*nh s-iall he but his handful, on the day of resurrection and the
heavens shall bi rolled together in his right hand. And the earth shall
and the book shall be laid open and the
shine by tho "gut of its Lord
as witnesses
and judgment
prophets mi tha martyrs shall be brought
and
truth
with
them
between
shall be) givmi,
they shall not be treated
of sins.
There
c in
bn no thinking of his injustice
after setting him

stealing.
134,.
G-(d forgiveth nil sing
t<
unjustly.
30, A 54, 68, 70.

ivea all sins, he makes
24-, s
world sinners, so to
receiving mercy and forgiveness a wicked
man will perpetrate more wickedness and cause more pain to many
the world will be delu ged
righteous p-jrsons. If a jot of sin be forgiven,
Where are the books of deeds of
Is God luminous like fire,?
with sins.
them ? if God judges on the evidence of
persons kept ? Who writes
and omnipotent,. If he daes
prophets and ma -tyrs, he is not omniscient
no injustice, but does justice only, he must be d ing so according to the
deeds of persons. Tno*e deeds must have been done in past, present and
future existdiiC W. Under such circumstances the forgiving of sins, the
sealing of hearts, the withholding of directions, the seducing of people
through Satan, and the postponing of judgment till the last day, are so
BATE TO PKOSILYTKS.
many forms of injustice.
The revelation of this book is from the mighty, the wise God ;
135.
the forgiyer of sin, and the acceptor of repentance.
MO, S24, s40, A I, 2.
R.
ff
God
speak, and he
merciless
all
the
for,
the purpose that simple people may in the

This declaration is
accept the book, called the Koran, which is filled with
untruth except a little truth. Even that little truth appears very much
Hencfe the Koran, its God, and its
disfigured by mixing with untruth.
believe/? are promoters of sins and perpetrators of sins; for the forgive
It is on this account that the Mas-,
ness of sins is the enormity of vice.
salmans are little afraid of committing sins and creating disturbance.
R.
name
of
fo>
God
And he formed them into seven heaven, in two* days and re

136.
vealed unto every heaven its office. When they shall arrive thereat, their
ears, and their eyes and their skins shall bear witness against them of
that which they shall have wrought. And they shall say unto their
skins, wherefore do ye bear witness against us ?
They Shall .answer, God
hath caused us to speak who giveth speech unto all things. He who
6, S 24, S*41,
quickens the earth will surely quicken the dead.
;
v.
12,20,21,3^.
R. Bravo, Moslems Your God whom you believe to be omnipotent,
could only make seven heavens in two dsys In reality, he who is omnipo
tent, can make all things in a moment. Well, God has made the ears, eyes
& skin uncoi scious, hew can they bear witness ? J f they have to bear wit
ness, why has he made them unconscious at first ?
Why has he set his
own prior agp.inst posterior laws. One more mendacious thing is that when
evidence was given against sou s, they asked their respective ekins, -why
they bore witness against them. The skin will say, God hath caused
it ta speak, it is helpless.
Well, can it be ever possible of occurrence?
I have seen the face of a barren woman s son,
It is tantamount to saying
If she has a eon, how can she be barren ?
If she is barren, it is impos
sible for her to bear a son.
The above fahe assertion is of the like sort.
If he quickens the dead, why did he kill at first ?
Can he or can he not
!
ISO
BATYABTH PHAKASH,
CHAPTER
XIV
become dead himself ? If not, why does he regard the dead to be bad ?
In what Mussalman s house do the dead dwell till the last day ? Why
doa God put off justice till the day of resurrection us if committed to
aeition ?
Why did he not judge at once ? Such acts blot his godhead.
His are the keys of heaven and earth : he bestoweth provision
137.
abundantly on whom he pleaaeth, and he is sparing unto whom hepleaseth.
He createth that which he pleaseth ho giveth females unto whom he
pleaseth, and he giveth males unto whom he pleaseth or he giveth them
males nnd females jointly and he rnoketh whom he pleaseth to be child
less.
It is n-it tic for nun that God should speak unto him otherwise
than by private revelation, or from behind a veil, or by his sending
of a messenger to reveal, by his permission that which he pleaseth.
;
M.
6,
S25, S42, v 10,47-49.

God may have a store of
R.
locks of
all
places.
It
is
a child
keys
s
for,
prattle.
he has to open
Does he give
the
provision
unto whom he pleaseth aud is he spurt r g unto whom he pleaseth

without any regard to his good or evil de^ds ? If he is so, he is very
Now look at the ingenuity of the author of the Koran,
unjust.
which bewitches women to fall into his trap! If he creates what he
If he can not do so, his almight is
pleasee, can he create another God ?
shipwrecked at this point. Well God may give sons and daughters t.o men,
he pleased with, but who gives miles and females to hens, fish, sows and
other animal* which bring forth many cf thorn ?
Why does he aot give
children without cohabitation ? Why does* he afflict a woman by making
her childless at his will ? Hollo! how majestic is God that no; e can
epeak before him ? But he has said before that he can talk from behind
if it is so, angels and- pro
a reil, or angels talk with
or prophet?,
phets must achieve their own ends to their heart s content. It it be said
that God is omniscient anl omnipresent, it is nonsensical to say that he
talks from behind a vei!, knows through messengers as if by mail, or
writes in the book of fate.
If he does so, he is no longer God, but fle
must be some shrewd man. Hence this book called the Koran, can not
be made by God.
KOBAN CONTRADICTS BIBLE.
[v. 02.
138.
And when Jesus came with evident miracles.
6, S 25 S 43,
If Jesus was sent by God, why did God make the Koran con
R.
to
the
teachings of Jesus ? The gospel is opposed to the Koran.
trary
Hence these books are not made by God.
139 Take him, and drag him into the midst of hell. Thus shall it
be and we will espouse them to fair damsels, having large hlack eyes.
him"
M.
6,
25, S. 44, v. 44, 51.
Strange
Being kind and just, God causes the people to be
Whon the God of the Mussulmans
taken and dragged into hell
IB so, what wonder can there be if his votams the Mussulmans catch and
drag defenceless and weak peisons to oppress them ? God performs mar
R.
riages like tlu
men
of this world.
He
is,
MASSACBE.
as
it
were, the priest of the
Mussulmans.
140 When ye encounter the unbelievers, strike off t* eir heads, until
made a greit slaughter among them and bound them in bonds*
have
je
How many cities were more mighty in strength than they city which hath
have w* destroyed them, and there was none to help
expelled thee yet
Tha description* of paradise, which is promis d unto the pious ;
.them..
are rivers of incorruptible water*, and rivers of milk, the tasto
;
581
LIVE IN PAEADIBR.
DRIVKINO
whereof changeth not

and rivers of wine, pleasant unto those who
drink and rivers of clarified honey and therein shall they have plenty
of all kinds of fruits
and pardon from their Lord. M. 6, S 2 S47,
j
>,
T. 4, 13, 15.
R.
Hence the Koran, its God, and the Mussalmans are the disturbers
of peace, the oppressors of nil, and the cruel servers of their own purposes.
Will not. the Mussulmans feel the sarnn kind of pain as they cause to
others, if the profesams of other robgions oppress them as is written in
the above text of the Koran ? God is Very unjust that be punished those
v* ho
Can ho paradise in which the rivers
expelled Prophet Mahomed.
of pure water, wine and n ilk flow, bo better than the world?
Can there
be rivers ot milk ? For it is spoiled after a short time. It is on this
account that intelligent persons don t believe in the religion of the Koran.
r,
LIFE IN PAKADISK.
the earth shall be shaken with a violent shock; and the
mountains shall bedashed in pieces nd shall become ns dust scattered
abroad (and ye shall be separated into three distinct classes ;) the com
panions of the right hand (how happy 8* all the companions of the right
hand be), and the companions of the left hand (ho. miserable shall the
companion* of the left hand be), (and those who have preceded others in
the faith, shall precede them to pnradise.) , Reposing on couches adorned
with gold
yid precious stones sitting opposite to one another thereon.
Youths which shall continue in tfceir bloom for ever, shall go round about
to attend them, with goblets, and beakers, and n cup of flowing wine;
their heads shall not ache by drinking the same, neither shall their reason
be disturbed and with fruits of the sorts wlfich they shall chofSe, and
the flesh of birds of the kind which they shall desire.
And there shall
accompany them fair damsels having large black eyes resembling pearls
hiddoi in their shells
and thoy sha.ll repose themselves on lofty beds.
Verily we have created the damsels of paradise by a peculjar creation ;
and we have m>ide them virgins, beloved by their husbands, of equal age
with hem. ye shall fill your belli* a therewith. Moreover 1 nwear by the
7, S 27, s 56, A
netting of the stars.
8, 9, 1524, 3538, 54, 75.
R.
Now look at the imposture (lil) of the authar of the Korau
Well, the earth moves, it will move at that time. It shows that the
author of the Koran thought the earth to be fixed. But will God dash or
let the mountain* fly like birds?
If they be reduced to pieces,
they
will retain their existence as atoms of subtle bodies.
They may be said to
have their second birth. Well, if God have no body, now can they stand
on the right and on the left hand? As there
couches adorned with gold
and precious stones in paradise, there rnmt be carpenters and goldsmiths
living there, *nd bugs biting them. Then the dwellers will get no sleep at
night. Do they repose away their time on couches ard pillowy in indolence
in paradise? Do they do any work there?
If they remain seated,
they
must fall sick from wai.t of motion and soon die away. If they work
there, they must be living by labor on wapes as they do here below. Then
what is the difference oetween the world and below the paradise above?
There is nothing what ev-r. If there are youthes or bcya al^nyg
ISyir.g
there, there must le their fathers & mothers ulso liviner there.
must
They
have their fathers-in-laws and mother in-laws also living th^re* It must
~
be a very Urge i/y teeming with people. Then iOM ^ UJlt te ln
diseases produced from the increase of filth, urine & other kinds of
fsecal
141
When
46,
>.ro
>
matter
for, they will eat fruits,
drink
w^
with glassy drink
wine
in
582
SATYAETH PBAKASH.
CHAPTER XIV,
o
cups which will not ache their head or disturb their reason to rave like
drunkards, eat f uits to their heart s content, and eat the flesh of animals
and birds. This gluttony will produce many kinds of ailments. There
must be a great slaughter of animals aod birds, whose bones will lie
all around.
scattered
Also there muhb be t. c shops of butchers.
The praise of their paradise is past all description. Jt appears
Splendid
to surpass he country of ArabU.
As they get inebriated and exhilarated
oil
of
wine
and
by quitting
cups
devouring mutton chops, they, must re
quire fair women and sodomite boys living there, otherwise the brains of
these inebriut.es willJbe heated and they will get dead drunk.
No doubt
are
beds
As God
for
of
the
men
and
women.
lofty
required
many
repose
creates virgins, so also he creates bachelors in parudise.
Well, the virgins aro married tu the Mussulman candidates who go
there from the world as is wr tten in the verse of the Koran quoted
afbove; but God his not mentioned with whom the mirriages .of the
bachelors ever living there will be performed. Will they, too, be given
away like the virgius to those Moslem candidates of Paradise ? Nothing is
written in the Koran with regard to this matter. Why has God intde
As the paradisial uymphu loved by and equal in ge
this great mistake ?
with their husbands, it is not proper; for the age of the husband should be
double of or twice as much again as the age of the wife. So much of the
The damned will fill their
description of the paradise of thie Mussulmans.
a prickly shurb) in hell. Hence
belies with the fruits of alzakum (thohar
there must be thorny shrubs in hell. Their brambles mustprick their
feet.
They will be given boiling water to drink. Such are the torments
of hell, which will be given to the damned.
Swearing is the custom of
If God swears, he cannot be free from the
liars, nd not of the veracious.
WAR.
charge of untruth fulness.
!
ti
142.
Verily
M7, S8,s6l
God
A
4.
ioveth those
who
fight for hia religion in battle array.
,,
R Certainly indeed Preaching such dectrines, God has made the

inhabitants of Arabia wage war with a. I other people and thus become
their enemies, causing mutual suffering. Hoisting the banner of religion,
he has introduced war into the hunmi society. No wise man can ever
acknowledge such a being as God. He who sows the seed of quarrel in a
community, is the oppressor of all.
143.
prophet, why holdest thou that to be prohibited which God
hath allowed thee seeking to please the wives; since God is inclined to
forgive and merciful ? Verily God is his patron. If he divorce you, his
Lord can easily give him in exchange other wives better than you, women
resigned unto God, true believers, devout, penitent, obedient, given to
M7,
fasting, both such as have been known by other men, and virgins.
!
28,
60,
1, 5.
Attentively see, is he God, is he the major domo and facfcorum of

Mahomed s house-hold for intern*! and external affairs ? Two stories are
One of them runs thus: Prophet
told in connection with the first verse.
Mahomed loved to drink the beverage of honey. He hid several wives.
He was debyod in drinking it at the house of one of them, which was
unbearable to others. On their expostulation the Prophet took an oath never
to drink it. Another story says that once upon a time one of the wives of
but she was no
So he went to her i.t night
the Prophet got her turn.
to
IKF
father
house.
s
there, being gone
ThereuponPr^het Mahormd called
to him, and sanctified her.
When MB wife came to know it,
R.
GOD
WAR
THRONE
588
AGAINST iNfinu.a.
duplexed at it. Thereupon Prophet Mahomed swore by an oath

would not do so again, & begô,! his wife not to tell it to anybody,
Sim agreed dot to disclos/j it. But he told it to another wife, whereupon
she was
tuat
Jie
Gud
sent down this verso, namoly, why dost tliou hold that to bo prohi
bited which we have allowed thee.
Nu\v intelligent people may consideif God goes about deciding the domestic broils of householders.
Such
occurrences discover the character of Prophet Mahomed for how can he be
the servant or prophet of God who keeps many women ;i
How can he be
;
not unjnst arid unrighteous who dishonors one wife out of partiality ftnd
honors another ? How cm ho have aVame fear, & piety, who being not
content even with many wives, goes to handmaids ? Says a poet
:
Whoever
is lewd, is not ashamed or

afraid of impiety.
The God
Mussalmans plays tho umpire to give his decision in the quarrel
between the prophet and his wives. Now thinking persona should deter*
mi no whether thia book, called the Koran, is written by a learned man or
God, or by an ignorant & selfish person. They will clearly see it belies its
claim. The seco* d verae suggests that when a wife of Prophet Mahomed s
got displeased with him, God browbeat her by sending down the verse
in question,
purporting to say that if she kicked up dust, and Prophet
Mahomed would put her away, his Lord God would give him better wives
of the
than her in exchange, such as knew no inan. A man with a little sense
about hiu* will at onc know whether it is the work of God or it is a device
to accomplish
conviction
Mahomed
Such incidents go to prove to

selfish tobject.
was not God that gave directions, but it was Prophet
who gave c mimands in the name of God t3 suit his
o^n
his
that
alone
it
accordance with the circumstances of time & place. To those

attribute these acts to Go 1, not only we but all the enlightened
people should say that he .was not God, but the procurer of wives to
WAR AOAI^T INFIDELS.
Prophet Ma iomed. (Nayi barber)
O prophet, att;ck idfidels with arms, and the Jiypocrites with
144.
7, S 28, S 6b v. 9.
arguments and treat them with severity.
Now look at the humbug of the God of the Mussulmans
R.
He
in
purpose
who
and thn Mussulmans to make war upon the people

of other faiths.
Henco the Mussulmans are engagsd infringing about a
state of -war.
May God look upon the Mussulmans with the eye of grace
that they desist from creating hostility and bahavo themselves towards
8 ANGELS BKAK GOD S THKONE.
all with amity!
The heavens shall cleave in sunder, and shall fall in pieces on
145.
and eight shall
that day and the angels shall be on the.sides thereof
on that day ye
bear the throne of thy Lord above them on that day
and none of your
shall be presented before the judgment seat of God
And he who shall have his book deliver
secret actions shall be hidden.
ed unto his right hand, shall say, Take ye, read this my book
But he
who shall have his book delivered uuto his left hand, shall say, O that I
M 7, S 29, S 69 A 1619, 25.
had not received this my book
R.
What a wonderful phil-pophy and a nice justice are here disWell, can the ethereal sky be rent usunckr? Is it like cloth
pl*yed
so as to be ton. in pieces?
If the upper regions are here called the
the Prophet
incites
;
:
heavens,
least
opposed to the facts of knowledge. Now there is not the

f o God of the Koran being finite and corporeal, or
a body for, his sitting upon a throne born by ,eight bearera
it is
doubt
posesaing
at all in
;
SATYASTH PABKASH.
CHAPTER
XIV
can not be possible without h ; s having a material body. Presenting be

fore him or going behind him can be said of a person endued with a
material body. Having & material forrr, he is finite, existing atf one
place, and therefore he can not be all-knowing, all- pervading and allWhat is wonderfully
powerful. Ho can not know tie deeds of all souls
is
the
of
the
into
tht
book
of
detd*
amusing,
right hand of the
delivery
pious, its reading by the holder, their transfer to paradise, judging on
reading the book of fate, giving the book unto the left hand ut the
wicked, their transportation to hell. Can all this procedure be adopted by
the omniscient ? No, never. All .this imposition is characteristic of
hobble de hoyhood.
146.
Angels ascend unto him, and the spirit Gabriel also, in a dny,
whose space is 50,000 years. Whereon they shall come forth bastely
from their graves, as though they were hastening to their deitie*.
M. 7, S 29, S 70, A 41, 42. JODOMENT DAY 50,000 YEABS LONG
R.~ If the duration of the day of judgment be 50,000 years, why
there should not be the night of the same proportion ? If the night
be not so long, the day, too, can not as a matter of course be of the same
length. Will God, angels, ai d the holders of the book of deeds, be stand
all will be
ing, sitting or waking for those 50,000 long years ? if it be s
the dead
attacked
Will
disease
and
death.
carried
naturally
by
away by
run out of the graves towards the tribunal of God ? How will they be
served with summons in the sepulphres? Why were they all. both the
pious and the impious, kept confined in the graves as if committed to
The Court of God mut-t be closed now-a-days. God and angels
sessions ?
must be idling their time. If not, what work may they be doing now ?
May they not be sitting in their respective places, rumbling about, sleep
Such a disorder
ing, seeing sights and balls, or indulging in luxury?
will never be found in any rule.
Who can believe such talep except
barbarians?
SEVEN HEAVENS.
147.
Since he hath created you variously. Do ye not see how God
hath created the seven heavens, one above another, and hath placed the
moon therein for a lierht, and hath appointed the sun for a taper ?
M. 7, 829, S 71, A 14-16.
B. If God has created souls, they can never be eternal
im
mortal.
How can .they live for ever in paradise? What is born must
needs die. How can God create heavens one above another ? For the
sky is a formless 8nd fill-pervading substance. If something else be
called the sky or heaven, that name is not appropriate.
If th* heavens
are made one above another, the sun and moon c*n never be placed in the
mirist of them all
If placed in the midst of them all, the objects of only
two heavens, one above and the other below, will receive light ; and all
the others beginning from the second will be in darkness. But it is not
BO ; therefore this hypothesis of the Koran is abf olutely false.
148.
Verily the places of worship are set apart unto G- d wherefore
invoke not any other therein together with God. M. 7, S 29, S 72, A 18.
B..
If it be right, why Musûlm^ns invoke
Prophet Mahomed with
God in mosques when callii.g the faithful to pray r by shouting their
creed ; La ilah illillah, Mohamm ,d Rasul i leh
There is no Other God
but God, and Mahomed is the prophet of God
It is against the unjuncticn of the Koran.
If they don t regard it to be coTjtury
ran,
o the
they belie this verse of it. If tne mosques be the houses of G^d, the
Masgaimaus win be very great idolaters. For, as the belie v rs in the
!
.,
ar<d
FLAYING OF BRAYED.
SODOM*
J*ninia are called idolaters on recount of their believing

the rmall idols to be the ho 1308 oi God, why are^ the Mussulmans not so
from believing the mosques to be the houes of God ?
Puran and the
7, S 29, s 75, A 9.
The sun and the moon shall be joined.
Well, can the sun and moon be ever united ? See how great
a misapprehension of facts it in What pupose will bo served by joining
the sun and moon ?
What wisdom is there in joining all other worldi P
Can such absurdities be the work of the Supreme Being ? Even no
learned man will think of them, txcept the ignorant.
149.
R.
And youths, which shttU *continue for ever in their bloom,

when thou seest them, thou shalt think
to attend them
round
go
them to be scattered pearls; and they shall be adorned with bracelet* of
of silver; and their Lord shall give them to drink of a most pure liquor.
SODOMY.
7, S 29, s 76. A 19, 21.
R. Well, for what purpose are the boys of the colour of pearla kept
there ? Can not the paradisial virgins and sumptuous dinners gaiisfy
them? It is surprising to find that tho unnatural and most heinous
crime these wicked people commit upon boys, is baaed upon this verse
The existence of the relation ot master and servant and
of the Koran
the consequent ease of the master and the assiduity of the set-rant must
give rise to suffering in the paradise and it is a flagrant instaace of
When God himself serves them with wire, he will be like
partiality.
Then how can God s supremacy be maintained ? Do or
their servant.
do not tTie occurrences of the cohabitation of men and women, the con
ception of women, and the procreation of children take place in paradise?
If not, their indulgence in sexuality will be a waste of labour.
If they
do take place, whence do those sunls come,? Why are they born in para
If they are born there, they get addise without worshipping God ?
missioi! into paradise gratuitously without believing in
Islam, anU
worshipping God ! What can be a greater injustice than that some Are
rewarded with happiness on account of their belief, & others without it P
A fit recompense for their deeds. A full cap. Angels shall
151.
150.
shall
stand in order.
7, S 30, s 78, A 2ti, 34, 38.
R. If deeds are to be recompensed, what are the deeds of the hourii
or nymphs ever living in paradise, angels, & pearly bovs, which secured
them perpetual abode in paradUe ? When they will drink confute ot
wine, how can they not be intoxicated and come to bljws ? Here the
word spirit is the name of one augel, namely, Gabriel, who ia greater
than all other angels. Will God draw up the troops of angels by mak
ing them and Gabriel fall in order? Will he inflict punishment
pon
all souls by means of the army of angels?
Will God be standing or
If by tho day of resurrection God collect all the
sitting at that time ?
and it
army and catch Satan, his kingdom will bo freed from rebels
;
will establish his supremacy of Godhead.

When the sun shall be folded up;
152.
and when the stars
thall
dimmed; and when the mountains shall be m&de to paas away

and when the heaven shall be flayed. M. 7, S 30, S 81, A 18, 11.
fall
or be
FLAYING OF HIAVSK.
It is a great deal cf misapprehension of facts that the sphere of
the sun shall be folded up. IL.-.v can the stars fall or be dimmed ?
can
the
mrit tins being immovable bo made to more or
F
Is the
R.
How
sky
.r
jpposed^to be an
pasa away
a-nitnal
that
it will
be flajed f or
lit
ikia b*
tftfctfe
CBAPTES XI V
536
SATYABTH PEAK ASH
off ?
These expressions betray ut ter misunderstanding
of natural
pheno
mena and grotesque barbarism.
153.
Wnen the heaven shall be cloven in sunder ; ar d when the
scatterred ; and when the seas shall be suffered to
stars shall be
join .their waters ; and when the graves shall be turned uptside down.
4.
SCATTIRRING OP STARS.
7i S*30, s B2, A 1
&. Bravo, How can the philosophic author ot the Kor<.n cleave the
heaven?. How can he brush away the stars ? Are the se;is u.ade of ôoa
that they will be scraped away ? Are the graves like the dead that will
be raised ? All these expressions ar^ like the babblings of the baby.
OBIQINAL KORAN.
154.
By the heaven adorned with towers or the signs of the Zodiac.
the original whereof
Verily that which they reject is a glorious Koran
is written in a table kept in heaven.
7, S 30, s 85, v L, 21.
never studied either geography or
R* The author of. the Kora
astrbnomy else he would not have thought the sky to be adorned with
If he. calls the twelve signs of the Zodiac by the
towers like a castle.
name of towers, why should not other stars be called towers ? (Note
It is said that the Arabians thougnt them to be re,vl towers on which the
angels ascended to keep watch
Properly speaking, they are not towers,
but they are all worlds looking like stars. Is the original copy of the
Koran with God ? If this Koran is made by him, its origin*! must also
be full of ignorance and thoughts "contrary to knowledge and reason.
Verily the infidels are laying a plot to frustrate my designs;

M. 7, S. 30, S. 8 v. 15, 16
lay a plot for their ruin.
R.^Laying plots is fraudulence. Is God fr.tu-tulent? Is theft to
be returned with theft, and falsehood with falsehood? I a thief breaks
in the house of an honest man to steal, is it proper for ie h<nest man to
commit burglary upon the house of the thief? What -\ spit ndid thinker
is the author of the Koran ?
BRINGING OF HELL.,
1 ;5.
but
I Will
>,
When thy Lord shall come, and the ang -U onk by rank;
on thatday, shall be brought nigh. M. 7, S. 30, S. 89, v. 21, 22.
R. Well, the God of the Mussulmans is like the commander of a
garrison or a commandant of an army who patrols or reconnoitres with a
Is hell supposed to be like a pitcher, that can be
squadron of troops
If it is so small, now can it accom
carri ed about wherever he pleaseth ?
modate* .in numerable sinners of the world ?
157. The apostle of God (Saleh) said unto, them (Thamudites), Let
Hut t ey charged
alone the camel of God and hinder not her drinking.
him with imposture and they slew her. Wherefore their Lord destroyed
them. M;. 7 S. 30, S. 01, v. 13, 14.
R. Boes God ride on a she-camel for a pleasure trip ? Else, why
did he keep her? Why did he break his own rule by sending plague
unto them for their destruction before the last day ? If he punished them
by visiting them with a plague, then the necessity of the Hay of judgment
;
and
156*.
hell,
and resurrection vanishes away.

the repeated
The inference
mention of this she-camel is that there is scrcely *ny oih^r inode of con
veyance in Arabia thai! camels and dromedaries. He ace it is plain enough
that some Arab has written the Koran.
fr<m
153- -^Verily, if he forbear not, we will drag: him by the forelock

the lying , sinful forelock,
also will call infernal guards to cast him
into hell.
M 7, S SO,
We
fd, 4 15, 16,
18.
DESCENT of KOEAN.
CONCLUSION
God is*not above the mean work of dragging which belongs to

can a forelock be ever a lying and sinful one? Well, he
Well,
peons
can not but be a human being and not God, acting like a jailor.
K.
!
DESCENT OF KORAN.
Verily we have Bent down the Koran
tho night of al Kadr.

the night of al
Gabriel also, by
with
his decrees concerning every matter.
of
their
i he
Lord,
permission
159.
in
And what shall make thee understand how excellent

Kadr is ? Therein do the angels descend, and the spirit
M.
7,
30,
S 97,
1, 2, 4.
whole Koran was se.nt down in one night, the verse is

not right wherein it is said that it tfas sent down piece meal at different
Also, night
times, and that a certain verse was sent down when wanted.
is dark, and so utmost license can bo practiced in writing above and below
the text, and nothing can be detected. It is here mentioned that angels
descend with holiness to regulate the affair^ of the world. It is th^reHeretofore we haye been reading
fore plain that God is finite like man.
Now a fourth being, called
the stories of God, angels and the apostle.
the spirit, namely, Gabriel has cropped up. It is not known what this
fourth holy spirit is. It has surpassed the religion of the Christians
who believe in the trinity ot the Father, the Son, audj the Ho^y Ghost,
by adding a fourth person of holy spirit. If the Mussulmans say that
they do not regard all the three as Gods, will they or will they not call
God, angels, and the prophet holy spirits, seeing that the holy spirit, is a
If they do cal4 them so, why then do -they call one
se para k? being ?
only by the name of holy spirit ? Also, it is surprising that God swears
by horses, nights, days, the Koran, and other objects. It is not the cus
tom of good people to take oaths.
% Having thus given a
cursory view of the Koran, I lay it before
the sêpsible persons with the purpose that they should know what kind
If they ask me, I have no hesitation to
of book the Koran in.
say that it
cannot be the work either of God or of a learned man, nor can it be called
a book of knowledga. Here its very little defect has Jbeen
exposed with
the object, that the people may not waste their life by falling into its im
CONCLUSION.
position.
Whatever little truth it contains, being in accord with the purport
K.
If the
Vedas and other philosophical scriptures, is acaeptable to me as it

the learned and wise men of other faiths free from the taint of
With the exception of that truth, whatever is
bigotry and partiality.
in this book, called the Koran, is the result of
ignorance, the source of
animalisation of human beings, a fruitful cause of
destroying peace, an
incentive to war, a propagater of hostility among men, and a
of the
is
to
of suffering
in society.
As
promoter
to the defect of
repetition, the
Koran
is,
as
it
were, its store-house. May the Supreme Being be gracious to all

people
that they love one another & unite in promoting their mutual
happiness
1 point out the defects of others
faiths as well as reine own without
If {ill the learned people do the same
partiality.
likewise, will it be hard
for the people at large to cast off mutual hatred and to shake hands
with
one another in friendship so as to enjoy peace and the
blessing of one
religion, which seeks after the realisation of Truth.
So much iu brief for
the burthen of the Koran. It is trusted that the wise and the
righteous
will take it in good faith to their benefit.
If they find
!
therein from
human
understanding.
frailty,
they will do
me
anything wrong
favour to correct
it
for riffht
SATYABTH PRAKAH
XIV
CHAPTIB
In conclusion, one point remains to be touched npoti. The Mussul

in general say in public or in print that their
religion is mentioned
in the Atharva Veda.
It is replied that there is no
whisper of it t all
in the Atharva Veda.
ISLAM IN VEDA.
mans
Have you
It
seen all the
Atharva Veda
is
AUopinishat.
distinctly given there.
there is not the least trace of the Mussulmans
ALLOPANISHAT.
Twr*
nnf
art* *îft
;
*rcft*if
ti
ii
lift irihf
***C*T
f^ro
^>
TjS
^T *
ii
you have, consult the

then do you say that
in the
Atharva Veda
tncrf XT*
*CWT wfir
wmi nwiTfi^T:
u 4 v
nTi ^wrnfTirn wfi
It distinctly contains tho
word Mahamraed Rasnl Allah
prophet of God. Heuce it is proved

Mussulmans is bobed upon the Yedag.
is
If
fiwsf erwnr.
n 8
Why
the
Mahomed
that the religion of the
you have not seen the Atharva Veda, you should come to
it from beginning to
end; or you may go to any person
versed in the Atharva Veda containing 20 o&apters and consult it. You
will find nowhere in it the name of your prophet or a trace of your
A.
ma and
-If
aee
As regards the Allopanishat in question, it is not

religion.
in the Atharva Veda, or in its Gopatha Brnhmana, or in any
given either
branch of its
some
in
been
made
It
have
man
the time of
to
commentary.
by
appears
Akbar. Its author seems to be slightly acquainted with Arabic & Sanscrit;
for it contains Arabic and Sanscrit words. For instance, see: Aamallam ille
and BO on. The Arabic words are Aamullam and ille and Sanscrit
words are Mitra v.iruna divyani dhatte Thus taking the whole into
account, we find it is composed by some body acquainted with Arabic and
If its sense be considered, it is artificial, disjointed, and opposed
Sanscrit.
to tha rules of the Veda and grammar.
Like it, the sectarians of various
denominations have made many similar Upanishats for instance, the
Swaropanishat, Nrixinhatapani, Ramatapni, G-apalatapni, and others of the
like sort
FORQBBT.
has
so
said
Q. Nobody
upto now as yon say. You alone s*y it.
How can then we believe you ?
A. What we say, can not be false, whether you may or you may not
believe it.
The Upanishat can be proved to be true if you try, as I have
done in establishing its spuriousness, to prove its genuineness by showing
it to be given exactly as it is in the Atharva Veda, Gopath, in its branches
or in their ancient manuscripts and by explaining its context on intelli
;
gent grounds of
its
consistency of signification.
SUHMABT.
wherein there
See how excellent
is
onr religion
ease and comfort and there
is
salvation in the end
Q.
A.
is
nil
kinds of
namely, their religion alone is good,

There can be no salvation in any other
Now, whose assertion should we believe lo be
All the sectarians say

faiths are all bad.
and the other
so,
own.
religion but theirs
believe that veracity, compassion, harmlesatrue, yoars or theirs ?
As
nesi, benevolence, and other like qualities are good in all religions.
to controversy, contention, envy, hatred, falsehood and other evil actions
are bad in all faiths. If you wish to adopt ihe true religion, you should
We
embrace the religion of the Veda. rBND OF PABT II.

Now we proceed to give an epi tome of our beliefs.
MIRACLE OP SHE-CAMEL
(vide
page 522).
on a miracle, proposal to Saleh that he should go

ival, and that they should call on their god?, and he on
to follow that deity which should answer.
But after they had
his,, promising;
called on their idoU a lout; time to no purpose, Fonda Ebn A uiru, the r priooe,
pointed to a rock standing by itself, and bade Saleh cause a ehe-camel big with
young to come f rth from it, solemnly engaging that, if he did, he would believe,
and his people promised the same. Whereupon Saleh asked it of God, and pret lroea as if it: labonr, was -telivvred of a ahe-came)
.it
.y t.ie rook, after several
the description of Jon-ia, which immediately brought forth
orth a young one
as big as herself.
Jonda, seeing this miracle,
y,
rea-ly waned, and as some
bat the greater part of the
believed on the prophet, and some few with him
T lamutiitHg romtiaed, notwithstanding, incredulous. Of this camel the com
ad that when she went to drink,
mentators tell several very ihûrd stories
she never raided her head from the well or river till she had drunk up all the water
in it, and then she offered herself to be milked, the people drawing from her aa
much milk a they pleased ; and some say tjiat ahe went about the town crying
aloud If any want milk let him come forth.
The Tharaudites,
wilh them to iheir t es
insisting
SOMMABRY.
in the name o the most merciful
A!FO he is not merciful, as
It shows that its author
God.
he ordains the killing of animals for food. The God of Alkoran ia not the
Lord of all creatures, for he commands the Moslems to kill the people of
God is said to judge all people on a* certain day. It ia
other faiths.
the
for
sinners of the beginning of the world will have to wait till
unjust,
the end, and the sinners of the end of the world will receive their sentence
The Koran begins with the phrase

9
is
"
not God.
at once.
The Koran does not explain the unequal distribution of happiness in

the world, which is ascribed to the arbitrary will of Allah, who is thus
unjust, as he haa made some happy & others miserable without any cause.
God a praising the Koran shows his egotism. (8. 2, V. 1 6). He

seals the hearts of unbelievers and yet punishes them for not believing in
Alkoran
His talking of the earth as a bed and the heaven as a cover
!
ing betrays the ignorance of facts.
The heaven
is
space and
the
is *
earth
planet.
In the SurU 2, v*rse 22, 23, it is asked to produce a chapter like
that of the Koran. F^zi, the preceptor of Akbar, wrote a Koran witha dor., a literary performance almost superhuman.
It says nn eternal hell
is prepared for unbelievers.
But the progress of knowledge proves it to
be an aggr^giou* mistake of Islam. The Koran holds out to believer*
the prospect of heaven or paradise, having gardens Watered
rivere
by
SATYABTH PBAKABH
540
CHAPTER
XIV
and pooled by
thair
holy wives (Ch. 2, V. 24). This carnal paradise
like the Goioke of tha Gosains
of India, who
priests)
ha iv^n with a host of hearenly harlots. To the lusty Arab
of th* Prophet
pajple
th4<*
is
living in a dreary
sandy waste,
it
was no doubt the summum bonum*
God created Ad*/n who made

ordered
all
nomenclature of all things. God

But Satan refused to obey. So
He asked respite till the day of judgment,
the an, els to worship
A Urn.
ha was expellei from heaven.

which was given. Ha vovved to mislead all people. Ch. 2,
and Eve (his wife) were the finst victims of Satan. With
v. 32.
Adam
mischief among the people who are helpless before his might, God does
not punish Satan. As God has let him loose in the world, God is the com
mander of the Deceiver.
The Koran mentions former revelations. God gave Moses the book
Then what was the use of the Koran ? If he learnt more
of the law.
by that time, he is not omniscient and so is no God. It is said, Ch. 2, v.
50 Q 1, that Sabbath breakers were changed

Sabbath breaker is now changed into a monkey,
into
it is
all
his
As no
myth which
monkeys.
a mere
the faithful alone can believe.

The verse 107, Ch 2, says a
man can turn to any side tcfpray. After

appointed Ch. 2, 135. It shows the change of mind iu
Allah like a human Deing. In verse 109 it is mentioned God said, Be
and it is, when creating the world. As there was nothing but God at
first, to whom did God say and who, heard it ? Hence it is proved that the
cause of the world was present at first to execute God s command*
The temple of Mecca is the resort cf all faithful pilgrims. It
oontoins the Black Stone (Mecca Bshwara Mahadeva of the Hindus)
which is kissed is worship. Pilgrims compass the temple, xxn. 19 33.
Is it not idolatry ?
Flesh-eating is ordained in verse 159, Ch. 2. Pork and all flerh on
which the name of Allah is not invocate<? are forbidden. The directions
are dogmatically copied fron\ Moses book. It is commendable that strong
drink is forbidden on earth.
Ch, vm. 64, 63. God asks
Prophet, stir up the faithful io war
Ch. ii. 22. This teaching of the Koran has made the Moslems very
loan.
dangerous neighbours to other faiths. It is the most intolerant religion.
The Koran say* the true religion is Islam. Ch. m. 16. Of course with
Ch. 8. V. 1.
the Bedouins it is. God legatises plunder and its division.
In the verse 39, 46, Ch. 3 we ar3 told that God is the best deviser
A stratagem is deception. This idea of Godhead is blas
of stratagems,
wards Mecca
is
phemous.
It is essential to Islam to believe in Mahomed, Gabriel, last day,
Ch. IV. 13, 14. So these beings are the
angels, as well as in God.
associates of God, which demolishes the claim of Islam that there is no
other God bat Allah.
On judgment day which is 50,000 years long the dead will rise from
graves at an nngel s trumpet call. The heaven shall be cloven in sunder
68). But these things are against Nature which is God s law.
(Ch.25.v.24
God composes the quarrels between the Prophet and his many wives
and concubines. Ch. 33.- v 1650. The Prophet stained his character
by marrying the wite of Zeid, his adopted son.
The book which contains such things .told repeatedly cannot be the
work of a learned man, much leas of God, Hence the Koran is not the
word of God.
*
<
MAHARSHI
SWAMI OAYANANO SARASWATI S BELIEFS
Satyam eva jayate na anritam iWundakopfrniskat,
Truth alone triumphs, but not fiction.
THE
which
final
conclusion of philosophy,
acquiesced iu
III.
by mankind,
in all times, is the only
true, eternal and universal doctrine,

If the
readily obtains the implicit assent of common sense.
folly
erf ignorance or the snare of priestcraft misleads some persons to
contrary
belief, the good sense of people in general does not voluntarily comply
with them. But the doctrine which commands veneration for teaching
righteousness, generosity, honesty, and justice, and which is stamped with

the sanction ai,d examp e of the learned, receives the general approval ;
for, the mind revolts to follow what is unsupported by the sound judg
ment of reason and the invariable practice of sages. The outline, there
fore, of what was believed by the refined reason if all the oriental sages
of amtiquity from Brahma down tfl Jaimini, versed in the sacred lore of
the Vedas, is hereto subjoined for general information. The truth, which
;
they have taught, and which I sincerely acknowledge, is entitled to

universal acceptation in all times. Hence, it is not my object to institute
i new
system of religion in any manner whatever. 1 love to follow
tBUith, nay, I hate mide it my duty to persu ide others *o act on truth
and abjure falsehood for the sake of their own good. So, the eradication
Had I been a dupe to prejudice, I
of iniquities is tha end of my fife.
would have joined any one of the religions sects of India. But, since
I neither accept what is vicious, nor reject wha-fc is virtuous in the
institutions eithor o this, or of any foreign country, I am incapable
The dignity
of diosim illation ; for, it is contrary to the duty of man.
of man is justified by his sympathy for the pleasure and pain, profit
and loss of his fellow creatures, by his undai/nted attitude towards
the powers of vice, and by his respect for the merits of virtue and
Man
learning, although associated with the feebleness of constitution.
asserts his dignity, when, to tho best of his power, he loves virtue,
although exhibited in a state of poverty, helplessness, weakness, and
unacquaintance with the knowledge of the world. The grave responsi
are best exhibited by his
bility and true nature of man
affording protec
Man s sense of
tion, comfort, and honour to the children of virtue.
1
virtue ever piompts him to dishonour, discourage, diminish, and destroy

by supremacy, strength, and considerable skill
In fine, n man, true to his name, should*
The
by all possible means, encourage virtue and discourage vice.
most excruciating pain, nay, death itself should not deter him from his
for, the least deflection from righteous
pursuit of the course of virtue
Such a moral discipline has
ness would belie his human nature.
recommendation of Maharajah Bhartrihari and other
received the
moralists iu the following translation of their versea ;
vice, although guarded
in the arts of the
world.
i42
SATYIBTH PaAiism
BILIOTS.
The wise do not swerve from the path of rectitude, oaring

neither for the praise of blame of the so-called politicians, nor for riches
or poverty, although they were to die in a day or after the
lapse of a
Bhartri 3ar{.
millennium
farer:
Never
^:%^f*raf ^ft
ftrart
sacrifice virtue for fear,
base desire, avarice or pain of death

itself
tor, virtue, which gives happiness to the mind, is ever-lasting, but
plaMire and pain which originate from the circumstances cf the body,
Mahabharat.
are transitory.
;
wr in *f *f finrtpKnfa
There
virtue.
It
u:
ircft* *tf mri *nfo*rfi
irofa
is only one true companion of man on earth, and

that is
but everything else
accompanies him even after death
;
ises with the bod.

body.
perishes
Manu.
It is not falsehood but truth, that ultimately prevails.

It leads us
roid tr idden by the ancient sages of subdued
heiven by th *
desires.
It lands us on the brilliant shore, and
passions and curtailed
in the haven of happiness
safe
us
Upinishad.
lodges
to
rv>y>tl
* ft
frarreq^)
wf
There is no virtue higher than truth, there is no vice baser, than

falsehood, there is no knowledge greater than truth. Truth, therefore, and
truth alone, all must follow.
Upanighad.
All men should ^.ct upon the disinterested advice of these truly
great sages.
Now, to mention briefly those simple truths with their proper

meanings, which I have always believed in, and which have served
me, as it were, for the beam cf light in crossing the ten:pestuous ocean
of life upon the earth.
They are described at large in my works.
The Supreme Being is called by the names of Brahma (the Most
1.
High} Parainatraa (the Soul of the universe), the Almighty Lord, and tHe
His. chief attiibu tea are denoted by the Sanscrit formula Of Sat
like.
chid anandj which literally signifies that God is truth, intelligence, and
happiness. God is absolutely holy and wise. His nature, attributes, and
power are all holy. He is omnipresent, incorporeal, uuborn, immense,
omniscient, omniootent, merciful and just. He is the maker, protector
imd destroyer of worlds. He judges the actions of suuls according to His
immutable laws of justice and equity. Him 1 consider nd believe from
the core of my heart to be the Lord of the universe.
The Vedap, the treasury of science and morals, are revealed by
2.
God. 1 r egard their textual portion as self-evident truth, admitting
of no doubt and depending on the authority of no other book, being re
in nature, the kingdm of God,
l\ ie tbe condition of all kindf
presented
of beiug proved by rig other demons

proof, and is, therefore, capable
As for example, tho aun or the lamp,
al*urdw,i.
ad
tration th*n by reductio
no
light from without to be seen.
luminous
a
bmly, requires
being self
of
commentaries on the Vedas, c.illed^ in Sanscrit

all
the Urahmanas, t-ts.,
Upangas, 4 Upavedas, and 1127 Shakhas,
lies in their adherence to the
other
and
Brahmn
sages,
composed by
text, the least departure from which annihilates their authority.
and justice
3.
Religion consists in the maintenance of impartiality
the speaking of truth and the similar acts of virtue, which are the
commandments of God and are, therefore, consistent with the import of
the Vedas. Irreligion is the commission of partiality and injustice, the
are the violation of
telling of lies and the like acts of vice, which
God s laws and are, therefore, opposed to the sense of the Vedas.
The authenticity
of
The soul is an immortal, invisible principle, which is endowed

4.
with thought and judgment, desire and passion, pleasure and pain, and
BO forth.
5.
God and
soul are both incorporeal and unchangeable, and are
J
The distinction
related to each other as the pervader and the pervaded.
ef their respective individualities is constant, in other words, their
For instance, the material objects
physical natures are not identical.
are always distinct from the space they exist in
both of them, rt:
or in
in thought
objects and space, can never be concerted, either
God
to
between
in
one
relation
reality,
homogenous whole. Hence, the
and man is the same as betw*een the container and the contained, the
contemplator and the contemplated, the father and the &on, and the like.
6.
The eternal substances are 1. God, 2 Soul, 3. Praknti or the
material cause of the universe. The primary properties, the physical
nature, and the modes of action of the eternal substances are also ever the
eamo.
7.
The manifestations of their secondary qualities, accidents and
energies constantly occur on their coalition and disappear on their
separation ; but their inherent power, which produces their union &
disunion is Invariable in their nature. They again and again unite and
disunite in eternity. Thus the secondary qualities are also eternal in
i
egularity of succession.
8.
The creation is the vast empire of the visible objects, the com
pounds of elements, constructed with all perfection of design by the
infinite wisdom of the Divine Architect.
9;
The final causes of creation :ire the Divine powers, the equitable
bestowal of rewards and punishments on the actions of souls, a-nd the
like.
The eyes, for example, are to see with; so the attributes of God
exist to be revealed for general weal
by the wonderful spectacle of nature.
10 Tho creation points to its Creator
and Ho is no other than the
aforesaid Deity; for, the display of
in
the structure of the universe,
design
and the inability of matter to form, say, the seod, and the like prelimi
naries of existence conclusively demonstrate tho certainty of the existence
of a creator.
;
11.
without a
The phenomenon
final cause.
of birth
That cause
and
is in
like all other things, is not

Sanscrit called "bond"- a trap
duafch,
door, BO to speak, in the march of tuind.

It springs from ignorance, which
consists in the perpetration of vicious acts, the
worship of objects in place
of God, and tie obscurity of the intellect.
As the} arft all the various
SATYARTH PBAKASH,
544
CHAPTER
XIV
sources of pain, which nobody likes, but which every body is constrained
to suffer, their cause is called "bond" or captivity.
Salvation is the state of emancipation from the endurance* of
12.
pain, and subjection to birth and death, and of s^lie life of liberty and
happiness in the immensity of God. After the cyclic enjoyment of the
stupendous universe, the soul resumes the course of its native activity.
The means of salvation are the contempiation of God, the

13.
abstraction of mind, the practice of virtue, the vow of celibacy in the
time of education, the company of sages and philosophers, the love of
knowledge, the purity of thought, the firmness of courage, and the like
qualifications, which are the ornaments of humanity.
14.
is
the
Wealth
Mammon
is
a thing, earned with honesty
and
justice.
Its opposite
of unrighteousness.
15.
Innocent pleasures are got by virtue and well-earne
16.
The system of caste should be based on the merits of individuals.

The excellence of royalty is derived irom the honesty of in
\7.
wealth.
tentions, the superiority of qualities, the justness of acts, freedom from

partiality, the maintenance of justice, the ardour of paternal affection for
subjects, and the perseverance in studying their ease and improvement.
The loyalty of subjects is known in the sublimity of thoughts

13.
the excellence ot accomplishments, the practice of virtue, the sincerity of
intentions, the absence ot prejudice, the obedience ot the laws of justice,
the sense of duty, the readiness of devotion to the cause of the rulers and
the fellow-subjects, love for government, hatred for intrigues, and the
abhorrence of licentiousness.
That person is just, who, on due considerntion of things, adopts

19.
truth and relinquishes falsehood, protects the just and expels the unjust,
sympathises with all and joins in undertakings for the promotion of ease
and comfort of the general public.
The learned are called devas (gods), the ignorant asuras (devils),
20.
the vicious rakshasas (fiends ), and the hypcrites pishachas (monsters).
21.
The worship of God consists in the respect and service of teamed
and virtuous men, parents, sages, philosophers, preachers and kings; in
the fidelity of marriage contract; and in the devotion of women to their
husbands. The contrary acts constitute the worship of the demons. All
worship is due to their living images, and not to the useless idols of
lifeless stone.
The perfection of education is attested by the competency of

22.
knowledge, the adoption of civilized manners, the performance of meri
torious works,the subjection of senses, the control of passions and wicked
desires, the improvement of character, and the absence of barbarism,
22 The proper Puranas (ancient books) 9re the works of the Brahma
and other sages of antiquity, called the Aitareya and the other three
Brahmanas. The genuine history is found in the books, called Kalpa
But the
chronicles!, Gatha (story), Naraihansi (biographies of men).
the
and
other
seventeen
Pnranas
are
religious
mythology,
(Bhdgnviat
1
comedies, novels, mysteries, or miracles.

24. The Tiratha (religious ferry) is the spiritual ark, by which the sea
of sorrow or the abyss of pain is crossed.
Hence, the Tirathas are the
speaking of truth, the attainment of knowledge, the friendship of savants,
the practice of morality, dominion over the self, the discipline of mind,
the magnanimity of heart, the instruction of science, and the habit of
AoTHoit
25-3A
545
BELIEFS,
Theso ara recognized ferries of the happy land ; but cities,

beneficence.
rivers and tank*, which ignoram o culls the lioly of places of
pilgrimage,
are only tho pools of woe or the sloughs of despondence.
25.
Tho spirit of enterprise is perferable to resignation to decrees of
fato which arc; no more t.h;!ii mere C
qumees of the acts of previous
lives
because it modifies
amends tho entire series of antecedent acts
"iM
ur<l
in the next life.

The slackness of exertion spoils all, of them.
the works of present life are more important than the whole and
reliance on the wholesale blind fate.
Hence
entire
2(5.
The commendable conduct of man is shown by his discriminate
treatment of merits, and sympathetic r. gsrd tor pleasure and
pain, profit and loss of others.
The contrary course is reprehensible.
The observance of ceremonial should contribute to the improve
27.
ment of body, mind and spirit. There are 16 ceremonies from
conception
to cremation.
These purificatory rites are binding on man. After cre
mation nothing should be done for the dead.
28.
The Yajna
(worship) is the entertainment of the learned in pro
J
to
their
the business of manufacture, the experiment and
uorlh,
portion
the like arts of peace, the .instruction
application of chemistry, physics,
of people, the purification of air, the nourishment of
vegetable kingdom by
the employment of the principles cf m teorology, called
Agnihotra in
Sanscrit, which showers blessings all aivuud. Jt is the most important
<Sc
duty
of
man.
The ancient usage dtJunnds attribution of the*

appellation, called
and tC Dasyu
to the vicious portion of humankind.
India is called Aryavarta, because the Aryan branch of the
oO.
human race has dwelt there since creation It is bounded on the north
by the, Vindhya (the barrier of barbarians], on the west by the Attock
(obstruction) or Indus (Luna), and on the east by the Brahmaputra
The country within* these confines is called
(the son of Neptune).
Aryavarta Proper/, :md its permanent inhabitants, the Aryas.
31.
The competency of the teacher is proved by his
power to
explain the Yedas and their commentaries, and to reform the character of
pupils through the salutary medium of tl.e instruction of morality and
29.
"
Arya
"
to the best,
"
the prohibition of
immorality.
3 2. T.ie fitness of the
pupil is shuwn in his love for the acquisition
of knowledge, his
willingness to receive instruction, his reverence for
learned and virtuous
men, his attendance upon the teacher, and his
execution of orders.
33.
The Guru
(initiator)
is
the
corrector of misconduct,
34.
father, the teacher of truth,
and the
The proper Purohila (prophet
or priest) is one who

cordially
and preaches them virtue and truth.
The Upndhyaya (professor) should be able to teach
certain
part ot tho Vedic lore or should be the teacher of one science.
36.
The Skinhtachar (etiquette) is i-.mible behaviour with
readiness
ccept truth and to reject untruth, after the careful examination of
the octave or
eight-fold evidence of logic, attentiveness to study in the
bachelor life of school and the
general politeness of conduct. These are
the characteristics of the
truly civili/ed man.
the f?cod of his spiritual
37.
il..ck
The
validity of .the octave evidence of logic is unquestionable

good and wise, who always speaks truth, acts on the
J8.
dictates ot virtue, and tries to make others
and
He
is>
goo
happy.
546
AUTHOR
BELIEFS
39-51
The
five tests of knowledge are relative to the attributes of

the
God,
philosophy of the absolute & the theories of the Yetlas,
2nd. the maxims of the oct:ive evidiMiee of logic, &rd. the laws of nature,
4th. the rale? of morality, and 5rh. tho principles of metaphysics.
By
these critt-ria distinguish between truth and falsehood.
Then, abide by
truth and give up falsehood.
Beneficence removes evils, introduces the practice of virtue, &
40.
adds to general welfare & civil i/atioii.
41.
The soul is free to ac% but., subject to the justice of God in
reaping the fruits of its works. God-is the execu or of justice and the
like laws of nature.
42.
Sicarya (hraven) is the uninterrupted enjoyment of pleasures
and the possession of means thereof.
The Narka (hell) is the excessive sufferance of pain the surround
4$.
of
tormenting circumstances.
ings
TheJanwi (birth) is the entry of soul into the world in conjunc
44.
In relation to tiim\, its existence is viewed as past,
tion with the body.
c
present, and future.
39.
i
st.
The union
45.
or
body and
soul
is
called birth, and their separa
tion, death.,
with the
Marriage (clasping of hands] should be performed in accordance

precepts of the law in the public manner and on the mutual
consent.
47.
The
46.
(widow re-ma reagej is tho temporary union of

the purpose of raising issue in tho superior
apouseless persons
or one a own tribe, on the death of the consort, or the sterility of energy
in case of a prolonged
disease, or on the like natural mishaps to
i
Niij-ig-i
for
humanity.
The Stnti (definition) is the description of qualities for remem

It inspires love and the like generous feelings and sentiments.
The Prartkana (jA ayer) is tho asking of God the gift of know
48.
brance.
49.
one s own exertions, It

ledge and the like boons, on the incompetency of
results in the humility of temper & the tranquillity of passions.
The Upasna (meditation) is the realization of the idea of God
50.
through the confirmation of conviction, that God is omnipresent and
[ am
filled by Him, and that He is in me and I in Him;
fills all, that
and the imitation of God s attributes iu practice. The good of it is
attend by th? enlargement of mental capacity for knowledge.
The Saguna St-uti (affirmative definition) is the assertion or
51.
1
The Nirguna Stuti (negative

attributes predicable of God.
the negation or denial ofc properties inconsistent with the
is
nature of properties inconsistent with the nature of God-head. The
Prarthana (positive prayer) is the supplication oi God s grace for
recital or
deh mtion)
Siguna
the obb aiiiinoub of virtuous

of
ru-ayer) is the asking
qualities.
oli
God
Tho Sagun
holiness.
qualities.
The Nirgun* Prarthana (negative
God
power
God
justice
in the
elimination of vicious
Spasuna (positive meditation) is the unshaken belief
The Nirguna Upasana (negative meditation ) is the
total resignation of self
to
and providence.
fully explained in their appro

my
the
books,
c-illed
Prokrsha (expose of right
Satyurtha
my
priate places
to tho Vedas), & Bhashyu (commentary on
Ekiunikv,
(introduction
sense.,
the Vedas. I accept such universal maxims as the speaking of truth and
Such
is
the
summary
of
in
the condemnation of falsehood,
beliefs
END
ADTTTO^
But
to .their
the
detest
angry
passi
RELIEFS,
warfare of
crude notions
s--cfcg
religion^
and
>ns
547
in
for,
vent
they give
form
the
of
religion.
fMctir nation of evils

introduction
Therefore, tho purpose^ my lii \of truth in t O
,-iiid
.l-oh: tlM p*0tferratio:i ui uimy
:,
of religion
the ex;mls; in of main il ., uiiy
tho ex^nsiuu of
friendly
intercourse ;md tho
advancement of public
jppmo.v-. Iv
v,-ipr;, L.;,l
subservience of the hum;in family.
and tha onsent and co-opera
May the grace of the Almiglity
tion of the learned soon spread these doctrines ull over tho
world, to
facilitate everybody s endeavour
n the advancement of virtue, weaUh
godly pleasure, and salvation, so that peace, prosperity, and happiness
may ever reign in the world IAmen,
<
-i
It
U.>d
END OK
PAIJT II.
TEACHINGS OF KAMA. C1IAKAN.

Listen
to
SKK PA OF: 864.
the greatness
of muttering the name

All
muttering, O Rum Chamnl
All that called
on the Name, ferried the ocean of woHdlines*. He
who neglects it
s,ns
attentively
are.destroyed on
laid at
Peath
Kama
(God),
door,
its
Kam Charan
It is said that
rf Rama around whom
fJhe exce^
sun and moon
revolve removes all sins. There is no fear to them
who call on Rama s
name, whoso glopy permeates the three worlds
(np, middle and down).
The muttering of Rama s name blunts the
The stone
sting of Death.
with Rama>, name written
floats,
i
he singing
111
is
the
God incarnald for the good

between high and low loses the
benefit ot hu, life.
Saints belong to no
He who p ononncea
Rama, Rama, is absorbed into Rama. Few sing the
gl.ry of God? God
aud God s servants can not be
guaged. There is noend of Rama and
Saints.
People talk according to their
ef saints.
He who draws
apon
it,
distinction
f^.
--
understanding.
TABLE OF CHAPTERS
g
9
VIII
s
Nummary
.....
...
CHAPTER IX
...
;
111
........
.........
97
"
Summary
CHAPTER
Summary
CHAPTER
......
VI
...
20
203
238
i
VII.
...
B xi
Summary
...
290
...
CHAPTER
xn...
fSJ^
of
XIU
OraATBR X,V
......
"
449
2
492
INDEX,
c
Page. Brahmacharya
Subject.
A.
Astrology
..
Alchemy
Acquisition and Jmpartation
Admission to school
Advantages of fire
Adult marriage
Advice
...
sacrifice
...
*
...
Authority
Age for Marriage
Allotment of Plunder
Alkoran
103
420
4B2
432
... 425
442
448
461
467
Beliefs of Juini.s
92 Bool: of Belief
93 Bliss of JainisTn
Blunders of Jain ism

Boiled water
102 Butterflies of 4 leagues
1)7
135
125
112
132
512
495
Burial
Back
of
God
Betiaya! of Christ
Book of Job
477
...
.V.
Birth of Jesns Christ.
...
Boar Incarnation
538 Bibliolatry in Sikhism
541 Bullabha charyn
Allopanishat
Author
...
s Beliefs...
470
471
...
341
...
363
367
Bsillabhft s imposture
8 Angels bear God s throne
524 Brahmo Samaj and Prarthana
Allah not omnipresent ...
...
Sam- j
cause or monad has no Cau e 241
...
Accessories
267 B uuders of BrahmoiBin
242 Biid s eve view f all religions
Atheistic objections answered
Advent of
250 Buddhism and Jninism
3b8
T>33
Aryas
Adhyaropa or Adhyasa,
Arguments a gainst idolatry
Amritsar
Arya Samaj
Aryan Decalogue
Alaknanda
...
...
man
Atrocious
Amarkosh
...
qualifies
of Jainjs
Astronomy
Abraham
God
...
Arrest of Christ
Advice to Brahmoes
of Religions
Assemblage
Almight of money
Animal sacrifices
Author of Puranas
of
Bhagwat^
Vedas
All to study the
Astrology
All
Vedas
in
Vyasa
f in
Apos
les
Mnhomed
B.
Behaviour
Buddhists
Benares
Birth rites
Books recommended
Books rejected
time
507
507
...
...
243
Buddhists and jainis
249
the
world...
of
Beginning
12
Books on Yoga and Science
Brahmins alone are to adopt
174
renunciation
196
Buttle Array
69
197
203
411
445
459
-170
Chief Officers
380
382
384
400
Council
3-5
Ajainel
Author
lit
Hfl ef in
C.
450
462 3 Councils
Anthropomorphism
Abraham
B
4>
II
Abbreviations
Aly
304 Buddhism
B Hornless Pit
Bate to Proselytes
45 Books deeds
376
379
387
408
403
486
295
517
>
342
343
344
344
353
Conduct
ar.d
...
...
L78
Food
293
296
Cradle of civilisation
Causes of decay
Cow, Horse and
179
182
182
Human
Sacrifices
Charvaka or Materialism
Chidabhasa
Chakrarkit Vaishnavism
Calcutta
Commendable Marriage
281 Conduct in Pregnancy
300 Caution
326 Caste by merit
142 Criteria of Test
123 Converse
123 Compulsory education
...
299
301
306
315
827
141
142
134
135
110
...
98
INDEX.
.........
549
89
Dietary in Pregnancy
89
47 Delivery
49 D scipline
...
&** -v^ 94
72 Disparity of God and Sonl
227
6 Distinction between Vedae and
23
Brahmanaa
2S1
Jouclusion
...
.*
...
...
istian Intelligencer ...
18 Distinction between
God and
...
*
Creation in Shiva Parana
... 338
matter.
.
...
*.. 239
of
... 389
Life
249
Bhagwat
Diversity
Markande Puran... 034 Dasyua or Barbarians ...
2S1
Ca?te
Damnation and Salvation
257
Ohai viikism or Materialism
Duration of Salvation ...
263
... 398
Christ s Marriage
489 Discussion at Chandapnr
32
Chrisi s wife
490 Dr. Rahim Khan
...
34
;-:.i
41)0 Dr.
City in hearen
35
Hooper
Oirscontade
503 Discussion with Missionaries ..
42
Categories
Conference of Pandits at Calcutta
Calcutta Conference
...
...
Context gives meanings
...
Conversion to Vedant ...
...
<>
11;}
<
"hi
...........
Covenant
Oresoentado
Conclusion
...
Chronology of Jainisni
...
..
...
..
Creation of light
Creation of Adam
......
Can and Abel
...
...
...
...
...
Christ rursea a
fig tree
Crucifixion of Christ
...*,
.....
Chief Doctrines
Crjeed of
...
Jainism
...
...
..,
...
417 Descent of Koran

453
8
.
454 Deserving
Christianity
Circuwicision
499 Decision
.;.
513
Discussion at Calcutta
537 Discussion at
Benr.res
..
..
...
...
537
349
364
407
791
185
189
146
148
149
153
Daduism
44.5
Doctrines of Buddhism
457 Duties of the
Kiug
459
Decision by majority
476
Duties of Rulers
480
Duty
434 Duty
4-29
to Parents...
to
Nature
...
3
22
V",
Guests ...
Characteristics ot God & Soul ... 220
Duties of lay Brahmins...
Commentaries of Veda-s
231
Causes of the world
...... 238 Duties of Kshatriyas, Vaishyas,
and Shudras
155
Christians and Moslems
...
Dovara or Niyoga Husband
159
of
six
245
Consistency
philosophies...
Duties ot Clergy or Sannyasins
172
Creation what ...
...
247
Distinction between God & Soul 176
Constitution of *uul
...... 260
Dialogue between Theist and
Creation,
and
Preservations,
",,
......
Destruction
Atheist
...
D.
Dr. (tuldstucker
Oistinctnew of soul
Distinction of God and soul
I^Hiiction
between Jaina
Vaishnava Idolatry ...
Deccan
Dwnrka
Unties of Priests
,,
.?i
Deep
i-
Warriors
Merchants
broiitliinpr
413
433
^1- 442
**?.,_
....
293 Dry Vegetables ...
E.
293
307 Eternal Rule of Speaking Truth 144
Education of children ...
90
and
286
Eating together
^ Ai *;
295
European Popes
329 Emperors of the whole world... 292
Examination of Atheism
398
183 Evidence of
521
organs
CW*i<
138
139
139
140
99
Eternal Hell
Kl.cts
Explanation of
Education
Aum
Establishing scrools
INDEX.
550
Eternal God
Exclusiveness
Exorcism
413 God
425 God
413 God
...
Jka )y
... ;
Kiamg
^^
Kf
"...
151 33
J&ods
173 Go"cd manners
232 Grea.t men s Images
270 Gaya
Eternity of Vedas
Equality of all
Fezi
Heaven
...
..."
...
..
13
500
509
14
14
45 iJ
47o
145
Food Nuptial Celebration
...
142
Frauds
uf idolatry
Forbidden Flesh
......
....
...
...
Forests of Nerbada
...
Forest Life
......
Forbidden fruit
Forgiveness of M ns
Five Gre;*t Duties
...
.,.
...
..
...
......
Home Ministers
Garurha Purana
Geneology of kings
Gross Blunders
Guru Govind Singh
Gosainism
...
H.
Hygienic Precaut on
Holiday
;
Fatalists
First creation
Falsehood of Puranas
Fast Days
.....
.....
...
...
...
...
...
...
...
........
Human
concubine
sacrifice
...
350 Humanity of Christ

...
Frauds of Swaini Narayanists... 374 Horses in heaven
......
Flesh-eating
401
G.
*lorakhani Sabha
...
...
arbitrary Will
....... ^
......
......
God s associates
Geography of Jainism
...
...
...
...
..
>
95
107
134
351
397
271
149
153
155
162
279
331
461
4t>)
...
...
21
212
212
221
241
55
257
208
95
325
326
275
294
342
344
346
389
399
336
366
...
Heaven
478
486
491
534
Heavens
appearance and character 29
56
His illness
...
...
...
...
5?
His death
...
60
His works
62
His character
16
His (Sw. Virja. s) death
5 His
><i
GorVa stratagems
...
210
211
God s partiality ......

... 515
God tempts to sin
...... 519
God teaches Adam ......... 497
... 498
Go Works
......
God a
Happy Home
244 Hardwar
248 Hagar, Abraham
337
...
...
...
.........
...
...
.\.
101 Harlot in heaven

...
..
185 Historical note ,.
Foreign and
Fitness for acquiring knowledge 155 Human and animal souls
Forgery of Books ......... 163 Hypocrites
Fire arms in Sanscrit ......
Husband and Wife
281 Husband and Wife s Faults
.:.
...
Foreign Travel
Falsity of Invocation ...... 320 Horse and Cow Sacrifices
...... 219 Hair and beard
Forgiveness of sins
Fire oblation
...
...
535 G reat War or Mahubharat

49 G Giantess Putana...
...
4 12 Genitals of Light
..
Koran
Flight
...
3 Gunas or qualities
F.
Flaying
...
"
J->
......
3 Evil men
10 Essentials of Religion
of
Justice
Spirit
472
...
Evils of anger
rjzfr r
Evils from love of pleasure
7 Evils from sensucusness
Experienced Ministers ...
Evince
Mercy and
is
s
...
...
Almight ...
God is eternal
188 God s purpose
184; God s prescience & Man s Liberty
185 God s Body
20i God s Suzerainty
...
...
150 God and Soul distinguished
...
...
...
...
...
......
505
506
J.
509 Its
process (Deep breathing)
419
460
46*
God eats flesh .........

God wants a house
......
God
281
.
Its
Its advantages,,
Its outfits (Fire oblation)
Its
100
100
100
...
4 steps
mantras
...
,
101
101
551
INDEX.
It* H
vchusiitif) *...
grades
Inference
in
217
God
lufcuitudo ok
Ki
InhMi-id
8 Kinds of Marriage
Incarnation
Incarnation
Inequality of commit
Invasion
Importance
Inherits
of justice
Importance
of
iiuls
140
...
of Evidence
111
343
345
...
:M5
yj Kurh a Panth
of Churvak or materialism 402
Kinds
hi!
403
4 Kihds of Buddhists
Krishna defended
Kuvera, god of riches
...
"
-j
501
001
50 S
Keblah (Praying Side)

K;rba Temple of Mecca
...
Householdership
353 Khaki ascetics

Ranm
Kinds of salvation
......
(Shivisin)
...
Idolatry disgraces
Its sects
Its sects (Vishnuism)

Its origin
I
ts
IRamsa
-.inism)
dogma
Its origin (Gosainismj
...
Infinite Progress
Inter-dining
Indian Popes
Its Teachers
Idolatry
Image of Incarnation
Inemeary of Faith
...
........
Inter-dining
Jn trin sTc activity of Soul
Idolatry in
Jaimsm
...
v
...
Ismael
319
Lunar line
320
Lingankitism
328
of Soul
122 Liberty
Laws of chivalry
433
4<53
ItfO
Idolatry
and Inconsistency
Immaculate conception ...
Injustice
:>17
Idolatry of Kaaba.
Injustice
Islam in
Veda
...
Index ..................................
Indian Newspapers
Salvation
...
352
353
389
375
219
188
301
Life in Paradise...
opens the seals
Loan to God
531
484
504
Lamb
460
37
JOG
103
]30
JaiDism
Jain Tenderness
Jainism the author
Jain Absurdities
Jealous God
24 Jain Saviours
Joining Holy Order
Mode
Instruction
of worship
creedal
Meaning of
431 Meditation Gayatri,
424 Method of
Revelation
.
idolatry...
K.
Lai Singh
Bible
U3
301 Manu on
change of Caste
309
of Infancy
Management
327 Moral
088
Judicial procedure
Kut lloouili
Koran contradicts
97
341
Marriage
Mutual love
Jainism
Vyasa
Jagan Nath Puri
Jwala Mukhi and
1 J3
219
Lord Shaukara
519 Lot s incest

o20
Litholatry
529 Lala Ram Raran Das
538 Lahore
Arya Saraaj
548
M.
J.
011
256
485 Meditation
499
Moral Instruction
59
Idolatry
infidels
Jaifinini,
20S
357 Knowledge. Ignorance Bondage

and Emancipation
364
s daily work
King
364
6 Kinds of Tactics
366
s
370 King daily duties
288
and Pnilanthropy
295 Learning
Lion Incarnation
316
Lost Books of Veda s
...
317
Lost Branches not Veda*
434.
Materialists
437 Means of
Salvation
465 Means of salvation
4 44 Minor means
5
Members
of Councils
Ministers
53
Management
530 Mode of
punishment
137
90
94
W*
98
229
242
26i
266
267
18S
201
INDEX.
55*
Marks of Hypocrites
Marks of unfit persons
Manu onNiyoga...
Modern Monks ...
Madhavisrn
Monkish tricks
Mystery or Upadhi
Markande and Shiva Furan
Mahauharat
Muttering of God s name
Monotheism in Veda
Moral consequences
...
Mind and matter

Salvation
of
the creed verse
Meaning
Mouth covering
Miracles
Means" of
Miracles
Miiacles
Miracle of Loaves
Messiah
Miracle of camel
Mountains steady tha earth
Murder forgiven
marries Zeinab
Massacre
Moses* Miracles
Mansions in heaven. , c
Mr. Hume, Col. Olcott
...
...
Moral
Necromancy
...
and Saguna
...
Non -existence
or absence
Non- ignorance of God
.
. .
No
No
inconsistency
passion of God
Necessity of Revelation
Nature or Pakriti
500
Parental advice
483
53 Prayer
Parental duties
No God but souls

Neutral Power ...
Necessity of Virtue
Niyoga (nuptial compact)

Nivoga prevents adultery
Necessity of Salvation
New Vedant
Das
...
......
......
...
...
...
8^0
300
427
456
21
74
523
124
186
210
231
240
240
254
340
38b
344
536
4
301
297
312
313
...
..
...
319
74
9J
.....
94
......
98
96
...
...
.........
91 Possibility
Puranas and Upapuranas
81
135
225
227
821
......
...... 33
............
228,
...
Nothing without a cause
JNishchal
God
519
Puranas
520
Omnipresent God in an Image
52 3
525
...
Primary meanings
530 Preservation of
energy ...
Perception
...
...
333 Origin of Brahmana Books

...
383 Object of creation
...
...
420 Omnipotence of God
......
424 Other inhabited worlds ......
......
435 Origin of Bhagwat
444 10 Orders of friars
......
...
444 Origin 01 Priest* power
464 Original Koran
...
...
465 Obstacles
.........
479 Origin of Idolatry
......
21
N.
Nirgtinp,
Idolatry in Yedas
474 Orgies
475
Origin of Hinduism
518
Vishnuism
Mercilessness
Mahomed
No
2 7 5 Omnipresence of
Mathura
Modernity of Idolatry
151
154 Nirsi s cheque

160 Not sanctioned] by Vedas
...
175 No good to others
375 Noah
387 Notice to Pandits
...
...
305 100 Names of God
...
.,.
312 Noah lived 950 years
...
312
O.
318
Vedic faith for all ...
-...
321 Officials and tlieir reaponsibilites
...
...
...
Proofs of God s Existence
and
Meditation...
Praise, Prayer,
Prayer
...
Purity of Mind ...
...
Proof of Vedic Revelation
.........
230
...
...
Pantheism
236
...
Place of man s creation...
241
...
Predestination
245
......
Practical Hints
197
Presidents, qualifications
151
...
156 Policy
ot
...
Ill
112
129
-201)
212
212
213
230
238
249
270
267
181
...189
......... 20
Punishment
204
...
Punishment for adultery
171
...... 205
in Sanscrit
158
Politics
?08
Practice of Truth
308
...
...
150
INDEX.
Peace with 13 Reruns
Pleasure and Pain
am and Lc,y :lty
Puranas for /Shudras
Path of Health
Pious Frauds
Patri<
...
553
151 Qualifications of Holiness
...
n conduct
"f
;
109
Instruction
with meanings
<da
Pn--;
ttt
Pandit and Khaki dialogue

Preface
Professor Max Mul lor ...
...
Putting on ashes
Popish Ignorance
Pious Frauds
Plea for Idolatry
390
...
21)1
810
,v
;,
109
170
150
U(;
162
KetribuLive Justice
i
irriage
>
Marriage
...
Ram
...
...
...
41
364
365
(Jharan
>
and Irreligion
423 Keligii.us food
421:
ml Ad vocation of
Indian Religions
465
Frauds
Narayan Agnihotri ...
Pt. Mahesh Chandra
Nyaya vatna
Priests
SlPiva
Pandit
TaranathTarkavachaspati
Paropakavni S*bha
Pu ttPACE
Parwtage
291
Religion of Jainis
U of Salvation
35
irrection
48
of Moslems
50
...
54 Ramleela and Rnsleela ...
65
Grey and Dr. Husband
Reflections on
i
Idolatry
7 Henunci:ition
8
Sources of Honqr
:<>n
Yoga
Yoga
God
Voyage
17 ^hudra or low
..,
Paradise
51
Prophets of Nations
Passing of mountains
Prophet s wives
Prophet s License
Prophet s widows cot
marry
PrnviiiL Side
Pr*ise of Islam
G<d
A13
.;.
J.
of
12
3
.loir s
caste cooks
Vedic
Religion
F^lowers
r>17
522 Shaktisjii
524 Story of Two Bigots
525 Shanker ar?d Ramanuja
.*. .
to
re-
2SQ
282
284
302
303
311
313
315
31 7
Spiritual worship iu
Upanishat 321
526 qoinanath
......... 329
50o fr.ucfeity of Places
334
Soul s
depravity
Science of Jainism
Sat;m
Preface
.[
infulness of other faiths
Si-ltUli-i.
Qualities of Mind
Queen Kekayee
Snperiority of Jainism
Self praise
......
Qualifications of Masters
Qualities of Students ...
Qualities of soul
494
"s-
Pandit Jogal Kishore

Preaching in Sanscrit
between
328
279
422
447
487
526
494
24
47
l>ev.
ParnirUiand Saraswati
P.irley
221
202
,n
ol
Parting of sea
Police of
man
H0
42 1
...
J
Priority of Jainibin to Buddhism 451
Righteous \vorks
Preface
452
Practice of
it
sanehiism
Prejudice
Pursuit of
<l
from Salvation
:ew oi
Kiupiro
Ht tironient
...
Propositions
Proofs of God
...
Praist of Jainis
Prohibitive acts
Prohibition of Trade
Pt.
438
B,
Sjiivation by fairh
Sulv,-,\, n of Jainism
26J
of
cookery
421
417
426
426
427
429
431
436
433
INDEX.
554
Sin of Horticulture
Saint s prostitute
Seats of Jain Gods
Sabbath
Sin offering
Siddiq Hussein
Swamiji s will
of
Study
Search of
of family tie
Vedant
SWAMI VlRAJANAND
Salig Rani tidol)
Success in Yoga...
...
Salvation
Sun sets in mud...
Second creation
Scattering of Stars
Sight
ot
Special
Soul
17
497
506
f>Il
513.
Scheme of Studies
Similitude, analogy
Shanti
4 Signs of virtue
Small p ox and sorcery
School locality ...
4 Stages of body
355
357
...
4J58
religion
...
...
...
...
...
252
258
260
261
273
311
119
112
77
110
...
T.
of Vedic Religion
kinds of actions
kinds of food
Triumph
Two
Two
Trinity
...
,..
...
of
Babel
/Transmigration
Translator s note
...
...
...
...
Temptation of Priestcraft
...
Troops of angels
...
302
822
283
429
459
32
69
10
513
486
Temple of God
...
...
89
...
Temple in heaven
Three Eternal Substances
...
233
The Earth goes round the sun... 256
The Elephant of the Blind story 246
Their Definitions
115
Their Definitions
113
Time of conception
89
f
93
97 Treatment of Women ...
105 Time of Nuptial Celebration ...
107 Training of children by mothers
Snbdual of senses
185 Their six-fold nature
of deliberation
Subjects
195 TrueKing
Strategy
Tribate or Revenue
198
Schedule of imposts
199
Townships
Sin of Injustice
146 Taxation
Service of Seers
147
Treaty
Elders...
147 Treatment of Prisoners
Sages...
166
Sandhya or Prayer
Titles of Law...
152 J8
accountable
is
alone
Soul
Tolls and Insurance
177
...
receive gifts
Sannyasins to
Time of Retirement
Uuru
335
or
teacher
the
Service of
343 The Lady
Sumeru
... 347
Shraddha or food to manes
Their refutation
347
...
cow
s
Story of Peasant
of Chapters
of WamMarg 355 Table
Sects and
Mysteries
361
361
361
367
405
407
321
376
371
372
372
309
547
Story of Nose-cuts
Tower
Soul
Salvation and Incarnation
Soul not absorbed
s
Signs of man nature
Soulis increate
9 Substances
...
513 Summaries
...-
Support
Nanak
529
536
Providence
place in body
of the world
St.
518 Solar line
Adam
Goi
...
Robber Parikal
crow s excrement
of
Story
St. Kabir s rejigion
St. Kabir s life
9 Saving the Gosains

15 Sale of milk forbidden
16 Svvami Narayanism
Yoga
Satan deceives
St Mary
Shivisrn
Story of
Sankalpa or offering
5 Scandhas
5 4 Sects of Buddhists
6 Sects of Sikhism
Shahpura
Severance
438
445
449
466
4o8
39
54
56
143
141
90
193
118
187
190
191
196
197
198
204
169
570
404
547
INDEX.
555
W.
U.
Unuy
of
Godhead
Use
Use
of Prayer
of Meditation
Uniformity of creation
...
Upai ishats on Salvation

Unity of Religion
Undeserving
Usefulness of the cow ...
Wonders
214-
Wino and Women
245
War
War
2(>1
159
Vedas on Marriage Age
Veda on Caste Origin
...
Veracity and Righteousness

Veda nt Precepts ...
Veda
Vedantist
Vishnuism
Vows
of Juiuis
Vedant
Vicremadittya
Vindhya Goddess
Ajmere
...
...
Vigil
Visit to Tehri
Visit to Religious places
Vishudhanand
...
V.
...
of
<fc
Adam
527
532
533
487
487
491
497
Fast,
War
ngninst Idulfltry
Worship of senses
~,>[
405
War
)93
Witnesses
200
Warn ni;.rg initiation
... 354
ceremonies
./. 354
,,
Women, Shudras to study Veda 126
...
Whom to marry
Who to arrange marriage
...
Watch over conduct

World is supposition
Why
Vedas are
Yoga
...
...
...
...
...
..
...
...
...
...
...
...
...
,..
8
Z.
9
20 Zoology of Jainisin
131
139
83
259
229
314
324
297
298
9
18
42 J
(
..
..".
...
Yogis at Joshi Math
Finis.
...
"...
in Sanscrit
Vishnu
Worshippers
Worship of 5 Gods
of
52 Yani;is and
Niyamas
53 Yamas and
Niyamas
56
Vasisht
2
...
...
33 Wrfting books
fc6 Worship of Jina
38 Worship of Jina s ijâge
28 Wrestling match
Y.
41
Roorkee
Visit to
...
Warn Marg
^5 Worship of Wain Marg
...
...
28 Wain Marg
Visit to Chuprah
Visit to Lucknow
Visit to Allahabad
Visil to Lahore ...
Visit to Meerat
Visit to Multan
Vedic Press
Vist to Odeypore
Visit to Jodhpore
222
i25
228
243
35G
424
300
312
333
24
Vedantic theory
137
134
95
524
against Infidels
in hbor in heaven
heavfu
...
...
Worn m
157
Koran
Woman
War in
3o
349 Woiks^
285 Warship
V.
Veda on Niyoga...
Veda and Niyoga
of
432
464
160
215
308
...
...
11
...
...
418
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PAQI LINE For
ERRATA.
SATYAKTH PJBAKASI
ERRATA,
UTYABTH PBAKASH.
RKAD
PAGE LINE FOR
deare
wiser
dearer
wise
166
produce
167
producer
obtainment 109
17 J
going on
12
171
171
171
26
45
word
PAGE LINK FOR

98
98
98
99
99
99
100
101
101
33
46
47
2
oblainment...
30
36
38
4
29
a-going on...
40
purifice
senseless
...
plasing
inauner
..
should the
Ireak
purifies
senseless
placing
manner
miud
115
118
118
39
4
119
119
119
119
119
120
120
121
122
122
12i
126
126
134
139
143
143
143
144
144
148
154
154
154
155
11
157
157
157
30
11
3-3
29
9
30
11
47
7
184
nether ... neither
184
falsehood
186
falsehord...
now els
vowels
...
187
192
objects
objectet ...
192
change ... changes
194
technology
echnology
195
ex-amp lest,..
gesticulions gesticulations 195
mastered ., be mastered 190
196
auspicious
auspecious
falsehood
fasehood ..
196
49
trainig
51
27
perfec
10
certain
exhilarat
36
39
40
33
35
17
5
9
19
2i
14
27
47
its
training
perf c ct
GodRenuncia
...
lon
29
39
39
39
41
5
15
ir>
23
S3
29
46
32
things
hjngs
after
j.frer
Tegards
regard^
regarop
with angry with an angry
.
knowedge
ove
heinout
knowledge
...
...
missile
...
lore
heinous
missiles
challenged
mountainf...
challenged
maintain
prm
...
prime
proserous
baloona
soauld
...
prosperous
balloons
should
fiats
...
flats
soldiors
...
soldiers
en.coura.ghed
exercise
...
exercise
uuder
never he
under
never be
...
..
...
encouraged
certainly
exhilarate
SI
goos
23
ob
of
201
12.
tehir
sonl
unhappinesf
unhappiness
Gall
call
201
201
202
202
22
29
4
4
8pei w k should should speak

from given... given from
202
202
202
203
203
19
26
inficts
...
...
expressions
Duiy
criptures
knowledge
expressions
Duty
..
learned
parfect
coneientiousnees
onters
associates
sexnal
sould
perfect
conscien
tiousness
enters
...
a$s )ciate
sexual
should
45
aud
and
16
upom
161
162
1 66
upon
48
into
in
27
sesuality
loose
...
38
4
...
. . .
...
...
...
pepalty
to be tioned
scriptures
teamed
161
20
Gode
Rnuncia
199
199
200
knowlege
158
158
28
suffering
world
...
tion
vi/<
is
subdued
by
15
18
16
...
subdued
byi
181
111
virs
33
21
contact
one
wisdom
wisdon
>pirituul
mind
on
perfumes
5 active
spirituals
10
37
8
perfum
contect
175
175
176
28
...
REAP
5 senses
senses.
2t
16
50
173
175
should be
break
103
107
108
108
561
goes
their
soul
...
penalt^,
to be men
tioned
...
inflicts
Penalty ...
unpuished ...
exechequer
unpunished
exchequer
ot
...
not
infiicting
srffering
...
inflicting
Penalty.
203
03
204
204
205
22
34
3
205
oceans
oceans
liar a
liars
23
34
submit
...
...
punishment
riyers
...
suffering
submit
punishment
rivers.
sexuality
loses
205
SATYABTH PRAKA*H.
PAGI
205
15
205
20o
20
31
47
18
28
26
35
23
24
36
46
14
23
205
203
208
207
207
SOS
208
208
208
210
210
212
212
212
212
212
212
243
213
216
217
219
219
220
221
223
223
224
225
225
225
225
225
*28
229
231
233
83
233
233
233
233
234
234
235
236
9
31
32
33
49
51
7
8
22
28
35
40
25
24
16
32
9
16
17
18
19
40
19
42
43
31
41
46
48
51
52
18
27
9
32
FOR
accomp-
READ,
PAGE LINE FOB
236
236
...
lianing
accomplishing
boon
been
be
237
he
239
ch after
chapters
239
is
in
239
conncils
council
is dead
240
ig dead
2:0
punished
punished
241
that
thas
241
gods
godt
242
twinking...
twinkling
mentiond... mentioned
243
khowledge knowledge
can
caE
...
243
libeaty ...
liberty
swif
247
swiff
...
self
247
...
sels
248
impart ... Imparts
248
us
u
...
fo^
248
of
...
251
character
charaotrt
251
bearest
bearees...
251
theretorm the ref rom
257
Q.258
sorrow ... sorrow
259
emboldened emboldened
265
instance
instance. ,.
tun
2G5
...
suu
punishment punishment 262
267
meanigs ... meanings
omniscience 267
omiscience
268
A.
...
Q.
A.
272
...
Q.
A.
Q.
A.
...
Q.
abhasa
272
...
abasa
ancoherently incoherently 272
272
Sanscrit
Sanscrit ...
278
deeoription description
couttrolment controlmeut
278
saints
sanits
...
278
soul
soul
manifests
278
manifests
274
Vedan ... Vedant
Tattwanasi Tat twam asi 275
278
civilised
oivilised ...
280
ominscience omnigcience
280
know
...
k ow
do they ex- 280
do they
-*
ever
cpt the ego 280
2S1
ettr
44
46
READ
tiass
base
...
q ui u
e s-
senees
...
quintessences
nets
prod
mad
...
2
5
tha
...
products
made
nniverae
the
universe
7
38
cognisahl e
seeds
...
cognisable
seed
21
25
31
would
mater
...
world
al
material
concequences
consequences
13
in
23
nent
wakful
.,
porma
impermanent
wakeful
no
...
net
10
12
13
14
ect
eenses
groseness
grossness
18
Rakshaaass
Rakhasas
33
irrele
84
effect
leventh
q
<r.
nft
senses
eleventh
...
quarrels
rule
truth
...
13
27
.rutt
i
...
11
It
...
30
contribotal
...
is
If
contributes
31
als
32
40
46
50
Mauol
Mano
wit
with
40
all
...
...
...
practice
intrespection
41
say
...
44
47
22
infinte
...
39
hern
45
46
When
37
82
12
2
4
20
43
IS
respiration
asses
respiratton
assess
whicb
...
abandomen
practices
intros pec
tion
-
says
infinite
which
abu a d o n-
ment
them
the
contended
..
..,
tho
modiocre
harted
...
When
contented
the
mediocre
hatre<J
the
luxnrious
the
luxurious
peasure
turued
turned
lean
pleasure
cltan
EKRATA.
SATYARTH PJRAKASH.
PA6B LINK FOB
HEAD
563
ERRATA.
564
PAGE LINE FOE
READ
SATYARTH
DO NOT REMOVE
CARDS OR SLIPS FROM THIS POCKET
PLEASE
UNIVERSITY OF
BL
1253
AM*5
1970
TORONTO
LIBRARY
Dayananda Sarasvati, Swami

cSatyarthaprakasa. English,
19703
An English translation of
the Satyarth Prakash
II Hi
IffllHIl i

An English Translation of The Satyarth Prakash by Swami Dayananda Sarasvati

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An English Translation of The Satyarth Prakash by Swami Dayananda Sarasvati

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3

Right Sense (OF VEDZC

SWAMI DAYANAND SARASWATI,

VIRJANAND PRESS- LAHORE.

PBICE PEE COPT

Visit to Religious places

Pt. Shiva Narayan Agnihotri,.,

10 Pt. Mahesh Chandra Nyayaratna

Salig Ram (idol)

8 Discussion with Missionaries

Ramleela and Rasleela ...

23 100 names of God

Nirguna and Saguna

Yamas and Niyamas

^94 Books rejected

of Gayatri, creedal veree 98

Puranas and Dpapuranas

Learning and Philanthropy

Acquisition and Imputation

Watc^i over conduct

Soal alone is accountable

Hnsband and Wife

Duties of lay Brahmins...

Husb and and Wife

Davara, or Niyoga Husband

Necessity of Salvation ...

Punishment for adultery

175 Politici in Sanscrit

Relation between God

Origin of Brahmtina Books

Knowledge, Ignorance Bondage

Salvation and Incarnation

Soul not absorbed

232 Duration of Salvation

239 Equality of all

275 Yoga Vasisht

Guru 335 Its dogma

Service of the teacher or

God teaches Adam

God arbitrary Will

Mahonfbd marries Zeinab

Winn and women

IDC Wonders of Koran

Mountains steady tha earth

Ing?iorancc diversifies and knowledge

The people, tho

the Hindus was

missionaries, whose learned works were included in the

From the ancient forest and weird fastness of the venerable

commanded extensive acquaintance with

ing this worlc of

of the Satyarth Prakash, I thought to

great pity that, when impartial Europeans appreciate Vedic

Swami Dayanand Saraswati

Salyarth Prakash. It is entitled the S. D. S.

Sunshine was he in the

all remind us,

was Monotheistic Teacher

Swarni was a truly great man

Creed, and caste of any clime.

Truth he taught and truth he followed,

All the vice, prejudices*

Day and night he worked