IFE & TE

TEACHINGS OF SWAMLPAYANAND

nr

VISIIWA PRAKASH, B. A., LL. B.

Pandit Ganga Prasad Upadhyay M, A.

SWAMI DAYANAND SARASWATI

THE FOUNDER OP THE ARYA 8AMAJ

TO MY FATHER

Pt. GANGA PRASAD UPADHYAY M.A

A SUBLIME WRITER, NOTABLE PREACHER

AND LEADER OF THE ARYA SAMAJ,

WHOSE SIMPLICITY, LOVE, DEVOTION

AND SACRIFICE FOR HIS FAITH

HAS BEEN AN INSPIRATION

TO MANY

THIS BOOK IS DEDICATED AS A TOKEN OF LOVE & AFFECTION BY HIS SON.

CONTENTS

GHAPTER-

Pages.

1. Early Life ... ... 1

2. Good-bye-Home ... ... 19

3. Now Swami Dayanand ... 29

4. In search of a religious preceptor 35

5. Crowned at Last ... ... 61

6. Years of Indecision ... ... 79

7. Swami Throws the Gauntlet ... 95

8. Reforms in the Vedic Church ... 129

9. Reconstruction of the Hindu Society ... ... ... 147

10. Swami Dayanand and Theoso^ phists ... ... ... 159

1 1 . Swamt Dayanand and Brahmo Samaj ... ... _ 183

12. Swami Dayanand— -The founder

of the Arya' Samaj ... ... 197

13. Swami Dayanand — a great

preacher 211

2

14. Swami Dayanand — a great writer 227

15. Physical and Spiritual Lustre of

Swami Dayanand ... ... 235

16. Attempts upon his life ... 247

17. Glorious death of Swami Daya nand ... ... ... 263

18. Swami Dayanand — great philosop

her ... ... ... 283

19. Swami Dayanand — a man of the

World ... ... ... 295

20. Swami Dayanand —a great Sanyasi 303

A SHORT HISTORY

OF

ARYA SAMAJ

BY Vishwa Frakash, B.A., LL.B

[ In Preparation ]

A short history of the Arya Samaj is in preparation. It will contain about 400 pages. The birth and the growth of the movement with figures and interesting anecdotes ; the Martyrs of the Arya Samaj ; the grand sacrifices of its devoted members ; the amelioration of masses ; the educational activities ; and various other topics full of interest and sensation will be dealt with in this book.

The book will be a rare publication. Register your copy from now to avoid any disappointment. Price Rs. 3/V--

Published by—

KALA PRESS, ALLAHABAD.

CHAPTER I Early Life

ARYA Varta— the holy Arya Varta has been from the time immemorial a land of Rishis. It was a centre of learning— a centre of spiri tual culture. This was the cynosure of the eyes of the world and persons from the dis tant parts of the world carne here to obtain spiritual bliss. These noble traditions of the past, have been linked to our own day by the spiritually gifted personalities that sprang up from time to time. And what is Dayanand — only a link of that chain.

Who is Dayanand ?

"Dayanand" in the poetic phraseology of Rabindra Xath Tagore— the great poet

Life & Teachings of Swami Dayanand.

of Nobel-Prize fame, * was the great path-maker in modern India, who through bewildering tangles of creeds and practices — the dense undergrowth of the degenerate days of our country — cleared a straight path that was meant to lead the Hindus to a simple and rational life of devo tion to God and service for man. With a clear sighted vision of truth and courage of deter mination he preached and worked for our self-respect and vigorous awakenment of mind that could strive for a harmonious adjustment with the progressive spirit of the modern age and at the same time keep in perfect touch with that glorious past of India when it revealed its personality, in freedom of thought and action, in an unclouded radiance of spiritual realisation. "

Dayanand is one but'there are multifarious phases of his life — he is a religious preceptor, a great commentator of the Vedas, a great thinker, a saviour of Hinduism, a master mind, a master personality, a great writer, a great preacher, a brahmachari and a great Sanyasi. Above all he is a WORLD TEACHER. He combines in himself the austere life and learning of [ancient Yogis and Rishis. Like Lord Budha,'he is a preacher of Ahinsa, moral

Early Life.

virtue and Brahmacharya. Like vSocrates, he was daring and had to end his career with a cup of poison. Like Christ, he was ever ready to forgive the sins of his antagonists. "Father, forgive them ; for they know not, what they do" was his maxim. He had not come "to put people in bondage, but to free them." He found the world "fettered by the chain forged by superstition and ignorance" and he had come "to snap assunder that chain and to set slaves at liberty."

But in the galaxy of world teachers, he holds a peculiar brilliance and to repeat the impression of Shiyut Aurobindo Ghosh— a great Yogi of India, "it is as if one were to walk for a long time amid a range of hills rising to a greater or lesser altitude, but ail with sweeping contours, green clad, flatter ing the eye even in their most bold and strik ing elevation. But amidst them all one hill stands apart, piled up in sheer strength, a mass of bare and puissant granite, with ver dure on its summit, a solitary pine jutting out into the blue, a great cascade of pure, vigorous and fertilising water gushing out from its strength as a very fountain of life and health to the Valley,"

Life & Teachings of Swami Dayanand.

Swami Dayanand is the biggest figure of Indian Renaissance and to quote Sir Jadunath Sarkar, the great Indian historian, "When the history of India's growth comes to be written, that high rank will be adjudged to the ' Naked Fakir ' Dayanand Saraswati. He rescued the heart of Hinduism from atrophy ; he linked it with the spirit of eternal pro gression ruling the outer world, he proved that whatever is best and truest in the legacy of ancient sages of the Arya Varta is a pos session open to the entire human race, and not confined to any 'twice-born' caste or sacred soil."

Birth Place.

Gujrat, now a part of the Bombay Presidency, is a godly-favoured province. In the nineteenth century, it gave birth to two great personalities, Dayanand and Gandhi. The lustre of the former was witnessed in the 19th century and the greatness of the latter we are seeing with our own eyes today.

Gujrat has a small sub-territory known as Kathiawar. It is a small peninsula projecting into the sea. It is partly under the British Government and partly managed by an inde pendent State. Here there is a small State

Early Life.

so called Mourvi and this was the celebrated place where our great Swami was born.

At Mourvi, there is a small town known as Tankara. Here a rich and influential Udichya brahman family resided for sometimes past. It commanded a great respect in the locality. At the time we are speaking of, Karshanlalji Tiwari was the head of the family. He had a religious bent of mind and most of his time passed in deep meditations. In the year 1824 A. D., a celebrated son was born to the great delight of the parents. This was Daya- nand. He was followed by two sons and two daughters.

Before becoming a Sanyasin, Swami Daya- nand was known as Mulji and with the same name we have addressed him in early chap ters.

His Father.

Karshanji was a brahman, and as such was a great devotee. His son had inherited the same religious fervour and devotion from him. He was a Shaiva i.e. worshipper of Shiva. At his own village he had constructed a temple known as Kub- ernath's temple. Besides the expenditure incurred in its construction, he had dedicated

Life & Teachings of Swami Dayanand.

some of his property, so that the daily rituals of the temple be carried on without any hindrance. He often organised Kathas — religious Sermons and with utmost enthusiasm heard them to the last. His son was always by his side during such occasions. Whenever the news of any Katha reached him, he took his son Mulji with him and sometimes he travelled several miles to hear these reli gious sermons.

Karshanji was a man of position. He had amassed a good fortune by carrying on a money-lending business. The books of accounts written by him exist to this day and they reveal that he gave big loans of even a thousand rupees at a time. Memon is a tribe which resides in his village and these people are businessmen. Whenever they required money, Karshan was ever willing to help them. Besides money-lending business, Kar shanji was a landlord. He managed a big zamindari. In the State, he held a respect able position. He was in modern technology a collector and magistrate of the district. He collected revenues from the people and maintained peace throughout.

Moved by religious fervour, he had visited all the places of worship and when he came

6

Early Life.

back after this extensive tour, he distributed alms to the Pandits. Karshanji was extremely fortunate in having Mulji as his son, for he will always be remembered as the father of a very great man, but as far as the family bliss is concerned he had none. How sorely he must have felt it. As narrated above he had three sons and two daughters. One of his daughters died, when Mulji was at his home. This death was a loss to the parents, but it was a great spiritual torch light to young Mulshankar. This was a great turning point in the life of that great man. Then, Mulji left the parents. How grievous this must have been. One can imagine the feelings of parents at the loss of the eldest son. They must have pined for a single glance at their son and must have died without the consolation that they had given birth to one who was to become the great saviour of Hinduism. We have no account of the second son. But it is certain that (he must have died in infancy or in boyhood otherwise the zamindari could not have been given to the son-in-law. The third son became young and got married. But unfortunately he died leav ing a widow. So out of the three sons there was none to give solace to the old parents. The

Life & Teachings of Swami Dayanand.

remaining daughter was married to Mangalji. Thus there was no other alternative for Karshanji but to give his entire property to his son-in-law. Fortunately, this line is not extinct to this day, and great-great-grandson even today keeps the memory of an ancestor who fled away from the home. This is the tragic history of Mulji's father. Now we drift on to the history of Mulji. Education.

Karshanji was himself a learned man and the education of Mulji began at an early age. He picked up the Alphabets of Hindi at the age of five and afterwards his religious education began. He had learnt different Mantras of Sanskrit which is so very essential for aBrahman. Even in the early life he had mastered the Vedic Texts. At the age of eighteen he was given the sacred- thread, which is an emblem of extreme purity and which denotes that henceforth the child will pass days just as is enjoined in the Shastra? and live a perfect holy life. In fact, among Hindus this is considered to be the most important ceremony.

From this time, Mulji had to live a strict sacred life under strict instructions of bis father. But this sort of hard life was surely

8

Early Life.

unwelcome to his mother, who wanted that his child might enjoy his early life in plenty and might not become an austere devotee. Among Hindus, certain days are observed as fast days and it is a common belief of the people that these fasts bring about a great spiritual benefit. But to observe these fasts with regularity is cer tainly not an easy job. Interruption in the middle might invoke the wrath of different Devatas. This fear was the main object why the {mother of Mulji was so disinclined to wards them. She had repeatedly asked her husband to be less strict as far as Mulji was concerned. Often husband and wife quar relled over this. But Karshanji was a true devotee, and he wanted that his son should be like him.

At the age of fourteen, he had completely mastered Yajurveda and some parts of the other three vedas also. And from now the young lad broadened his studies and began to learn Sanskrit grammar, logic and other Sankrit books dealing with rituals, Mulji was not content with this. His thirst for knowledge was not to be satisfied unless he had completely mastered the subject. Then,

9

Life & Teachings of Swami Dayanand,

as now, Kashi (modern Benares) was the seat of Sanskrit Learning and no knowledge of Sanskrit was considered as complete unless a young: Brahmachari passsd some days at Benares. Kashi had a great attraction for the shining lad and he expressed his desire to bid farewell to his home for sometime and learn Sanskrit grammar and Jyotish (Science of stars) at Kashi. This proposal was not unwelcome to his father, but surely it was too much for the tender affections of his mother. The Mother could not bear the separ ation of a dear child for a long period. So this proposal was dropped for the time being, but the idea of completely mastering the subject was ever alive in the mind of Mulji and ulti mately this desire led to the severance of himself from his parents. This proposal of Mulji being rejected, now he sought another opportunity. A learned pandit used to reside at a distance of six miles from his place. Mulji now made the proposal of studying with him. This was granted, but he was not allowed to study for loner.

Turning point.

Mulji was now a lad of thirteen and here we witness the factors which com-

10

Early Life.

pletely altered his life. The first incident created a hatred of idol-worship and another invited problems of life and death. These two incidents are not of great significance. They are things of common occurrance, But for a great soul they are of a very great importance. Greatmen have a divine insight and whatever they observe, it is with a touch of that divinity. This is extremely true with Mulji also.

Festival of Shivaratri,

Skivaratri is the holiest day for a devotee of Shiva. It is a day of extreme purity, devotion and meditation. Shaivas observe it with a great pomp and show. This day the temples are extraordinarily decorated with buntings. They are cleaned, white-washed, and the idol is also given fresh ornamentations.

People await this day for long. Ladies make all sorts of preparations and children are delighted for they will get an opportunity of witnessing new shows or will get sweet preparations to eat.

The same fervour was visible at Kar- shan's place. He was extremely busy with making preparations for this festival. Young

11

Life & Teachings of Swami Dayanand.

Mulji was also very curious. But his curio sity knew no bounds when his father addressed him. "Dear son, Shivaratri has arrived. There is nothing so great as to worship Shiva, the biggest Lord. You are now grown up and it is befitting that consi dering the traditions of the family you be enunciated to this faith today. Observe the day with fast and prayer and you will surely secure heavenly bliss".

This news however leaked to Mulji's mother. The hearts of woman are very tender. She began to tremble at the idea of fast and prayer. She would have gladly stood between the father and the son, but when she saw Mulji staunch, she gave way. What intensive feeling in the brain of the young lad was, cannot be described easily. This needs extreme psychological analysis.

The boy was as glad as a lark. The morn ing came, the sun rose straight up the hori zon, the evening came. There was no slack ness in his enthusiasm. His curiosity was constantly increasing. This exhibits the will power of the young boy. To keep a fast for a complete day and then to show no signs of weakness is extraordinary. Now came the next difficult task— the night vigil.

12

Early Life.

The Father accompanied by his son and other colleagues left the house in the evening for another temple known as Jareskwar Nath outside the city. This was perhaps the big gest temple in the locality and could accomo- date sufficient number of people. Blessed the Temple where the great Mulji was to become a great soul.

Now the night vigil began. Let us judge the devotion and courage of the people. Ac cording to the orthodox principle a devotee should wake up all through the night and offer prayers. Young Mulji had a firm de termination to pass the night without a single nod. Perhaps this determination was un- paralied and unique in that assembly of devotees.

Midnight came ; the goddess of sleep began to usurp the attention of the devotees. By and by, the number began to dwindle. As opportunities offered, people left the inner precincts of the temple and retired to the verandah. Soon they were in sound sleep. Not only the devotees but the worshippers, specially paid to propitiate the God, could not avoid the temptation. No\v there was only one soul in the temple who was still

13

Life & Teachings of Swami Dayanand.

awake. In order to avoid sleep, he was moistening his eyes with water.

Now comes that important incident and it will be much better to describe it in the very words of that noble soul. ' When I was the only man awake, an important incident happened. Several rats came forth and began to dance at the idol of the Shiva and often usurped the rice and offerings dedicated to the idol. I began to witness all this. An idea entered my mind ! Is this the same God Shiva, about whose strength and valour, and his bull which bears him, I had heard in the morning? I was thunderstruck. I thought, how could this idol be that all- powerful, and a terror of enemies, who could not even check the tresspass of rats ? Thus I became wild with the thoughts. I began to question within myself, this idol riding on a bull before me is that of Shiva, who makes tours, enjoys foods, and drinks, sleeps, bears the Trishul, rattle Damru and shows divine wrath ".

Streams of thoughts puzzled Mulji. Thus when he could restrain himself no longer, he awakened his father and put this ques tion : " Father ! I have been told that

14

Early Life.

Shiva is ail-powerful!. But look how ha is helpless in driving these rats away ". This question was certainly a blow to the ortho doxy of his father. He considered it an ill- omen. On the day of Shivaratri, in the precincts of the temple, and just in the presence of the idol, to raise a question affect ing the honour of the God, was certainly a great sin. But instead of appeasing his son by arguments and mild words, he at once became very hot. At last he put forth this argument. " My son ! this is not the real Shiva. This is an image only ". These words produced a totally different result and now Mulji became assured that all-powerful Shiva was something different from this image. It was useless to worship him. The real god was to be searched and worshipped,

Now the penance lost its charm. Mulji had not felt hunger nor sleep as yet. But when he learnt that this was nothing but a deception, all this became unbearable. He made a request to his father and got permis sion to go home. But the father was still very staunch. He had asked Mulji not to break the fast. One servant was deputed to accompany Mulji as the house was at a distance of six miles from the temple.

15

Life & Teachings of Swami Dayanand.

Mulji came to his residing: place. The Mother thought that the small boy could not keep the fast, so he had come back. She brought some fruits and sweets. Mulji was now not serious about the fast and when things were offered to him he readily agreed to partake. Thus the father's commands were disobeyed, but the mother told Mulji to keep this a secret for the father would be very angry. This, however, leaked, and the father was hot with rage. All relations sided with Mulji and had it not been the case Mulji must have received severe punish ment. After sometime the father and the son reconciled. Karshanji, as days passed, forgot this event, but Mulji pondered over it again and again in his own mind.

Scene of Death.

Mulji's brain was already harassed by one problem, but now another incident occurred after five years. This was more dreadful and awe-inspiring. It is thus described by Mulji :

" I was enjoying the festivities at a relative's place one night, when a servant <jame and communicated a dreadful news. He told me that my sister who was of fourteen

16

Early Life.

years, fell suddenly ill. All sorts of efforts were made but she expired within two hours of my coming here. Sister's death was the first calamity in my life. This sorrow was appalling. At that sad demise, when the bewailing of the relations was tearing the sky assunder, 1 stood mute like a stone, and be gan to ponder, ' Oh ! how short is our life. I shall also die some day. But is there no way by which I may be immune of death and may attain salvation ?7. At the same place, I took a vow that I will make an effort to conquer death. At this juncture, I became sure that outward demonstrations were all a humbug and nothing but the purification of the soul was the way to salvation. But I kept these thoughts within myself and never allowed any one to know my ambitions ". Another Death

The death of his sister was soon followed by another death. This was of his uncle who loved him very dearly. He described it thus :—

" After sometime my uncle died. He was learned and a man of divine virtues. He loved me from my very childhood, and I was much moved by his separation. I thought that when all things in this world were

17

Life & Teachings of Swami Dayanand.

perishable, why should I pass my days in their midst ?".

But one event after another, one curiosity after another curiosity, was too much for a man divinely inspired. Who can say that these events were not god-sent ? It must have been the divine will to save Hinduism and it inspired Dayanand with these events. How these events had changed the life of Mulji will be described in the next chapter.

18

L

CHAPTER II Good-Bye Home

ORD Budha saw a corpse being taken and

inquired from his people "what is this ?" People told him "0 Prince ! the man is dead. Ours will be a similar fate." Lord Budha a noble prince, who was passing his days in pastimes and luxuries at once became a saint, Beautiful wife, young babe, palaces, chariots, food, drink and women all these lost attrac tion for him. He was something quite dif ferent.

The same was the problem with Mulji. He had witnessed two deaths. The problem of life and death was before his eyes. The mystery of God was also revealed to him on the day of Shivaratri. He had known then,

19

Life &- Teachings of Swami Dayanand.

that all these outward demonstrations were futile. They would never bear any fruit. God was not the idol Shiva which people worshipped. It was divine, and divinity could not be shut up in a small idol.

Now Mulji had a mind to search for truth, to find out God, to find out a way to salvation. He was not married as yet. The real yearn ing in him was not of marriage, but of some thing different. His plan of studies was being frustrated by his parents. He was not allowed to go to Benares. The innocent desire to study with a pandit at a distance of six miles could not be prolonged. The latter pandit, by daily conversations with Mulji. learnt his inclinations. He later informed his parents and gave them a warning that unless the young aspirant was completely fettered, he would soon become a Sanyasin.

In Indian homes, a Sanyasin commands the greatest respect, but parents can never suffer their own dearest to become one. With the same feeling, this information was received by the parents of Mulji. They were greatly perplexed. They could not find a way out of this difficulty. At last people suggest ed that no fetters were stronger than those

20

Good-Bye Home.

of matrimony. So the perplexed parents began to make arrangements for his mar riage. The boy was called back home from his studies and tha young aspirant for the noble cause soon learnt what was going to happen.

Now he was invited to show strength of his courage. He was still firm with the noble cause always before his mind. First he asked some of his relations to persuade his father to postpone his marriage. The marriage could easily have been postponed for sometime, had the situation been differ- rent. But how could the parents yield in this situation ? They had no desire to lose their son. Mulji now personally entreated his father but found him firm like a rock.

There was no other alternative now, but to bid farewell to his home. One day, the young lad in the year 1846 A. D. slipped in the evening from his parents. He knew that when they would not find him at night, they would depute sepoys in his search. They knew that Mulji might have gone to Benares, and the sepoys would naturally make a search in that direction. So he took another route. Sweet home farewell ; parents and relations

21

Life &- Teachings of Swami Dayanand,

good-bye. Young Mulji was now on his way and he walked for eight miles before dusk and then took shelter in a village.

In Search of Yogis.

Those who pass their days in deep meditation are termed as Yogis. They have become a separate class altogether. There is hardly any part of our country where such Yogis may not be found. But every one of them is not a Yogi and amongst them the majority is of those rascals who in the garb of Yogis deceive the world and pass their days in ease and comfort. Such Yogis were not rare in the days of Mulji also. But Mulji was in search of a real Yogi. In his own province, the name of Lala Bhakta was very famous, He resided at a place known as Shaila. Mulji had heard his name before, so naturally he went to this place.

In the way, Mulji met certain greedy men dicants. They advised him "Boy, just be come generous aad give us these ornaments that are on your body. Rest assured, you will get manifold in the next life." Mulji had now no love for these ornaments, so he gave them to the Sadhus.

22

Good'Bye Home.

At last, he reached Shaila and presented himself before Lai Bhakta. He was accorded welcome, and the exercise of Yogic practices began. One day while he was practising Yog during the night, he heard the shrill cries of birds on the tree above his head. Mulji was not accustomed to this and he got afraid and retired to the precincts of the temple and there passed the night

Enunciation as a Brahmachari.

But Lai Bhakta was an ordinary person ality and he could not satisfy the thirst of Mulji. Here he met a brahmachari, who advised him to get himself enunciated as a Brahmachari. Mulji agreed to this proposal and got himself enunciated. From now he became known as Shudhachaitnya. He began to live just like a Brahmachari, his dress being of crimson colour.

In the Clutches of his Father

After leaving Shaila, he started towards Ahmedabad— for a place called Kotgangara. This place was known as the abode of San- yasins, and Shudhachaitnya thought that he might get some better spiritual teacher at this place. He arrived here, but had the same bitter experience which he had at

23

Life & Teachings of Swami Dayanand.

Shaila. He saw how indifferent were these Sanyasins towards their duties and how corrupt they were. How could he remain at this place any moment.

In the Hindu Calendar month of Kartic a big fair used to take place at Sidhapur. In this, Sadhus from all 'parts of the country congregated and Shudachaitanya thought that amongst these some one might satisfy his curiosity. He left Kotgangara for Sidha pur, but in the way an untoward event happened. He himself has described it. "in the way, unfortunately, I met a man who knew me. He was a vairagi and resided just near my village, He knew us perfectly well. He was very much astonished to see me in this condition and 1 also became thunder struck. He inquired from me what was the reason of my coming to this place in this con dition. I told him that 1 had a desire to see the world. He abused me, and made a fun of my dress. That Bairagi must have guessed- out my plans. Then I told him that I was going to see the fair of Sidh- pur. At this, the Bairagi left me and I took my way to Sidhapur where I resided with other Sadhus in the temple of Nilkanth."

24

Good-Bye Home.

Shudhachaitanya was now in the assem bly of Sadhus. Sadhus of different capacities, different temperaments, different views were all around him. He talked on various problems first to one, then to another. Whenever any one gave him information regarding some one spiritually great he at once sat at his feet.

He was passing his days in the pleasant company, but this was soon marred by the presence of his father. While sitting in the assembly of Sadhus, one day he saw several sepoys coming towards him and later he observed the fearful face of his father. These sepoys hemmed him all round and there was no way of escape. But Shudha chaitanya did not lose heart and maintained the same courage.

His father was wild with rage and there was no way to appease him. Shudhachaitanya here spoke a lie for appeasing his father and said, "1 was kidnapped by a Sadhu and was all along anxious to return home. Since you have fortunalety come now, I will accom pany you to my home. " These assurances were all fruitless. He tore his clothes, took his waterpot and broke it. As last, he abused

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Life &• Teachings of Swami Dayanand.

him considerably and deputed several sepoys to keep a watch overhim night and day. Again Free from the Clutches

Now Shudhachaitanya was a close prisoner. His father was staunch and kept a strong guard upon his son. He had no desire to lose him again. On the other hand, Shudhachai tanya had a firm determination to hoodwink the guard. Several sepoys kept a watch throughout the day and there was no opportu nity to make an escape. Night came and still they were active. By and by they were vigilantly looking after him. Now he slept soundly and the sepoys seeing him asleep became less vigilant. At three in the night, he opened his eyes and saw that sepoys were sleeping. This was the golden opportunity when he could make good his escape. He did not stand, for he might be caught. He moved a little by sitting and thus came out of the camp. By the time sepoys could take any notice of him, Sudhachaitanya had crossed a mile. Here he saw a big pine tree, shadow ing the dome of a big temple, He selected this spot for his shelter and hid himself on the dome.

The news of his escape was soon known sepoys were again active. They made a

26

Good'Bye Home.

hot search at every possible place and even visited the temple where Shudhachaitanya was hiding. Here they could not detect him. He remained at this hiding place for one com plete day without a single morsel of food or a single drop of water. At dusk he got down and took a less important track.

27

CHAPTER III. NOW SWAMI DAYANAND

AFTER his stay on the pine tree for fifteen hours, Shudhachaitanya started twards Ahmedabad. In the way he made no enquiries regarding the route from any one, lest it might give his father certain clues regarding his departure. He reached Ahmedadad and from there took his route for Baroda.

Among Vedantists

At Baroda, there was a religious monastery known as Chetan Math. Here resided Swami Brahmanand and several other learned Sanyasins. Shudhachaitanya went to that place and a talk on Vedant ensued. He says "Brahmanand and other

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Life & Teachings of Swami Dayanand.

Sanyasins were successful in explaining to me the philosophy of Vedant that I am Almighty Brahma. Even before this I had studied the books on Vedant and understood them a little, but now my doubts were completely removed and I began to consider myself Brahma. "

Here again he was identified by a lady, and in order to avoid the repetition of Sidhapur trouble, he removed himself from that place. Now he came in contact of Sachchidanand Paramhansa, from whom he learnt that Chanod Karuchi is the abode of many Sanyasins. So he started for that place. In this connection he wrote : — "Here I met several Brahma- charis, Sanyasins like Chidanand and several other Yogis. I had never before witnessed such people well versed in yog. After a conversation lasting for several days, one day I went to Parmanand Paramhansa and reques ted him to instruct me. For a couple of months, I studied books known as Vedantsar and Vedanta paribhasha."

Desire to Become a Sanyasin

Now Shudhachaitanya became anxious to become aSanyasin. What prompted him to take this step, will be manifest from his follwing

30

Now Swami Dayanand.

statement :—

"I was a Brahmachari and as such I had to cook food with my own hands. This was a great hindrance to my studies. I had not given up my original name as yet and as my father's popularity was well known, I had always a fear lest some one, while conversing with me, might recognise that I was the son of a particular man. So 1 was always anxious to have my name changed. By becoming a Sanyasin I could avoid the two difficulties described above, and for this reason I was anxious to take Sanyas."

Now arose a question— who should enunciate him ? It was the desire of Sbudha- caitanya that the Guru should be of great spiritual merits. This was an important cere mony and it was befitting that a greatman should be approached. He persuaded one Dakshini Pandit to kindly recommend him to Chidasharam Swami, who was not only extremely learned but also well versed in yog. But this was not achieved. Perhaps he was refused on account of his young age. But Shudhachaitanya was not one who could be easily disappointed, He did not lose heart and patiently waited for any

31

Life & Teachings of Swami Dayanand.

other opportunity. This, however, was soon granted. He writes :-— "After several months of this incident, two persons who had given up wordly life, came from south and stayed at a broken hut in the jungle. This place was about two miles from where I resided. One was a Sanyasin and the other a Brahmachari. The Dakshini Pandit mentioned above became curious to see them and he took me also. We reached at that hut. My friend was the master of Vedant and now he began to converse with those persons about Brahma. The discussion that ensued gave me an ample proof that both of them were very learned. They told us that they were coming from Sharangver Math established by Swami Shankaracharya, and were going to Dwarka. One was known as Purnanand Saraswati. I asked the Pandit to kindly recommend me to him. So the Pandit told the Sanyasin that 1 was a young Brahmachari & it was my desire that I might study Vedanta without any sort of hindrance. Further, the Pandit told him that he could bear testimony to the fact that I was of good temperament and my character was excellent. For these reasons, i was fit to take Sanyas, althought this life was full of rigour.

32

Now Swami Dayanand.

With this introduction he exhorted Swami Purnanand to enunciate me and further told him that in this way I would be able to be completly free from wordly life and shall be able to study Brahmavidya without any hindrance. At this Swami Purnanand raised difficulties as I was of young age, and further that Swami belonged to Maharashtra while I was of Gujrat. He told us that I should approach some one from Gujrat. My friend further convinced him and he was pleased to enunciate me as 'Dayanand Saraswati' on the 3rd day."

Thus Shudhachaitanya became a Sanyasin. He was now free fron worldly bondage. Life according to Hindu scriptures is divided into four parts — student life, family life, forest- life and life of Renunciation. A person is enjoined to pass from one stage to another. But in the case of Swami Dayanand we find him taking to renunciation just after his student life. This is certainly a very great sacrifice & to be achieved in right sense requires special aptitude. Similar is the history of Swami Shankaracharya. From the 1st stage he took to the last.

World has a very great attraction. Even those who 'become grey haired can not

33

Life & Teachings of Swami Dayanand.

resist family charms. But when a budding youth conquers passion and becomes a Sanyasin it is all the more creditable. Swami Dayanand in fact places before the world an ideal unsurpassed by any one. He in fact stands on a very high pedestal of virtue.

34

CHAPTER IV.

In Search of a Religious Preceptor

Learns Vogic Exercises

DYANAND sat for some days at the feet of Swami.Purnanand who had enunciated him. When the Swami left the place, Dayarand shifted to Vyas Ashram, which was famous for Yogic exercises. Swami Yoganand was the head of this Ashram and an excellent teacher of yog.

Here he passed some of his days and learnt a little. There was, however, a break for some days when he left for Chinur for studying Sanskrit grammar.

Life & Teachings of Swami Dayanand.

At Vyas Ashram, he was greatly bene- fitted by the company of Shiva-Nand Giri and Jivanand Giri. Both of these were Yogis, and often the three sat together and discussed the intricacies of Yoga.

Yogic exercises are not in any way simple They are very intricate by their nature. Sometimes, a single.slip may cause the death of a person. Often they have broken down the physique of people. They require a simple, cautious and austere life. Swami Dayanand was by nature very austere and as such these exercises he learnt with great ease.

Now these two Sanyasins departed and asked Dayanand to meet after a month at Ahmedabad. Here they promised to give more instructions. Accordingly, Dayanand went to that place and passed some days more in their company.

Somebody told him, that better qualified Yogis would be found on the Abu mountain. He readily went tojthat place and after a long search, received instruction from one Yogi, but this did not satisfy him. Now he moved towards Northern India, in the hope of get ting a preceptor.

36

In Search of a Religious Preceptor. The Search Continues.

In the year 1854, he reached Hardwar. Fortunately, Hardwar was full of hustle and bustle. Kumbha fair was in full swing and Sadhus from all parts of the country had congregated there. Dayanand had no idea of this fair before. He remained at Hard- war till the end of it and ultized his time in Yoga.

There was a general impression in the minds of the people then, as is still now, that real Yogis lived far from the cities. They passed their days in the midst of nature and no place was more auspices for the purpose of Yoga than the hilly tracts. Perhaps this idea was the main factor in Dayanand's ex tensive tour in the hilly region. This tour is most important and exhibits the courage of Dayanand. At one occasion he was about to end his career. If it had happened, the history of Hinduism would have been different-

From Hardwar he moved to Tehri. Here Dayanand saw with his own eyes the cruel practices of Hindus and saw the mockery of Hindu religion. In this tour he had the oppor-

37

Life & Teachings of Swami Dayanand.

tunity of studying the tenets of the different sects of Hindu religion. He read them and found how they were against common sense.

Offered Flesh.

Amongst Hindu religion Ahinsa, i. e. not giving pain to any one is the cardinal rule. Hindus are expected not to kill animals or to take their flesh. At least the foremost caste of Brahrnans is totally forbid den to taste flesh. But Dayanand saw just the otherwise. Once, while staying at Tehri, he re ceived an invitation from a Brahman to which he readily agreed. He has thus described it: —

" Pandits and Sadhus thronged at Tehri. One day a Rajpandit invited me to dinner. At the appointed hour a man came from the Pandit's place and 1 went to him with a Brahmachari who was my companion. At the door I marked a man cutting flesh. On stepp ing further, I saw a heap of flesh, heads and bones of the animals and the pandits sitting by its side. Inspite of the words of welcome from the person who had invited ^me, I could not stay at the place, and came back without uttering a single word, lest there might be hindrance in their so called holy work. A few minutes later the pandit approached me and

38

In Search of a Religious Preceptor.

in humble tone began to invite me again with the remark that the flesh was specially arranged for me. Now I plainly told him that I was a strict vegitarian. Not to speak of tasting flesh, I could not even bear its sight. Under these circumstances it was of no use preparing flesh for me. If he was at all serious of feeding me,

he should send some fruits and uncooked

t

food which I would get prepared by this Brahmachari and take it. At this, that pandit bacame discouraged but in order to keep his word he sent fruits etc. accord- ingly."

Tan t Fa Philosophy,

Perhaps this was the first occasion when Dayanand had the bitter experience of reality. He could never have dreamt that a pandit can eat flesh. Now in order to pass his days he inquired from the pandit if any books were available in the locality. The Pandit told him that Sanskrit literature, grammar, jyotish and books relating to Tantra can be had. Dayanand had read other books of Sanskrit literature but he had never heard the word Tantra before. He thought that he must have some idea of the religious prin-

39

Life & Teachings of Swami Dayanand.

ciples of this sect also. So he asked for these books. But what were the religious princi ples? The books were full of extreme debau chery. Dayanand was simply thunderstruck to read these books. He wrote. "My astonish ment knew no bounds, when I read with my own eyes in the books of fantra, the sexual intercourse of mother and son, father and daughter, brother and sister, or even with women of low castes (who could not even be touched by people of higher castes in ordi nary life) ; worshipping a naked woman tak ing flesh, fish, wine etc. and this all to lead one to salvation. I had a firm belief now that rascals must have compiled these books to satisfy their own evil propensities and have termed them as religious scriptures. " This was the preparatory ground for Swami Dayanand and when he had consolidated his own principles, he criticised these sects of Hinduism which were eating into the very vitals of religion.

Still on Tour.

From Tehri, Dayan&nd came to Shrinagar, and there stayed at the temple of Kedar- ghat. During these days the philosophy of the Tantras was foremost in his mind and

40

In Search of a Religious Preceptor.

whenever any opportunity offered he was quick in criticising their principles. Here he was introduced to Ganga Giri, a Sadhu of good parts, and both of them became friends. Two months passed in jolly com pany. After the rains, traversing Rudra Prayag, Shaila Shrang, Sivapuri. Guptakashi, Gauri Kunda, Bhim Gupta, he again came back to Kedarghat. On account of the natural scenery, this place had a great charm and endearment for Dayanand. Here he came in contact with Pandas or worshipping class and studied their manners and customs thorough ly.

Himalayan Search.

Thus the winter season came almost to a close. But what of that ? The peaks of Himalayas were still snow-clad? but Dayanand had a strong will. He now decided to start for the hilly regions in search of a Guru. This journey was extremely trying for him. He writes : ' 1 was anxious to cross these hilly regions which were either snow-clad or in the state of glaciers, for although I had not witnessed with my eyes but had heard that big souls resided in them. And in order to verify this fact, I determined to make a

41

Life & Teachings of Swami Dayanand.

search myself. But to cope with extensive difficulties arising out of extreme cold and dreadful route, I made enquiries from hilly people. But each of them considered me a big fool. Thus passing twenty days in deep suspense I made up my mind to travel alone, as the cold was too much for my two com panions. "

A Dilema of Tracks.

This exhibits the strength of determina tion. Dayanand went upto Tunghnath peak, but found here only temples and their wor- shippera. Dayanand was already disgusted with these people, so be came down the same day. The rigour of climate and dreadful route have been described by him and it is befitting that the same description be given here : ' While coming down, 1 observed two routes— one leading towards the west and the other towards the South-West I could not decide which way I should take. At last, I took the way which was through the forest. I had stepped a little, when I found myself in a dense forest. In the forest, there were lofty cliffs or dry rivulets. A little, later I found the way blocked. There was not a single track and now 1 began to ponder which

42

jn Search of a Religious Preceptor.

way to take— either to climb up the hill, or to go down. If I decided to climb, it was just possible that it might grow dark and 1 would have to face the difficulties. Therefore, I decided to climb down, which I did by holding the roots of the small plants. A little later, I found myself at the bank of a dry river. There was a raised cliff on its back. I stood over this and began to view the locality. I saw high peaks, small hills around, im penetrable locality, not a single track. The sun was also at its decline. I became terrified that darkness would soon spread and I would have to pass the complete night all alone at a place where there was not a single habitation and no fire to keep the body safe. At this juncture, there was no other companion but perseverance. So in that impenetrable place I moved on although my clothes were all torn and my body was badly wounded, Thorn pricks had made holes in my legs & I walked just like a lame man. But perseverance triumphed at last and I crossed the hilly region. Now I saw a track. It was dark all around me, still I took the track blindly and saw some huts in front. On making an enquiry I learnt that it was a monastry known as Okhi Math. I moved in that

43

Life & Teachings of Swami Dayanand.

direction and soon reached there ". A Temptation.

Dayanand passed his night in this monas- try and in the morning he again started. He was extremely tired the day before, but for him every moment was precious and he did not lose a single minute. His ambitions were before him and unless they be fulfilled, there was nothing which could appease him. But after a short tour he came to this monastry again. Okhi Nath was a very old monastry and Sadhus had established this to a firm footing. One after another collected a huge sum, so when Dayanand went to this place it was extremely rich. Besides ifc was a seat of learning and there was a choice collection of books Dayanand had no charm for riches but certainly he had a great attraction for books. Besides, he wanted to study the life of these Sadhus. Here he resided for some days and by his courage and learning impressed his colleagues very much. The Mahant or the Master of the Monastry was greatly impressed and he went so far as to make a proposal to Dayanand to become his disciple. He held out a temptation of riches and told him that in due course he would

44

In Search of a Religious Preceptor.

become the master of the whole monastry. But this sort of temptation was nothing for Dayanand, who gave a reply in these words, "My father had an equally big poperty." This was enough. When Dayanand could not stay at home and enjoy the property of his parents, what attraction would he have for it again ? His heart pined for some thing different for which he was moving in snow-clad hilly parts. Now Dayanand left this place for Joshi monastry. Here in the company of Sanyasins and some Pandits from the South, he learnt some Yoga and then started for Badri Narain. The principal wor shipper of this place is known as Rawalji. Here Dayanand had a talk about theVedas and other Sanskrit scriptures. Dayanand opened his heart before Rawalji and requested him to suggest some religious preceptor, who could satisfy him. Rawalji replied that there was none in these parts. Rawalji was perhaps right in this. There was not a single per sonality in those regions who could have met the demands of Dayanand. Dayanand was greatly discouraged at this. Disappointments after disappointments were undermining his courage and strong determination. Rawalji saw this on the face of the youth and in

45

Life £- Teachings of Swami Dayanand.

order to encourage him remarked— "I have come to know, that often one comes to visit the temple." Dayanand again got some strength and once more took a vow to make a thorough search in the hilly regions.

Valley o! Death.

Here we find the biggest exploit of Swami Dayanand. It was an occasion when death was hanging in the balance. The daring youth became desperate and was about to end his worldly career when alight gleamed. Perhaps in the history of the world there is hardly any parallel incident in the life of any man. Fortunately, this incident has been vividly described by Dayanand himself and it will be much better to give it in his own words : "One day at sun-rise, I came out of Badri Nath temple and took my way by the side of hills. At last I reached the bank of Alakhnanda. On the other side of the river there was a small village but I had no desire to go towards that side. I moved by the side of mountains and thus walked through the forest on the bank of the Alakhnanda. Hills £ hilly tracts were all covered with snow and with utmost difficulty I crossed the region and reached the source of the river. 1 viewed

46

In Search of a Religious Preceptor.

the lofty cliffs all round. That locality was new, and snow-clad hills were on all sides. Therefore, being unable to trace the track, I moved hither and thither, and a little later I observed that there was hardly any trace of it. For some time, I stood in a desperate condition. Later, I decided to cross the Alakhnanda and to trace the way other side.

"I was plainly clad then and the cold was excessive and'unbearable. Hunger and thirst had paralysed rny body. I tried to swallow one small bit of ice in order to appease my hunger, buc it produced no result. Now I waded through water. The river was deep at certain places and shallow at others, but no where less than two feet. The river was about twenty feet in breadth and its bed was made of small icy particles. These icy lumps were sharp-edged & they pierced through my feet. Blood began to flow profusely from the wounded parts. Excessive flow of blood was extremely painful, while the excessive cold all round was taking possession of my heart. My legs trembled and often it seemed that I was falling down. I began to think, that I would give my life in the ice of Alakhnanda. My limbs were so much

47

Life & Teachings of Swami Dayanand.

benumbed, that had 1 once fallen on the ice, it would have been impossible for me to raise myself. Thus with great perseverance 1 crossed the river in a calamitous situation. I was almost dead. Now I began to tie my wounded feet and legs with bandages made of the cloth that I was wearing. I was extremely tired. Hunger was killing me. 1 could not walk. I began to look all round for help. But I did not know how any one could help me at such a place where there was hardly any habitation. At last my eyes fell upon two persons who were coming towards me. A little later, those two hilly people came to me and offered salute. They told me that food would be available at home and persuaded me to accompany. But I had not the courage to walk, so I could not accept the proposal. Even at their repeated requests, I was firm in my determination. At last I told them, that I could not go with them even if I might perish here. But the idea of death horrified me and I began to meditate. Why should I have a liking for death ? Was it not worthy of me to end my life in search of knowledge ? When 1 raised my eyes those two hilly persons had gone. I stayed for

48

In Search of a Religious Preceptor.

some time and then began to move on. In the way I stayed for some time at Vasudhara and then started for Badri Narain and reached there at 8 P.M."

Thus ended the exploit of Dayanand. His presence at Badrinarain created great as tonishment, and when they heard the whole story their surprise knew no bounds. At once, they acknowledged the greatness of Swami Dayanand. But the greatest surprise is to us, who can not imagine how his wounds healed in a day. After a night's rest at Badri Narain we again find him on his legs. Now he came to Rampur. Here he met with a strange Swami known as Ramgiri. Ramgiri was not habituated to retire even during night. Sometimes he talked to himself and often passed his days in tears. Dayanand knew that this was not a Yogic exercise, so he left that place.

Now Dayanand had sufficient data to dis regard the saying that there were spiritual souls in the mountainous regions. So the future plans were plain before him. He came down from the hilly regions. While passing through Moradabad and Sambhal he reached Garhmukteshwar.

49

Life & Teachings of Swami Dayanand. Studying the Anatomy of a Han's Body.

At this time Dayanand had certain books of Yoga by his side. While studying these books anatomical references often occurred, but Dayanand had not verified them, nor he could understand them perfectly. Often he felt that just like other scriptures, they might contain certain untrue facts. On coming down from the hills, he passed some- days on the bank of the Ganges. On casting a glance at the surface of the water he found a dead body and how it helped him, has been thus narrated. " One day, fortu nately, I saw a corpse floating on the surface of the water. I thought that this was a fine op portunity for verifying the anatomy of a man's body. I kept my books on one side and then putting off my clothes, I jumped through the stream and dragged the corpse to the bank. I took a big knife, opened my books and then began to operate with great caution. First I took the hear tout & later operated the whole abdomen. Similarly, I opened the head and neck and began to verify my books. But when I found that there was hardly any semblance between what was in the books and in the corpse, I threw the dead body into

50

In Search of a Religious Preceptor.

the river and with it the torn pieces of my books."

Still Wandering.

Dayanand had now lost his complete faith in yogie books, but his faith grew in books compiled by Rishis. They were the six sys tems of Hindu Philosophy and the Divine books. Dayanand had spent many years in search of yogis He had travelled extensive ly from south to North. He had tortur ed his body, but all this was without any avail. But still there was no slackness in his search. While wandering on the banks of the Ganges, he came to Farrukhabad and then to Cawnpore. Five months he passed in the region between Cawnpore and Allahabad. Then he went to Vindhyachal and Benares.

A Fanciful Dream.

At the outskirts of Benares, Swami Daya nand fell in the company of Sadhus. These Sadhus are corrupt people and they pass their days in intoxication. Intoxicants ar^e taken in several ways. Dayanand had the evil influ ence of this company and he got habituated of bhang — a drink which intoxicates people. One day, he took a little more and went to sleep. Now he saw a fanciful dream. Mahadeva, in

51

Life <S- Teachings of Swami Dayanand.

the Hindu mythology, is the God, and Parvati the goddess. There are untold myths pre valent amongst Hindus about them. They are very interesting. Dayanand saw that Parvati and Mahadeva were conversing together. This talk was about the marriage of Daya nand. Parvati said that Dayanand should marry. Mahadeva replied that he should not. Dayanand was very much moved by this dream and he at once got up.

A Deception,

There is one more event connected with this dream. When being awaked, it began to rain. So Swami retired to the Verandah of the temple. Here he observed one of the rare tricks played by Pandas in order to deceive innocent worshippers. Accordiag to Hindu mythology Nandior a bull is consider ed to be a god and worshippers make offer ings to it. It is a general belief that if the god is pleased with the worshipper he accepts the offerings, and so worshippers are special ly curious for it. But the god is a puppet in the hands of the Pandas and offerings are accepted at their sweet will only. Thus Pandas try to squeeze more money out of these innocent people. An idol made of

52

In Search of a Religious Preceptor.

stone can notaccept any offerings. So what do these Pandas do ? They make the idol hollow. There is an < pining at one side of the idol which allows the entrance of a man. Through this entrance a mans its inside and at the order of the Pandas accepts the offer ings. This is how innocent simple people are deceived. The worst thing is this that out of this mass of worshippers there is not one who may try to find out the reality.

A similar idol of Nandi was in the veran dah. Dayanand saw one man sitting in its hollow. He now became more vigilant. At this the man fled away. Now Dayanand him self took his seat in this. In the morning an old woman came to worship the idol and she offered curd and sugar. Dayanand was sitting inside and took the offerings. He was now very hungry and the intoxication of Bhang was still upon him. For this, curd and sugar proved a remedy and he became all right.

Encounter with a Black Bear.

Dayanand now wanted to visit the source of the Narbada river. This explo t was very dreadful and often Dayanand had to bear manyfold difficulties in the way. The

53

Life 6- Teachings of Swami Dayanand.

source of the Narbada river lies in dense forests, which abound in wild animals. Some of them are very ferocious and they may take the life of a man in no time. But Dayanand had complete faith in God. He started with out enquiring the way from any one. Soon he found himself in the midst of a forest. A little later he observed some small huts, and considering that this must he the habitation, he approached them. Here he made a request for some milk which was ?oon granted to him. He took this milk and was greatly refreshed. Now he stepped further but all of a sudden he found the way blocked, '{'here was a narrow passage, through which he passed. He was in a great bewilderment and suddenly a great calamity happened. He has described it thus— "A fearful sight of a black bear was before my eyes. He made a howl, and stood on his hind legs. Now he opened his mouth wide and was about to eat me. For sometime, my limbs were paralyzed but later I raised my stick. At my amaze ment the bear went back. His howl, however, invited the attention of those who lived in the vicinity. They ran with sticks in their bands and with their wild dogs to help me T'

54

In Search of a Religious Preceptor.

God is the Saviour.

Now these people persuaded him to give up his pursuit as the forest abounded in fero cious beasts like tigers, lions, wolves, ele phants, bears, wild buffaloes etc. They exhor ted him to go back to huts as fresh calamities might arise in future. But Dayanand told them, "You should not entertain any fear on my account, as I shall be completely safe. I have taken a vow to see the source of the Narbada river and I must see it at all cost. I am not one who could be afraid of difficul ties".

Dayanand gave this reply, but the innocent people were anxious as regards his safety. When all exhortations failed to pro duce any effect, they requested him to keep a heavy club with him which they readily presented. Dayanand took this club grate fully and proceeded further. He had accept ed the stick but he began to muse. Beasts were ferocious and he was alone. How far could this club help him ? How would he be able to cope with the difficulties with this club alone. This could not help him. It was God and God alone who could guarantee hia safety. As soon as he

55

Life & Teachings of Swami Dayanand.

reconciled himself to this, he threw the club away in the forest and began to move in a jolly manner.

Moving like a Serpent on Thorns.

Dayanand was moving on. Now he reached a place where elephants resided and the forest was all the more dense. Dayanand describes it thus. ' There were innumera ble trees of flowers and bushes of thorns in that forest. There was hardly any track and I had to suffer a lot in crossing it. Some places even offered no space for standing and I had to move while sitting. At others there was no space of even sitting >and I had to lie down and move just like a serpent. I somehow came out of this, but found my clothes all torn and deep bruises all over my body. Blood was profusely flowing from them." Not only this, there were no better prospects for him in store for future. His body was fatigued, hunger was trying and still worse, the darkness was approaching^ But Dayanand moved on.

Forest a jolly home.

At last he observed some creepers in the front and the lowing of cows. Then appeared a few huts and Dayanand decided to pass the

56

In Search of a Religious Preceptor.

night in this locality. He sat beneath a tree. He has described it thus, "I washed my hands and feet and was about to offer my prayers, when I heard the sounds of drums. A little later, I saw men, women and children with their cows together making preparations for some religious festival. Considering me a foreigner they stood all around me. Then, an old man stepped forward and enquired of me from where I was coming. 1 told him that 1 was coming from Kashi and was going to the source of the Narbada river. Then 1 was deep in meditation, when two persons came and began to wait upon me. They were perhaps the representatives of the villagers- When I opened my eyes, they began to request me to go to their huts. I frankly told them that they were idol-worshippers and hence I could not go there. At this one- deputed two hilly persons to remain by my side for the complete night and to make preparation for the fire, so that I might pass the night comfortably. Then he enquired from me as regards my food. I told them that milk was my diet. At this he took my pot and returned after filling it. i took a little out of this. Those two persons remained with me during the night. 1 slept very soundly. In

57

Life & Teachings of Swami Dayanand.

the morning I got up, offered my prayers and then made plans for my departure."

Ef II Spirits a Mockery.

What is &n evil spirit ?— A mockery, & halucination. But among uneducated mases, even today as in the times of Dayanand, the idea of evil sprits holds a great sway. When ever one falls ill, there is an impression that some evil spirit has effected him. These per sons instead of going to a doctor, search some Yogi. A funny incident of his life in this connection was narrated by Swami Dayanand. While he was making tours, one day he be came extremely hungry. He could not get food for four or five days. According to his habit he never asked anyone to feed him. While he was pondering over this, a man called him to dinner, Dayanand went to the place and took food. Now with folded hands that man requested Dayanand that his daughter-in-law was harrassed by evil spirits, and that he should take the trouble of removing the effect. Dayanand had no faith in these evil spirits, but in order to satisfy the man he raised his stick as if he was dri ving the spirit. That man was not satisfied at this alone and asked him to do somthingmore.

58

In Search of a Religious Preceptor.

But Dayanand asked him to keep faith in the efficacy of his stick. Evil spirits were remo* moved and that man was very grateful.

A similar incident is also reported. Once he reached a certain village and stayed at a house. This was reputed to be the abode of «vil spirits. Persons requested him not to stay there. But Dayanand was determined to stay in that particular house as he wanted to impress upon the people the falsehood of these evil spirits. At his determination, one more person was encouraged to live with him. The night passed without any event. The morning came and the man got up. He was terrified. People now announced that the Swami withheld the evil spirit, while the ordinary man could not.

59

CHAPTER V Crowned at Last*

OWAMI Dayanand left his parents in the *3 year 1846. For a period of thirteen years, he passed the life of a nomad moving from one quarter to an other. He made a search in the South, he visited the Abu mountains, he toured the Northern India, he saw the hilly regions of the Himalayas, Night and day he took no rest. His mission was before him. He met disappointments after disap pointments but there was always a ray of hope. He had a complete faith in God. When ever he heard that a particular Guru resided at a particular place, he was quick to move in that direction. Here he got another clue

61

Life & Teachings of Swami Dayanand,

and he was after it. There be summers or winters — he had no consideration. There was no calamity which could stand in his way, there was no difficulty v/hich he could not surmount, there was no trouble which was not a blessing to him. And all this for what ? For a mission which was dear to his heart. He searched for it arid got it at last. He obtained a preceptor who changed his life completely ; who made him a grand person ality—a saviour of Hinduism. Dayanand was not a nomad now — the tide was turned. One who was once in the search of a preceptor, was on the way of attaining the position of a World Teacher. And who was this Precep tor — Swami Virjanand Saraswati.

Swami Virjanand Saraswati.

Now let me introduce the reader to Swami Virjanand Saraswati.

Swami Virjanand belonged to a Brahman family of Kartarpur district in the Punjab. The young lad had a very chequered career. While at the age of five years, he fell a victim to small pox and paid a heavy penalty of eye sight. He became blind. Now the world was all dark for him. This was not the end of his trouble. He was only of eleven

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years when his parents died. Now the young lad was at the mercy of his brother and hi& wife. They were not kind people and instead of giving consolation to the young lad, they harassed him, Virjanand bore every thing patiently for some time but ultimately he had to leave his home.

Now he came to Hrishikesh, a place sur rounded by hills and here Virjanand used to repeat Gayatri while sitting in the Ganges. Thus one year passed. One night, he received some inspiration and started towards Kankhal, Here he busied himself with the study of Sanskrit grammar.

Swami Virjanand was completely blind, but this short-coming was more than made up by his keen memory. This was the reason why in a very short period Swami Virjanand became so efficient in Sanskrit grammar. Now he was fortunate in obtaining a patron in Raja Vinay Singh of Alwar. The Raja was so much impressed by the learning of the Swami that he persuaded him to accompany to his State. The Swami seid, "I can accompany you on condition that you be willing to take lessons from me." This condition was accepted but Swami Virjanand could not stay there for

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long. One day the ruler could not attend the lessons on account of some important work. The Swami could not bear this and he left the territories immediately.

From Alwar, he came back to Soron and then shifted to Muttra. There was, however, a break for some days when at the request of the ruler of Bharatpur, he went there. He resided in a small house, which served the purpose of his school also. He was supported by the rulers of Alwar and Jaipur liberally, while pilgrims also paid him muni- ficiently. In this way, he was never handi capped for money. This school, stands fortu nately to this day, although in ruins.

To Swami VirJanand.

Swami Virjanand's fame was spreading fast. Swami Dayanand heard this and start ed towards Muttra. In the way, he stayed at Hathras where he learnt that Swami Virjanand was at Mursan and not at Muttra. So he left for Mursan. Here a Shashtrarth (Religious discussion) was arranged between Swami Virjanand and some Pandits. The Swami was well versed in grammar and Pandits could not give him a defeat. There was a murmur in the public.

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SWAMI V1RJANAND

THE LEARNED PRECEPTOR OF SWAMI DAYANAND

Crowned at Last.

When Dayanand reached Mursan, the Swami had gone back to Muttra. But Daya nand here got an opportunity of conversing with several of his opponents. Swami Virja- nand's name was at their mouths. Dayanand inquired if the Swami was very learned. At this they all unitedly expressed their high appreciation of his merits. This was enough. Dayanand started for Muttra and reached there.

Knocks the Door.

Dayanand had come here as a stranger, with no friends or acquaintances. So he stayed at Rangeshwar Temple from where he presented himself at the doors of Swami Virjanand. A knock. Lo ! the knock again. Swami Virjanand was within. He inquired "Who is at the door ?"

The reply came— "A student in search of knowledge."

The master exhorted — 'Oh ! you have come to study here. Just forgret all that you have learnt so far. Unless you will do so, you can never appreciate the books compiled by Rishis. One thing more — if you have got any books not compiled by Rishis, then bury them deep in the waters of the Jumna. "

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Life & Teachings of Swami Dayanand.

*'I will do accordingly. " "Your name ?" "Dayanand.1'

*'Oh! you are a Sanyasi. I cannot make any arrangements for your living. Go, make an arrangement and then come back!"

"twill 'do it."

Dayanand's Benefactors.

Now the great problem before Dayanand was to arrange for his living. He had no acquaintances at Muttra and he was extreme ly purplexed as to what to do. Now he had obtained a religious preceptor, but to whom should he approach for his daily sustenance. Fortunately, Dayanand obtained some bene factors. For sometime he took food at Durga Prasad Khattri's place. Later, he heard the name of one Gujrati Brahman, Amarlal Joshi. This man was religious- minded and he was always prepared to help students. Dayanand presented himself be fore him and made a request. His request was granted and from then till the end of his studies Dayanand dined at his place. Daya nand wrote that he was extremely kind to

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him and he was so particular about Swami Dayanand's diet that until it was arranged for, he did not take his. In fact Amarlal loved Dayanand's virtues. But he never dreamt that the helping hand that he was extending to Dayanand was to make him literal Amarlal (immortal). He never knew that little morsels of food that he had offered to Dayanand would always be remem bered. He had no idea, that he was feeding one who was to become the saviour of Hinduism. We, the devotees of Dayanand, offer our sincerest thanks to the sou 1 of of Amarlal Joshi. Dayanand was the cyno sure of all neighbouring eyes. Everyone was prepared to help him. One Govardhan Sharaff used to meet the oil expenses of annas four a month. One Hardeva a stone merchant used to pay rupees two every month to meet the cost of his milk. Daya nand got a small room in the temple of Laxmi Narain. It was just in front of Vishrama Ghat and commanded a very nice natural panorma. The river Jumna flowing just in front with the ripling of its waves.

Thus Dayanand arranged for his living and presented himself at the feet of his master.

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Life & Teachings of Swami Dayanand.

At the Feet of the Master.

Dayanand had travelled extensively and had met a number of Sanyasins arid Pandits, but the lustre that he observed in Swami V7irjanand was unparalled. He was completely blind, but the religious scriptures were at his finger's end. He remembered them by heart and when ever any pupil pronounced a word wrongly would he to check him promptly. He required no books to teach commentaries. He was himself a commentator. His knowledge of Sanskrit grammar was profound and there was not a single pandit, who knew more than he. He was called the "The Light of Grammar" and when the learned Swami expired, Swami Dayanand rightly remarked that "the Sun of Grammar has set."

His Method of Instruction.

Sanskrit was then in great vogue. Jt was taught at every part of the country but every teacher was not Virajanand. Besides a knowledge of Vedic Scriptures, Virjanand's method of instruction was unique. The first thing that we find in him is a great aversion to the books which were not com posed by Rishis. This was the first thing that he impressed upon his pupils. When Daya-

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nand came, the first command was, "Forget what you have learnt, otherwise you will not be able to appreciate the Rishis. Throw all such books that you possess into the waters of the Jumna. " Sanskrit learning is based upon the intricacies of grammar & no understanding1 of books is possible unless a man is the com plete master of it. Here the meanings present a great complexity, and with the application of the rules of grammar the meanings may be distorted in more ways than one. Panini is considered to be the greatest authority on the Sanskrit grammar. He was a great Rishi & is famous as the author of the Ashtadhyayi. This book is the first and the last as far Vedic grammar is concerned. Later, several other pandits sprang up and made their own compilations. They are very much defective and at various places they differ from the Panini. These Grammars placed great difficulties in rightly understanding scriptures and this was the reason why there were so many different interpretations. Virja- nand sought this formula of interpretation and he placed it before the world. But pandits were slow to recognise its utility as it affected the basic principles of their dogmatic religion. According to this, their idol-worship went

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Life & Teachings of Swami Dayanand.

against scriptures and their so called holy rituals were not only against Vedas but highly blashphemous. Virjanand, therefore, was so vehement that he even allowed his pupils to insult these modern grammars with " the beating of shoes/'

Here Dayanand studied the Ashtadhyayi and Mahabhashya thoroughly and hs became so well versed in grammar that later in life, he had the boldness of challenging the Pandits of Benares. Whenever any religious discus sions ensued, Dayanand with his masterly knowledge of grammar defeated his opponents in no time. This whole credit goes to Swami Virjanand.

A Strict Teacher.

Swami Virjanand's memory was unique and the same he expected from his pupils. It was his principle not to repeat a lesson and if any pupil unfortunately missed it, he had to go away- An incident happened in case of Dayanand also. Once he forgot the meanings of some sutras of Ashtadhyayi. He went to his preceptor and made a request to explain it again. Virjanand at this became very angry and exclaimed " Go, and only come back when you have recollected the whole thing". Dayanand

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again said " I regret that inspite of my efforts, I do not remember it". Swami Virjanand now became all the more vehement. He stopped teaching and said, " If you can not do so, then drown yourself into the river Jumna ". Dayanand was now in great perplexity. He was greately disap pointed, but with a firm determination he came to the Jumna and sat in deep meditation. He had now taken a vow that if he was unsuc cessful in recollecting he would surely plunge into the Jumna and end his career. The deep meditation had the desired effect. Now with great delight he presented himself before the teacher and repeated the lesson. At this Swami Virjanand was so pleased with his disciple that he took him in his arms and clasped him.

A Scar of Learning.

Swami Virjanand loved his pupils dearly, but he was a man of a very hot temperament. Often for small faults, he was uncontrollable. Dayanand was fortunate in receiving his beat ing several times. Once Virjanand beat him with a stick, but it caused pain in Virjanand 's hands. Dayanand was sorry for this and with folded hands he requested Virjanand not to

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Life & Teachings of Swami Dayanand,

beat him in future, not for his sake, as his body was just like a stone, but for his own sake. This beating created a deep seated wound which left a scar. In later life, Dayanand used to thank this scar, to which he owed his learning.

At another similar occasion, Nain Sukh, a benefactor of Dayanand, had the boldness of speaking to Swami Virjanand, " Dayanand is not a family man, just like ourselves. He is a Sanyasi and thus deserves a better treat ment'*. Swami Virjanand promised not to beat him again. Dayanand, somehow came to know this. He highly disapproved of Nain- sukh's intervention and told him " Dandiji does this, not prompted by enmity but with laudable intention of improving me, just as a potter does with the clay. It is his kind ness and you have not acted properly in dis suading him from this."

Doors Closed upon Dayanand.

Once Dayanand was asked by his teacher to sweep the room. Dayanand did this but instead of throwing the sewage away, he accumulated it at one place. By chance, Dandiji arrived and put his leg on it. He was extremely displeased with Dayanand and

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told him that from now his doors were closed for him. However, at the intervention of Nandan Chaubey and Nainsukh he was allowed to enter.

A Penance.

During this time, an event happened which exhibits hisjhigh standard of self-control. Once he was sitting in deep meditation on the bank of the Jumna. He was a Sanyasi and Sanyasis command great reverence from people leading family life. A lady came and out of deep respect placed her head at Dayanand's feet. Dayanand at once got up and addressed that lady as " mother." Dayanand had led a perfectly chaste life and had never touched the body of any lady. But now the lady her self touched his feet. He at once stood up for penance and retiring to a solitary place on the bank of the Jumna, he passed three days and nights in deep meditation without a single morsel of food or a single drop of water. And when this penance was complet ed, he could reconcile himself. His absence caused great consternation in his school. The teacher and his pupils became equally anxious for Dayanand, and when after three days, he was seen in the school premises, his teacher

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Life & Teachings of Swami Dayanand.

enquired what happened to him. Dayanand related the whole incident, and when his Guru heard all this, he was extremely pleased and showered his blessings. Whether the history of the world will provide a better instance of pure living: is very doubtful.

Gravitation of Souls.

Scientists tell us that one orb is attracted towards another by the force of gravita tion. This phenomenon excites wonder but there is nothing more astonishing than the gravitation of sou)s. Dayanand was a seeker after truth and he was touring all over India in the search of a religious pre ceptor. On the other hand, Swami Virjanand was a teacher and he was in search of a disciple who should bear the torch of truth after his death. Dayanand belonged to the Province of Gujerat, while the Punjab was the birth place of Swami Virjanand. With the divine providence, one moved to the North and the other moved to the east and Muttra stood at their confluence.

Dayanand, who had visited hundreds of monastries and met with Sanyasins of all sha des of opinions, found a great solace in the learning of Swami Virjanand. He dived deep

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into the ocean of the*Sanyasi's learning. But what were the feellings of Virjanand. He felt that divinity had come to his rescue. In Dayanand, he saw those rare qualities which were not to be found in ordinary people. He took keen interest in the education of the youth. In fact, he opened his heart before him, and introduced him to the treasures that were stored safely within. And when the time of separation came his eyes were iilled with tears,

Takes leave from Yirianand,

Dayanand studied for a period of about three years and now the time of departure came. In ancient days when there was Gurukal education, this occasion was of great importance. Then, there were no tuition fees. Young Brahmacharis resided at the school premises, and their expenses were met by the charity of rich people. The teacher was the most unselfish identity who demanded no favours either from his disciple or from his parents. But when the education of a Brahmachari was complete, it was the duty o€ a Brahmachari to offer Gura Dakshina or a present to the preceptor. It used to be the option of the teacher to make a demand & there

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Life & Teachings of Swami Dayanand.

had been teachers who made such demanda from their disciples that often their lives were put to danger. Several of these stories are told to this day. But what should Dayanand offer at this moment ? He was too poor to make any present. He himself depended upon his benefactors. Some how he managed to arrange for half a seer of Loung* (clove) &made preparations for Guru Dakshina.

Now the time of the departure came. There was a thrilling sensation in the body and the palpitation of the heart. The teacher and disciple, who had lived for a period of three years together, were to suffer the pangs of separation. Dayanand presented himself before the teacher and made the offerings of clove. Swami Virjanand now took courage and spoke " Dayanand, your education is complete. Now it is for me to demand a Guru- Dakshina from you. But shall I demand money from you ? No, that will not be. I will demand from you something that is more precious. I want your life. Just in my presence, take a vow that so long as you live, you will never flinch a little, even at the

*A kind of strong spice, which it is said developes mental faculties.

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cost of you life, in dispelling darkness from the world and will establish the supremacy of the Vedas."

The teacher demanded "life"— Life is the most valuable thing. But Dayanand had no hesitation in saying "Yes". He took a vow before his teacher and put his head at the feet of his master. Tears came into the eyes of Virjanand. He took Dayanand in his arms, patted him, and blessed him.

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CHAPTERS VI. Years of Indecision.

Dayanand had studied religious scriptures from Swami Virajanand but he had as yet not formulated his own religious principles. This is why in this part of life, we find him sometimes criticising a thing at others showing an attitude of toleration. He criticised one form of idol-worship and not disapproved another. In fact, this was the period when the Swami was viewing the conditions. In the first part of his life, we find him making extensive tours in hills and forests. But now hills, valleys and forests are not his hobby. He preferred the company of men. He was studying their lives and

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Life & Teachings of Swami Dayanand.

whenever he observed a certain evil in any one, he was too good to advise him. Thus with the methods of induction and deduction he was formulating his own religious prin ciples. However, I will satisfy myself by here giving some of the important events.

At Agra.

From Muttra, Dayanand came to Agra and stayed in the garden of Seth Gullamal. This was specially planned for the reception of Sanyasins and one man was specially deputed to look after their comforts. The news of his arrival was circulated to Ft. Sunderlal who held a high office in Postal Department. He and his two subordinates were religious- minded people and whenever any Sanyasin came, they waited upon him. They were very much impressed by the personality of Swami Dayanand. Swami remembered the vow that he took before his preceptor, and in compliance to this, he asked these people to learn Ashtadhyayi and Gita. In later life, Dayanand had criticised the latter book. Sunderlab was an idol-worshipper and Swami Dayanand knew this fact. But he never asked him to give it up. Swami wore the necklace of Rudraksha, which shaiva bhaktas bear.

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Years of Indecision.

But afterwards, he criticised this and even persuaded people to remove it from their necks. When he left Agra, he offered his own rosary to Sunderlal by way of endear ment.

A Cure By Yogic Exercises.

Pt. Sunderlal suffered from headache for a long time and no medicine had proved effective. Besides, his eye-sight grew very weak. Swamiji asked him to perform certain Yogic exercises which he practised for some time. His headache was cured and the lost sight was restored.

An Expression of Indecision

Pt. Vishnulal Mohanlal Pandya met him at Agra and a conversation ensued regarding the vow that he had taken before Virajanand. Dayanand gave a reply 'I am making prepa rations. 'After some time, they met at Meerut. Vishnulal came from Muttra, so naturally Dayanand inquired about the welfare of his teacher. Vishnulal told him that Dandiji was greatly disappointed and had remarked that none of his disciples, including Dayanand, had done anything. At this Dayanand gave the same reply, "I am making preparations",

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Life & Teachings of Swami Dayanand. At Gwalior

Swamiji stayed for a period of two years at Agra, then he went to Gwalior state. His Highness Jayaji Rao Scindhia, the ruler of Gwalior, was a great devotee. He was fond of religious congregations and spent decent sum on alms. Once he had invited a lac of Pandits to dinner and besides this, Pandits and Sadhus were always welcome at his palace. At the time when Dayanand entered his territory the ruler had arranged Bhagwat Path i. e. recitation of Bhagwat, on an exten sive scale. Just as the reading of the Holy Bible or the Holy Quran is considered a pious action by Christians & Mohamadans, similarly amongst Hindus there is a custom to arrange occasions where religious books are read. There is one thing very funny. Instead of reading the books themselves, which might make the life of the reader noble, they depute a pandit who sitting in a corner of the house makes the repetitions, while the members of the family busy themselves otherwise. And this is considered to shower blessings upon one who arranges and not upon one who makes the repititions. With this idea, the ruler had invited one hundred and eight persons for

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Years of Indecision.

this ritual. Pandits from all quarters were searched for making recitals and the ruler was too glad when he heard the arrival of .Swami Dayanand, But Dayanand criticised this badly when the ruler enquired about the&efficacies of Bhagwat Path, he sent a reply "This will promote unhappiness instead of any blessing. If you have no faith in me, you will know it by experience." This caused consternation in the assembly of the Pandits. They were all unanimous in condemning the Sanyasi, but the ruler took it less seriously. He even went so far as to invite the Swami to this function but the Swami was not pre pared to attend it.

Stops In The Middle.

At this place, persons came to Swami and got instructions. Some of them suggested that Swami should start some book so that they may be profitted. Swami agreed to this and selected Panchdashi, a book compiled by Vidayaranya Swami. This book must have been in great vogue then, the Swami does not appear to have read it. He started this book, but in the middle at one place he read that often God is subject to illusion

Life & Teachings of Swami Dayanand.

This was too much for Dayanad. He at once spoke out "This book has not been compiled by a Rishi." Henceforth, he took Gita* and explained it to the devoted assembly. His Daily Routine.

At present his daily routine was as follows : — He got up early in the morning and when he had taken bath, he used to offer water to Sun-God. t Now he shut up himself till twelve in the noon and practised Yoga. Then he took half a seer of milk and in the afternoon conversed with people. In the evening he again offered water to Sun-God and took his food. After this, he read a book known as Shiv Sahasranam.l

At Karauli.

At Karauli, Swamiji stayed in the garden of Gopalsing. Here the Pandits took courage to hold a Shastrarth with Swamiji. The ruler of Karauli arranged this. The Raj-Pandit,

*Gita did not remain his favourite book afterwards. He had forbidden people not to read this .

tpffering water to sun<God is a kind of idol worship. In later life, he could not tolerate all this.

JThis book had been severely criticised by Daya nand in his later life.

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Years of Indecision.

Maniram, had not the courage to stake his re putation; so he sent his disciple. This disciple, pronounced a word wrongly*. At this Daya- nand became furious and he addressed the ruler, "Your Pandits are great fools. When they could not pronounce a word correctly, how will they stand before me ? ". Saying this the Swami left the meeting.

Once while Swami was with the ruler, a person came and addressed the ruler as Anna- data or one who feeds people. Dayanand rais ed an objection and said-"What! God alone can be pronounced as Annadata". The ruler was displeased at this, but for Dayanand truth was tne first concern.

At Jaipur

Swami arrived at Jaipur and there stayed at the garden of Bhawani Ram. Here a religious controversy was in full swing. In fact, it had become a political question and resulted ultimately in the complete humiliation of one party. This was amongst the two sects of Hindus known as Shaivas and Vaishnavas. The ruler of the state was

* Instead of pronouncing "3JRE3T the Pandit pronounced it "3>ft^"

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Life & Teachings of Swami Dayanand.

a Shaiva and as such he had specially deputed Vyas Bakshi Ram and his brother for pro- pogating this faith. These people were very active in their work and when the royal favour was by their side, their success was guaranteed. But the real clash with Vaishna- vas came afterwards. There was a good deal of corruption in their temples. Besides, they did not allow other than Chakrankits or bear ing some religious symbols to the temples. Even Shudras embraced their faith. If a Shudra was a Chakrankit, he was allowed to enter the premises of the temple but if a brahman was not, he could not get ad mission. Brahmans were very much infuriat ed at this.

But the real cause of the ruler's displeasure was something different. These Vaishnavites freely disregarded the King's authority. Whenever any person took shelter in these temples, the State police was helpless and here the political interests clashed. These Vaishnavites claimed a special right, which the ruler was not prepared to grant.

Fortunately, Swami reached Jaipur. He had Shaivite tendencies, so Vyas Bakshiram wanted to utilize him against Vaishnavites.

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Years of Inde cision.

He had heard the learning of Dayanand and knew perfectly well that Vaishnavites would not be able to stand his criticism. He planned an interview between the Swami and the ruler. But this was not accomplished. The personal prejudices were the main factors. Swami came to the appointed place at the appointed time, but he did not show reverance to the idol. Besides somebody told Vyas Bakshiram that Swamji was an influential man and if he was to show his lustre, then their own position would be much affected. There was some truth in this, so Vyas Bakshiram postponed this interview for long.

Now the ruler arranged a Shashtrarth between the two sections. He invited Lakshman Nath from Jodhpur, Harish- chandra from Delhi, besides other Pandits to represent the case of Shaivites. While, Rangacharya, the famous head of Vaishnavas, sent Sudarshanacharya from Muttrato repre sent Vaishnavas. Now these pandits busied themselves with the Shashtrarth and in quoting books by way of criticising the tenets of the other sect. This went on for sometime. In the mean time the ruler planned another way of defeat. The Pandits of Benares were

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Life & Teachings of Swami Dayanand.

considered to be an authority upon every thing and their decision was honoured by the entire Hindu world. But what was the the worth of their decision? They could be easily bribed and the party which was more wealthy could easily plan the defeat of the other, The ruler now determined to obtain a writ from these pandits regarding the superiority of their sect over the Vaishnavites. While on his way to Calcutta^ he broke his journey at Benares and there sought an interview with one Pandit Shiva Ram. To him this task was entrusted. Later, Shiva Ram bought this writ which bore the signatures of two and a half thousand Pandits. This raised consternation in the assembly of Vaishnavites. They were beaten and their religion was declared to be against the Vedas—the God's Revelation. Now these people could not decide what to do. The ruler himself convassed people to come over to his side. This appeal could not be fruitless. It is said that hundreds of Vaishnavites became Shaivas, They were shown special favours, Misunder standing after misunderstanding amongst the parties grew but it reached the climax by a funny incident. Once the head

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Years of Indecision.

of the Vaishnav temple was invited by the ruler. They sat on the same carpet. By sheer accident, Sir Faiz AH Khan, the rulers' minister came and sat on the same carpet. Mahommedans were considered as un touchables by orthodox people and when they chanced to meet them, they took bath etc. to purify themselves. So the head of the temple, when he retired began to take bath etc. People reported to the ruler, that the head of the Vaishnavas considered him so impure that he had the necessity of purifying himself. This aroused the ruler's wrath. On the other hand, persons informed these Vaishnavites that the ruler was making preparations to confiscate the property attached to the temples. Now these persons were so terrified that those who could not reconcile themselves to Shaiva faith, left the state. This sort of uneasi ness went on increasing, until Vaishnavites went so far as to remove their idols from the temples to some safe locality lest they should be molested. What a pitiable sight it was, when men and women went weeping after their idols.

The Maharajah was all along of g'ood in tentions. He had no idea of confiscating the

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Life & Teachings of Swami Dayanand.

property nor of molesting the idols. He was all along reasonable. At last, these Vaishnavites sought permission to bring back their idols. Maharaja sent words that he never meant them to remove idols, they did it at their own choice and they could also bring them back. The idols were again brought to Jaipur.

The reader will perhaps take this account as redundant in the life of Dayanand. But this is of great importance. It gives us an idea how the different sects of Hinduism stood. There was no common cause where they could unite and their energy was being wasted in their internal struggle. And now Hinduism became a prey to other religions. Further, this throws light upon the impor tance and morality of the Pandits of Kashi. In later chapters, we shall get an opportunity of studying these Pandits, when Dayanand flung a challange and a previous knowledge of their traits will be much useful in correctly understanding facts.

At Pushkar.

Pushkar is one of the sacred shrines of Hindustan. It is located within the hearts of small hills at a few miles from Ajmer.

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Years of Indecision.

The tank is sufficiently big and affords a bathing accommodation for several thousands at a time. Here Swamiji stayed at the Brahma Temple. Here Swamiji criticised idol-worship, at which worshippers approach ed Venkat Shastri their Guru. After a little conversation, he acknowledged the great learning of Dayanand. It is no use giving the multifarious events of this place. But the following was the main theme of Daya- nand's preaching : —

1. God is one. Idol-worship is an evil.

2. Kanthis— (rosary of beads worn by people.) He persuaded people not to wear this. At his words thousands gave it up and it is said, that the pile of these kanthis was half a foot high.

3. He was against offering things before an idol, nor tolerated the beating of drums.

4. He was of opinion that books like the Bhagwat, which were said to have been compiled by certain Rishis, were not their production. They had been compiled by in ferior people and in order to make them popular they had been declared to have been compiled by a particular sage.

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Life & Teachings of Swami Dayanand.

5. He exhorted Sadhus to utilize their energy in acquiring knowledge and never dream of dainty dishes.

6. He advised people to leave begging near holy shrines and take up living more honorable. There are several instances in which beggars left their notorious vacations and took up service.

Waits upon the Deputy Commissioner,

Swami Dayanand saw with his own eyes, how Christian missionaries and Moslems con verted Hindus to their faith. Poor, innocent people, could not understand the intricacies of religion They were guided not by reason or common sense, but by small favours, per suasion and deceit. Swami Dayanand, while he stayed at Ajmer, waited upon the Deputy Commissioner. He told him " The ruler is just like a father and his subjects just like his sons. When the son takes a wrong path, it is the duty of the father to check him. Different religionists are exploiting your subjects. Why do you not check it ?" The Deputy Commis sioner, however, replied " This is a religious affair and as such the Government can not interfere. However, on all other matters,, I would try to help you ".

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Years of Indecision.

Interviews with Col. Brooks.

One day, while Swami was sitting in the garden of Bansilal, Col. Brooks, agent to the Governor-General happened to arrive. Pt. Vridhichandra a pupil of Swamiji was by his side. He told Swamiji that the Colonel had a great disliking for Sanyasis, and requested him to remove his chair from the way. Swami ji, at this, moved his chair to the front so that Colonel's eyes might fall on him. The Colonel came, took his cap and shook his hands with Swamiji. Now both of these sat together and a talk ensued.

Swami— Do you follow the principles of religion or break them ?

Col. — We also believe that it is good to follow religious principles, but we generally do what is more profitable.

Swami.— But this is not true.

Col.— How ?

Swami. — Just imagine, how much good a cow does us and feeds so many peo ple. Now tell me if the cow-sacrifice is useful or not ?

Col. — It does harm.

Swami.— Then why do you allow cow- sacrifice ?

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Life & Teachings of Swami Dayanand.

Col.— I agree with you. Kindly take the trouble of coming over to my bung- low where we shall have a chat on this point.

The next day, the carriage of the Colonel came to take Swamiji. Swamiji went over to his bungalow and conversed for about forty five minutes on cow-sacrifiee. The Colonel ex pressed his shortcomings and asked Swamiji to see the Governor-General in this connec tion. He, however, gave a letter of introduc tion to him.

To His Preceptor Again.

At the beginning of the chapter, we have given a hint that these years were of indeci sion. Swami Dayanand had now formulated his own principles but he was still in suspense. The best way of removing his doubts was to approach once more his religious preceptor. In the month of November 1866, he went over to Muttra and passed some days with Swami Virajanand. He removed his doubts and now he was firm again. He formulated his own principles and in later life we do not find any i nconsistencies as we find in this period.

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CHAPTER VII. Swami Throws the Gauntlet

Luther of India.

"I will go there, »even if there be as many * devils PS the tiles on the roof" were the words uttered by Martin Luther when he was asked to present himself before the Diet of Worms. He stood charged for raising a voice against the Papacy. Pope was then the head of the church, and as such he was the complete master of it. In spiritual matters his authority was unquestionable but in temporal also there was no power on earth which could disobey him. But when John Tetzal went over to Germany for the sale of the writs of indulgences, Martin Luther

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Life & Teachings of Swami Dayanand.

criticised the policy of the Pope. What a mockery these indulgences were ? Sins were to be forgiven not by penances and sacrifice, but by purchasing these writs. Rome was built in a great artistic spirit and a huge wealth was stored in the precincts of the church. And what was the life of these churchmen ? They lived just like princes, passing their days in luxuries and pastimes and whenever they required money for their fastidious plans, these indulgences supported them.

When Martin Luther criticised the Pope, there was a great consternation on the conti nent. There had been a discontent, for some times past, but none dreamt that there was any power on the earth, which could raise a voice against him. But when Martin took courage and criticised the policy, people knew that it was possible. Now the Pope was placed in a very critical situation. He knew that he was not right, still the agita tion had to be nipped in the bud. Innocent people were tortured, sent to gallows or locked up in prison walls to hold anti-papal opinions, but it only went against him. The jroots of reformation became all the more

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Swami Throws the Gauntlet.

firm and the stronghold of the Papacy was torn assunder.

And what was the Papacy here,

But what was the papacy here ? Among Hinduism there was no one holding the position of the Pope of Rome. In fact, here the papacy was not limited to one. It was the one great mass of community known as Brahmans. An ordinary brahman of what ever means or of whatever education was the complete master of the situation. His words were nothing short of the divine revelation. His orders were divine orders, and one who did not obey them, invited the wrath of God.

Why Brahmans were Supreme.

And why this community had such a great stronghold. Vedas— the books of divine revelation, religious scriptures and books on rituals, are all in Sanskrit language. Sanskrit language is termed as Deva Vani, i. e. the Divine language. In the ancient India, the class of people in pursuit of knowledge or in charge of worship and rituals were known as Brahmans. Then the caste of a person was not by birth but by actions. Thus anyone who could acquire learning was a Brahman. Later,

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Life & Teachings of Swami Dayanand.

this class became a community. Now one who had taken birth in a Brahman family was a Brahman. Learning that had been the crite rion in the past, now lost its significance. And what was the result ? Even uneducated persons with no trace of civility in them or no ray of learning began to call them selves Brahmans. They tried to command the respect of the masses.

While the preaching class amongst Hindus degenerated, other classes suffered a similar decline. They had given up their learning and were totally ignorant of the principles of their own religion. They had neither the learn ing nor the desire to study. They busied them selves otherwise in storing up wealth or gain ing fame in valour. The spirit of religion had vanished, and to some religion itself became a mockery. They became totally in different even to the rituals & allowed Brah mans to attend the functions in toto, while they met the expences of it. Later, these rituals drifted into the charge of ladies. This class had suffered the most, and great injustice had been extended to it from some times past. Dayanand was the first reformer to free women from the thraldom of supersti tion and ignorance. When the rituals

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Swami Throws the Gauntlet

came into the possession of the harem, these Brahmans became all the more careless* They left the study of religious scriptures, forgot the learning of brahmans but only crammed a few Sanskrit Mantras which were required at the time of rituals. This was enough for their living.

Bfahmans a Divine Race.

Brahmans who in the ancient past com manded reverence on account of their simple living and wide learning, now became a divine race. They became the custodians of the destinies of the people. In fact, they became intermediaries between heaven and earth. Manyfold stories that are still pre valent in the Hindu society, reveal the strength of these Brahmans. They tell us how a particular Rishi in the times past gave a Shap, which resulted in the complete destruction of a particular family or of a particular race. These stories were circula- fed among the Hindu masses with motives to impress their own superiority over other castes. This had the desired result. Hindu men and ladies shudder at the wrath of a brahman. They would be ready to sacrifice everything, but they have no courage to face

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Life & Teachings of Swami Dayanand.

it. Thus Brahmans held a complete sway over Hindus. They squeezed money from people, built big temples, lived like princes. Rich and well-to-do people stood with folded hands before them. They all looked up to Brahrnans to get salvation. Indian rulers and princes saluted these pandits and

sought their blessings.

Character of Brahmans.

It has been said that the majority of these brahmans were illiterate. They lived in luxury and were often licentious, i hey forged scriptures in order, to prove their significance. New scriptures were set up under different labels to give sanction to their impious thoughts and diabolical deeds. An idea of these scriptures can safely be formed by reading the religious principles of tantras— a reference to which has alreay been given in a previous chapter. Stories were cur rent then that one Lord Krishna, who i* said to be the incarnation of God, lived in the company of several thousand ladies. It wa* considered honourable for a lady to present herself to Lord Krishna. But what was the

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Swami Throws the Gauntlet

corollary to this. They were the Krishnas and the lady disciples should approach them and satisfy their evil intentions. God knows, how many of such ladies, to whom the chastity was the highest honour enjoined in Shashtras, fell a prey to these Godly people. They sacrificed their money, thsir time and chastity and instead of attaining salvation they imbibed the spirit of debauchery.

Threw The Gauntlet

Before this priesti-craft the Swami threw the gauntlet. What is the gauntlet ? a gauntlet of learning. Swami was all alone, while the community was as big as several crores. Besides, the followers of this orthodox reli gion were about 20 crores. Just imagine the strength of Dayanand. Dayanand had already taken a vow to dedicate his life for the purpose of rousing people from stupor. Death was always Changing in the balance, but the Swami was firm like a rock. Swami knew well that no reforms were possi ble unless these brahmans were cowed down, and for the years, he was allowed to live on earth, he passed in religious discussions with these pandits.

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Life & Teachings of Swami Dayanand.

Shashtrarth or Religious Discussions.

Now the Swami toured all over the coun try. His plan was like this. He stayed at a place for some days and here delivered lec tures to the masses. He criticised idol- worship, his most important theme, besides other multifarious subjects. Now, he placed before the public that idol-worship was not according to Vedas and threw a challenge to the pandits of that place. His lectures were full of deep sensation as none dreamt that there was any argument against Idd- Worship. This was current in the country for several centuries past and none even knew who promulgated it for the first time. Neither pandits nor their disciples had ever given consideration to the fact whether it was enjoined by the Vedas or not. So when the Swami threw a challenge they were taken by surprise.

In the beginning, these pandits had no experience of Swami Dayanand's deep learning or his masterly knowledge of the Vedas. So they thought that it would not be difficult to hood wink him. They had previously, met such criticisms from Mohamedans and Christians and whenever such opportunities were

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Swami Throws the Gauntlet

offered their disciples were easily satisfied by saying that they are yavans or mlechhas. This was enough to maintain a sway over their followers. But when they saw one Hindu Sanyasi throwing the challenge they became extremely purterbed.

Pandits In grave suspence.

Now the Pandits were in grave suspense. Dayanand wanted them to show the text of the mantra, where idol-worship was enjoined in the Vedas. He wanted the text, nothing more and nothing less, and if there was no such text in the Vedas, then the whole struc ture of the idol-worship would fall to the ground. The Vedas were the divine revela tion and as such they commanded the deep reverance of the people and when a particular thing was proved against the Vedas, it was highly blasphemous to practise it.

But Pandits had no such text to produce and that was the cause of the suspense. Some of these pandits were extremely learned and they rightly deserved the reputation that they commanded in the lacality. Most of them received special favours from the rich people and princes. They all deserved this

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Life & Teachings of Swami Dayanand.

for their learning1 but their whole honour was at stake now.

These disciples, when they heard from the lips of Swami Dayanand that idol-worship was not enjoined by the Vedas, at once ran to these pandits. They explained the attitude of Swami Dayanand and exhorted them to come forward with their weighty arguments. They told them that it was the question of the honour of their deities and honour must be saved any . how. Pandits gave evasive replies to their desciples. They would not admit their weakness. They took courage to remain bold and satisfied their patrons that it would be done and they should not fear about this.

borne patrons were bold and they spoke in an authoritative manner, " At your word we have spent lacs of rupees on the construc tion of temples, and thousands are spent a day to perform the daily worship. Now go and defend yourself."

So now it was the question of honour as well as of prestige and who was to stake * it.

* Rangachari thus expressed his feelings to a person," Of what good is this shashtrarth to me. If Dayanand is defeated, what for him ? He is a sadhu

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Swami Throws the Gauntlet

How these Pandits took the Challenge.

When a challenge is given, the best way is to meet it by convincing arguments, But when arguments are wanting, the logic pro vides an argumentum ad Baculum. Swami was all alone with no patrons and this argument was easily workable. However in that mass of community there were certain well intentioned * and sincere people who avoided the Shastrarth by their firm determination or by vacating the loca- lity t in order to save themselves from the

But in case if I am defeated my whole prestige will vanish". (Brindaban.)

Pt. Gattulal, the famous head of vaishnavites was unwilling to come for shashtrarth. He wrote, "In case, I win the shashtrarth, it is very good, but if I am defeated then the whole responsibility will fall upon my shoulders. Therefore unless Maharajas authorise me, I am not prepared to come forward ".

* Pt. Bhawani shankar was a, well known pandit in Gujerat. When people approached him for a religious discussion with swami Dayanand he gave an answer/' Whatever Dayanand says is according to shashtras, then on which point to have a discussion "

t Pt. Ramdutt of Amritsar, a great sanskritist knew the learning of swami Dayanand. When he was pressed hard to have a religious discussion, he left for Hardwar.

At Wazirabad, when the Pandit heard of swami- ji's arrival he left the locality.

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Life & Teachings of Swami Dayanand.

irony of fate. Others were more clever. Instead of going themselves they sent their pupils and told their patrons that the Swami knew much less than their disciples. A third class of people satisfied their dis ciples, but never presented themselves be fore the Swami. They wasted their time in asking for the terms of Shashtrarth. But there was one more class of clever people. They impressed upon their disciples that Dayanand was a Nastik* i. e., one who had no faith in God or his revelation, and as such it would be a sin to look at his face. But Dayanand suggested an alternative to this and sent words, that looking at the face was not at all necessary. Let them hang a cur-

* In May 1873, swamiji shfted to Chapra a town in Behar Province. Here, Pandit Jagannath wanted to avoid the shashtrarth and spoke "If I would go to have the religious discussion I shall he compelled to see the face of swami Dayanand who is a Nastika, while a man is forbidden to see the face of such a person. I shall have to make a penance if I do so", swamiji at once suggested that he might speak from behind the curtain and now there was no other alternative for Jagannath but to come forward.

A similar incident is reported from Aligarh. Lala Badri Prasad a Vakil made the same demand, but when swamiji suggested the curtain. He did not come.

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tain between and put forth the arguments from behind. This was the ingenuity of Swami Dayanand and at several places, when they could put forth no other prtext, they readily gave this.

Number of Religious Discussions.

These religious discussions are more than one. I have tried to give a list of important discussions with Pandits named against them.

1867 A. D. Anupshahr Pt. Ambadutt.

Ramghat Pt. Krishnanand.

Karanvas Pt. Hira Ballabh.

Soron Pt. Angad Shastri. Kakore ka

Mela Pt. UmaDutt.

1868 Farukhabad Pt. Shri Gopal. 1869, 19th June. ,, Pt. Haldar Ojha.

Kanauj Pt. Hari Shankar

1869, 31st July. Cawnpore Pt. Haider Ojha. 1869, 16th Nov. Kashi (Bena res) Pt. Taracharan.

Sawmi Vishudha-

nand.

Pt. Bal Shastri Pt. Shivasahai. Pt. Madhavacharya Pt. Vamnacharya.

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Life & Teachings of Swami Dayanand.

1870

Mirzapur

Benares (2) Anupshahr

Domraon Arrah

1872, Sept. Patna

Calcutta

1873, 23rd

March. Calcutta

1873, 8th April. 1873,25May. Chapra Arrah

1873, Oct. Cawnpore

1874, Feb. Brindaban 1874, Feb. Allahabad.

Jubbulpur

Nasik.

1874, 25th Bombay. Nov.

Pt. Govind Bhatt Pt. JaishrL

None dared.

Pt. Krishnanand

(did not dare.) Pt. Durgadatt. Pt. Rudradutt Pt. Chandradutt.

Pt. Ramjiwan Bhatt.

Pt. Ram Autar. Pt. Hemchandra Chakravarti.

Pt. Maheshchand- ra NyayaRatna.

Pt. Tara Nath.

Pt. Jag-annath.

Pt. Rudradutt.

Pt. Gangadhar.

Pt. Rangachari.

Pt. Kashi Nath Shastri.

Pt. Shankar Shastri Various pandits. Pt. Bechan Shastri,

108

Swami Throws the Gauntlet. Surat.

Bharoach. Rajkot.

1875, 10th Bombay. March.

Baroda

1876, 27th 1876, 27th

May. 1876, 18th

Aug.

1877, 20th March.

1877, 24th Sept.

1879, 4th Aug.

Bombay. Benares $)

Ayodhya. Bareilly.

Chandapur Mela.

Jallundhar, Gujrat. Budaun.

Pt. Icharam Shas-

tri.

Pt. Madhav Rao. Pt. Mahidhar. Pt. Khemji Balji

Joshi. Pt. Kamal Narain

Acharya. Pt. Yajeshwar. Pt. Appya Sham-

bhu. Pt. Ramlal.

Angad Shastri. Lakshman Shastri( Padri Scot.

Mauivi Mohd.

Kasim. Mauivi Ahmad

Hasan. A Pandit from

Jammu. Pt. Ram Prasad.

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Life & Teachings of Swami Dayanand.

1879, 25th Bareilly. Padri Scot.

Aug.

1879, 1st Benares (4) Issues a challenge* Dec.

1881, 28th Beawer. Padri Shulbred. June.

1882, llth Udaipur. Maulvi Abdur Sept. Rahman.

But this list is by no means exhaus tive. In fact Dayanand had to engage himself in these discussions at every locality he paid a visit to And as he had toured all over India the list is very long, Dayanand's preaching was sensational and at every place they created the situation which we have described above. There was no other alterna tive before the pandits but to take up the challenge. Dayanand wanted to exhibit to the entire Hindu world, the shortcoming of Hindu Pandits and these religious discussions great ly assisted him in this task.

Nature of these Discussions.

These discussions are of various types but the real interest of the parties was not to beat the antagonist with logical proof, but to silence him. Swami Dayanand always tried to give logical answers and

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Swami Throws the Gauntlet.

his criticism was based upon sound principles. But these Pandits were not trained to proceed with an argument logically. Often they were the masters of Sanskrit grammar and they tried to impress the audience with their knowledge of grammar. Some thought that Dayanand had read scriptures only, and his knowledge of grammar was shallow so it would be much better to strike at this point. They began with grammar, but found their opponent too strong in this also. Swami Dayanand not only gave their replies but even pointed out mistskes in the adversary's lan guage. Often the audience was satisfied with this and at once gave their decision in Swami Dayanand's favour. Sometimes it hap pened that Pandits shifted from one point to an other and when they suffered defeat in the 2nd point also, they took the third subject & somehow whiled away the time. In some cases Swami Dayanand met such adversaries who were completely wild. They could not follow any arguments but still demanded an explanation. We find that in this too Swami was successful as he gave such touching ans wers that the man at once touched hisfeet.

One Chattrasing a Jat came to Dayanand and began to converse on the unreality

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Life & Teachings of Swami Dayanand,

of the world— a principle of the Vedant. Swamiji gave several arguments but he was not convinced, Now Dayanand gave a slap at his cheek. He became angry. Swami Dayanand told him "Why do you not control yourself ? There is nothing in the world except Brahma and world is unreal. Then who is the person who has given you the slap and who is the person who has received it ?" The person who was not con vinced by arguments now perfectly under stood it. This was surely a fit argument for jat who claims to be of warlike caste.

And what was the audience of Swami Dayanand ? It was not composed of pandits only, but many other educated persons, and even officials heard him with great patience. The real judges of a relgious discussion were not the interested parties but the public at large. While the pandits were putting forth arguments, the audience was weighing them. This was the reason that the Swami was always successful.* At every place his

* Pt. Amba Dutt Joshi after the shashtrarth exclaimed, "Whatever swami Dayanand says is correct ; idol-worship is against the- Vedas and must be given up" (Anupshahr.)

Pt. Angad Ram threv/the idol in to the Ganges •river and and took a vow not to recjte Bhagwat in future. (Soron)

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Swami Throws the Gauntlet.

efforts were crowned with success and he always made some disciples in the audience. Even those who had not the courage to become his disciples on account of the different circumstances t became his admirers. They all knew that Swami was right and some times they even threw away their idols. This was too much for the community of brahmans and they began to find out some way to check

lit

t A man remarked "Sir, Whatever you speak is nothing but truth. But for consideration of our living we can not freely express this " (Brindaban)

Pt. Bhawani Shankar " I am a family man and as such it would not be possible for me to criticise idol worship and I am ;not fit for propagating Vedic religion. " (Gujerat)

t English translation of the notice issued by Pt. Haldhar Ojha is given here : —

"It is highly improper that brahmans, Kshattriyas, Vaishyas renouncing their ancient traditions come into the fold of Dayanand and throw idols into the Ganges river. Therefore it is notified that such people, when they accept the faith of Dayanand may kindly send their idols to the Temples of Maharaj Guru Prasad Shukla or Maharaj Narain Tewari at Kailash. And if it is beyond thejr means they must inform us and we will make arrangements.

—Haldhar Ojha" J13

Life & Teachings of Swami Dayanand.

These religious discussions often resulted in great chaos. When the pandits could not give answers, they created all sorts of dis turbances and often the Swami was in great danger. However this would be the scope of a seperate chapter.

All the discussions, if they be compiled together will form a book by itself. So here we shall content ourselves with some. They will give us an idea of the learning of the parties and the superiority of the Swami.

Discussion at Cawnpore,

Here is the English rendering of the

religious discussion at Cawnpore, Mr. W.

Thaine, the Assistant Collector, a great

Sanskritist, was in the Chair :— •

Haldhar Ojha — There are mistakes of Sanskrit grammar in the circular issued by you regarding eight truths and eight untruths.

Swamiji— The scope of this sort of discussion is a Sanskrit school. Here let us discuss upon something for which this audience has congregated. As regards mistakes of Sanskrit grammar come to me in private

114

Swami Throws the Gauntlet and i will explain them to you.

Haldhar — Do you recognise the authority of the Mahabharat ?

Swami — Yes.

Haldhar— (Rea is a Sloka) A bhil, who was low born, constructed an image of Dronacharya and worshipped it. Then he practicised archery and became well versed in that art. Therefore idol-worship is proved.

Swami — This does not prove idol-worship. This act was done out of ignorance just as so many do even now, and as regards his efficiency in archery, that was the result of his long practice. You may show me any hymn of the Veda in which idol-worship is ordained. In English army, sepoys practise shooting with rifles but they do not keep any image before them.

Haldhar— (After a silence}. If Vedas do not ordain it, they do not even forbid it.

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Life & Teachings of Swami Dayanand.

Swami — When there is no provision in the Vedas, it must be understood that they do not enjoin it. If somebody asks his servant to go to the west then it is manifest that he forbids him to go to other directions.

(After this Swamiji recited several Veda Mantras to show that God is without any form, so no image can represent him).

Lakshman Shashtri— When God is omni-pre- sent, then it exists in idol also.

Swamiji— When God is omni-present, then what is the efficacy of a stone. Why should, living objects be not given preference to it.

(At this Pandit Haldhar Ojha and Lakshman Shastri became silent and the President spoke).

Thaine — Then why do you worship fire in

Homa? Swami — We do not worship fire. Fire is

everywhere so what is offered

to it, spreads easily at every

place.

(Now Mr. W. Thaine left the Chair and the discussion was over.)

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Swami Throws the Gauntlet

A Challenge to the Pandits of Kashi

Kashi (modern Benares) was the seat of Sanskrit learning and the pandits of this place held their sway over the entire Hindu world. In the last chapter, I have given an instance of the supremacy of these pandits. My readers must have read how the ruler of Jaipur was successful in humiliating his opponents by a writ from the Pandits of Benares and how thi? was achieved by the purse. So the Swami knew that unless he had thrown the gauntlet at Kashi, he had achieved nothing. He might have won lau rels at every place, but this influence would easiely be washed away by a writ from Benares. So he went to Benares and stayed there in the garden of Gosain ji and latter at Ananda Bag.

This was the month of October 1869. The news of Swami ji's arrival was cir culated just like a lightning. Swami ji's fame had already reached here, as pandits from different localities came to ask the text of the Vedas regarding idol-worship. But now the Swami had himself come over their heads. He began to preach his principles in the garden and persons were so impressed

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Life & Teachings of Swami Dayanand.

with the arguments that many gave up idol-worship.

Swami ji's activities went on without any interruption. Now the pandits of Benares sent their disciples in order to measure the learning of the Swami— Ram Shashtri, Bal Shashtri & Raja Ram Shashtri are a few. These disciples passed some time in the company of the Swami and brought »n apall- ing news to their master. They spoke very highly of his learning and requested their teachers to refute the arguments that the Swami had placed before them. The Pandits of Benares were thun ders struck and they thought;, it much better to keep themselves aloof from this controversy.

Soon the news of Swami ji's lectures reached the ears of the ruler of Benares. He could not suffer any condemnation of idol-worship which was so dear to him. He invited the pandits of Benares and said. "We do not know Shastras, you have spent so much of the public money on idol-worship and it is for you to quote the text". The Pandits gave an evasive answer, "Swami knows nothing but a bit of grammar. Besides

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Swami Throws the Gauntlet

he is a Christian and a C. 1. D. of the Govt." But the ruler was not satisfied with this. He said ''Whatever he may be, but when he has the audacity of condeming idolatoryin the Holy precincts of Kashi, he can not'be tolerat ed and a shashtrarth must be arranged/'

Now the pandits were cornered from all round and they had to submit to the will of the ruler. They however demanded some time, which was readily granted.

The day of the Shashtrartha was fixed and it was awaited with great curiosity. It is said that the collector of the district had request" ed the ruler to fix some Sunday, so that he might present himself on the occassion, but the ruler was bent upon hooliganism and this would not have been possible in the presence of the collector. So he fixed another day. The Kotwal was [-there to maintain peace, but the ruler could not restrain himself from interfering in the arrangement. It was expected of the ruler to maintain peace and extend justice to both the parties, but instead of this he was all along very partial.

It was a grand gathering of fifty thou sands. They were all the supporters of the

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Life & Teachings of Swami Dayanand.

Pandits. Swami Dayanand was all alone. There were some of his sympathisers like Pt. Jyoti Swamp Udasi, but they were at first not allowed to enter the premises. Later, when Swami Dayanand intervened, they were allowed in, but the pandits object ed to these people sitting near the Swami.

Now the Shashtrartha began and the ruler first asked his pandit to proceed. Here the details of the Shashtrartha are given so that the reader may acquaint himself with the realties and may form his own opinion about it, and if his conscience allows him he may condemn the meanness of the Pandits and unrulerlike action of the ruler.

Dayanand — Do you recognise the authori ty of the Vedas ? Taracharan— By all means.

Dayanand— If there is any injunction regarding idol-worship in the Vedas then show it to me.

Taracharan — Is it enjoined in the Vedas

that with the exception of what is

written in the Vedas, nothing else

should be regarded as an authority t

(Dayanand repeated his question again but the

pandit was silent. Now B. Pramoda Das Mittra,

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Swami Throws the Gauntlet

asked the ruler to shift the question and to depute another. Swami Vishudhanand came next and while he was getting up, One old Brahman began to utter that swami ji was a Nastik and his words should not be listened to. Swami at this politely exhorted that they should speak one by one.)

Vishudhanand— (After quoting a Sanskrit sutra) Just let me know if it is from the Vedas.

Dayanand— Vedas will have to be con sulted

Vishudhanand— What ? Vedas to be con sulted ? When you do not remember the Vedas, why have you come here ? Dayanand— Do you remember them by heart ?

(At this Vishudhanand was silent, another pandit came forward.)

Bal Shashtri— Yes, I remember them. Dayanand — Then enunciate the definition of Dharma.

(Bal Shashtri at this composed the definition of Dharma in Sanskrit and repeated it.)

Dayanand— This is your composition and not a text of the Vedas or Shashtras.

(Now another pandit came forward.) 121

Life & Teachings of Swami Dayanand.

Shiva Sahai — I know the Shashtras. After this he repeated a sloka*from Manusmriti.

Dayanand — you may speak the definition

of Adharam (anti-religion.)

(Now Shiva Sahai was silent and Pt. Madhava

Charya searched some old scraps of paper and said,

" These are the pages of the Vedas " and after quot

ing a text "here is an injunction for idol- worship.' ')

Dayanand— These words do not convey this sense.

(There was again silence.) Madhwacharya — (By reading a quotation of Sanskrit^ Here the word 3*RTTfo is for the books known as puranas.

Dayanand. — The word Purana is used here as an adjective and does not denote the name of any particular book. (At this, there was again a silence. Now Pt. Vamanacharya placed two scraps of Paper and Teading a Sanskrit quotation*)

: ^RTT

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Swami Throws the Gauntlet.

Vamanacharya.— But here the word Purana is not an adjective.

Dayanand took those papers from his hands and began to read them. It was already dusk and there was no arrangement of light. Now Vishudhananad placed his hand upon Swamiji's back and said " Hullo, you are beaten." This strain was taken up by the multitude and every one was crying " Dayanand has been defeated" " Dayanand has been beaten ". This was not enough for 'them, the rascals threw stones over the swami. There was a panic all round and had Pt. Raghu Nath Prasad, the city Kotwal, not saved the situation, Swamiji must have suffered severe injuries at the hands of these vagabonds. We appreciate the services of Pt. Raghu Nath Prasad and offer our congratulations. But we do riot find words to condemn the action of these pandits of Benares, and still more that of the ruler, it is shameful for a highly placed personality like that of a ruler to have acted like this. But there is one consolation, that when Swami Daya nand came next, the ruler not only expressed his regret but apologised for his actions.

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Kashi again and again.

Dayanand was not one, who could be easily discouraged. After the roughness described above, some people who went to Swamiji found him in buoyant spirits. But Dayanand was more courageous now, as he had learnt that the pandits of Benares had no answer to his objection. So he went to Benares again and again and on 1st December 1879, he pub lished the following advertisement and got it posted in the market, bathing ghats, and almost all the other important places.

" It is notified for the use of the general public that Swami Dayanand is staying at Kashi in the garden of Maharaj Vijayanagar, known as Anandbag near Anandbag Rang. He accepts the authority of the Vedas and thus has no faith in anything which is contrary to them. He strongly condemns such belief as : — idol-worship ; the efficacy of a particular water or a particular place in washing away sins ; the books such as Puranas etc. that the pandits have craftily made the people believe that they were compiled by rishis like Vyas etc; Brahma Vaivarta etc. ; incarnation of God claiming the sonship of God and condona tion of the sins of those who have faith in

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Swami Throws the Gauntlet.

him ; God's sending of his friend or Paigambar (Prophet) on the earth for progagating faith ; lifting of mountains ; infusing life into the dead, breaking asunder of the moon; an effect without cause ; atheism ; God him self assuming the form of the universe and there being no distinction between God and other objects, bearing of kanthis, tilak, rudra- ksha etc. (the symbols of religion ; and diffe rent sects like Shaiva, Shakta, Vaishnav and Ganpati etc. for the following reasons : —

(a) that such beliefs are against the at tribute, action, and nature of God. (6) that they are inconsistant with.

1 — the laws of the creation of the

world.

2 — the categories of proof. 3 — experience and sayings of

rishis. 4 — conscience and teaching of the

Vedas.

"Therefore, if there be any suspicion re garding what has been said above to a man who is versed in the Vedas and Shashtras, a gentleman, civil, and learned, and has capacity to establish his own religion and criticisng the other, he may come forward to have a religious discussion. Vedas will be

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the authority and when the question of the interpretation of the Vedas may arise they may have free recourse to books compiled by Rishis beginning from Brahma to Jarnini, i. e., beginning from Aetriya Brahman to Purva Minansa and both parties will submit to this condition. The audience should be composed of such people who may be impartial and who may have a desire to know the truth and an aversion to untruth. In order to to write verbatim, what the two parties speak, three clerks will be appointed. Both parties will then sign at the bottom of the written manuscript and then the president will sign. Out of these three copies two copies will be given to the parti? the third will be presented before some respectable ruler for decision. It would be very shameful, if the pandits of Benares would not give an opportunity to sift the truth from untruth. It is the nature of learned people to be always pre pared to follow truth and denounce what is untruth for this is the only way of making us, and others happy.

— Bhim Sen Sharma."

No one came forward to meet this challenge and the gauntlet that the Swami threw is

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Swami Throws the Gauntlet.

still there. This is the triumph of truth over untruth.

Opinions upon Shashtrarth.

There can be diverse opinions on every point and when the parties are led by selfish motives, opinions may differ. Here I mean to give a few impartial opinions : —

Pandits got it published in some news paper that Swami had been defeated at Cawnpore. Fortunately, Mr. W. Thaine, Assistant Collector, Cawnpore, a Sanskrit scholar was in the chair. He gave the following testimony :—

"Gentlemen,

At the time in question, I decided in favour of Dayanand Saraswati Fakir and believe his arguments are in accordance with Vedas. I think he won the day. If you wish it I will give you my reasons for my decision in a few days.

Yours obediently, W. THAINE. "

Cawnpore : 7th August 1869.

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Pandit Tara Nath Tarkavachaspati admit ted—

"When I placed the seventy questions, I thought that there was none in the world who would be able to answer them, but he gave the answers in no time" (Calcutta).

Pt. Panna Lai of Jodhpur bore testimony :

I was then at Benares and whomsoever Pandit I approached, told me that there was none who could defeat Swami Dayanand."

CHAPTER VIII Heforms in the Vedio Church.

The fire of the ancient religion was totally extinguished. What Swami found was ashes only. We may say that the structure of the bones was there but flesh & blood was infused from elsewhere or to quote an example from ^Esop "the Donkey was in the lion's skin." This was partly the effect of the times and partly prompted by selfish motives. Brahma- nical faith had greatly deteriorated and evil customs had become a great menace to the society. Swami ji endeavoured to reform it completely.

Life &• Teachings of Swami Dayanand.

The Conception of God.

The real difference lay in the conception of god. Swami ji's conception of God is "He, Who is called Brahma or the most high, who is Parmatma, or the supreme spirit who permeates the whole universe ; who is a true personification of Existence, Conscious ness and bliss ; whose nature, attributes and characteristics are Holy ; who is Omniscient. Formless, All-pervading, Uniform, Infinite, Almighty, Just & Merciful; Who is the author of the Universe and sustains and dissolves it ; Who awards all souls the fruits of their deeds in strict accordance with the requirements of absolute justice and ie possessed of the like attributes — even Hint I believe to the Great God."*

This conception of God is based upon the Vedic teachings. Thus the following are the main attributes of the God : —

(1) God is one— Rig Veda says "He is one, but the wise call Him by different names"! as Indra, Mittra, Varuna. Thus there are no Gods like Shiva, Mahadeva etc. They are the

* "Statement of my beliefs" by Dayanand.

t *

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Reforms in the Vedic Church.

names of one God only as Kaivaiya Upaniskat says "He is called Brahma— the creator of the Universe; Vishnu — Ml pervading; Rudra— Punisher of the wicked whom He causes to weep ; Shiva— Blissful and Benefactor of all; Akshara- Immortal, Omnipresent; Swarat — Self-effulgent ; Kalagni— cause of the dissolu tion of the world and Regulator of time ; Chandrama—the true source of Happiness."5

Thus the theory of Devtavad is inconsis tent. Some people thought that these names connoted different Gods. Later, falsely guided by this notion people framed different stories ; and then to suit them constructed different images. Now these images came to be worshipped and they gave rise to different sects. Soon enemity amongst the sects themselves grew. This created wide chaos in the Vedic Church. Swami impressed upon the people that God is one, as the Vedas repeat, and the stories of the different Devtas were a misnomer.These different names that occur in the Vedas had been used for the same God and connote his manifold attributes.

SUIT srra: 3f*s(H< ns^RSH TOT: ^TH \

*n ii iNr^r ^qft^[ it

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Life & Teachings of Swami Dayanand.

(2) God is Unborn, Formless, Infinite— As the Yajurveda says "God is never embodied, is never born, is never liable to impression or organisation, never commits a sin, is never subject to pain, grief and ignorance and the like "t

From this the following corollaries may be drawn : —

(a) When the God is "never embodied, is never born" the question of the incarnation of the God does not arise ; When the God takes birth, he becomes an ordinary human being and becomes subject to pain, grief and ignorance and the like. Swami Dayanand preached that the idea of incarnation is a misnomer. Ram Chandra, Krishna etc. who are known as incarnation of the God, were noble and great souls and their greatness has been misinterpreted.

(b) When God is never embodied or liable to impression, no image of the God is possible. The image of a person bears semblance to the realities and when there is no reality, no image of the God can be worked up. When there is no image, the question of the

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idol-worship does not arise. It is inconsist ent with the tenets of the Vedas and is un» reasonable.

(3) God permeates the whole Universe : — Yajurveda says "By one Supreme Ruler

is this Universe pervaded."* When God is Omni-present, how unworthy it is to search him at a particular place. Hindu pilgrims wander from place to place in search of the God. They search him at Kailash Mountain, they visit the temples of Gaya or Dwarka, they loiter at innumerable places of worship, but they have never been successful in obtaining Brahma, the God. These holy places have become the centres of corruption and Swami exhorted people not to waste their money in visiting these so called holy places.

(4) God awards all souls the fruits of their deeds in strict accordance with the requirements of absolute justice —

God is a very strict law-giver and we are sure to reap the fruits of our actions. No pious wishes ; no meditations ; not even the holy waters of the Ganges or the Narbadda,

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or the Gangotri ; no recitation of hymns can absolve any one from the punishment. Then what is the use of going to Prayagr, or Bena res or Hardwar to bathe in the Ganges ; to go to Amritsar to take aMip in the holy tank ; to Pushkar in order to purify ore self, or to other places.

Worship of God.

I have given the conception of the God above. From this the reader will also be able to form an idea of the worship of God. Swami Dayanand was against idol-worship and in his famous book Satyartha Prakash or "the Light of the truth," he had described these evils in the form of question and answer and here is the extract :—

"Q. — Mind can be concentrated on a mater ial object but it is difficult to rivet it on an immaterial one, hence the worship of idols is justifiable.

"A. — No, the concentration of mind on a material object is impossible, for it can grasp it at once and after mastering all the details wanders over fresh objects. On the other hand, in the case of Immaterial, Infinite God, do what it will, the mind will never be able to comprehend Him. God being Indivisable

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the mind cannot wander, it contemplates His nature, attributes, characteristics and being: beatified is perfectly focussed. Had it been possible to concentrate the mind on a materi al object, all the people of the world would have been able to concentrate their minds, because it remains engrossed in worldly objects such as other men, one's wife, children and friends and wealth, but no one can concentrate his mind except on an abstract Being, because He is Indivisible. Hence Idol- worship is a sin.

2. Millions of rupees are spent in cons- tructing temples for idol- worship. This leads to poverty and indolence.

3. Free and promiscuous mixing together of the sexes in the temples leads to adultery, internecine quarrels and the spread of disease (contagious).

4. The idol worshippers regard this mode of worship as the sole means of the practice of righteousness, the acquisition of wealth, the fulfilment of legitimate desires and the attainment of salvation. They, therefore, give up all active work and waste away their precious lives.

6. Since the people worship idols with different names, forms and characteristics,

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Life & Teachings of Swami Dayanand.

they have no unity of faith and their mutually antagonistic beliefs and practices create bad blood in the country and lead it to its ruin.

6. They depend upon the idols for the defeat of their enemies and the triumph of their arms, and, therefore, do not exert themselves. The result is that they are defeated, and government of the country, independence and wealth with its attendant pleasures, fall to the lot of their enemies. They are themselves robbed of their indepen dence and reduced to the condition of a subject race, suffer in a hundred different ways like the pony of the baker and the donkey of the potter.

7. If some one were to say to another person that he would put a stone in his name or place, he will feel angry and will most likely abuse him or hit him back. In like manner the ignorant people who take a stone to the symbol of the Deity and worship idols in place of God will surely have the Divine wrath visited upon them.

8. Labouring under mistaken notions, they peregrinate from temple to temple and from one country to another, endure untold misery, lay axe at the root of

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Reforms in the Vedic Church.

their worldly and spiritual welfare, suffer at the hands of thieves and are duped by thugs (robbers),

9. Money is given away to wicked priests who spend it on debauchery and the gratifica tion of the bestial appetites on flesh and wine and in fomenting quarrels and in pro* moting litigation. Thereby the donor forfeits his happiness and is pained beyond measure.

10. These people lay themselves open to the charge of ingratitude by not showing due respect to their parents and other persons worthy of esteem and worshipping idols instead.

11. When these idols are stolen by thieves or are dashed to pieces, they set up loud lamentation.

12. The priestesses and priests are cor rupted on account of illicit intercourse with other men and women and thus forfeit their connubial felicity.

13. The servants do not properly obey their masters and they turn against each other and are thereby ruined.

14. The soul by constant contemplation of dead and inert matter loses the power of

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Life & Teachings of Swami Dayanand.

sound judgment, because the material pro perties of the object contemplated (such as a stone) are transmitted to the sou! through the man as.

15. God has created fragrant substances like the flowers to purify air and water and to prevent disease. If the priests were not to pluck the flowers, the purificatory process would go on for an indefinitely long period, air and water would be purified and the flowers would continue shedding fragrance till the time of their natural decay. They cut off their useful career in the prime of their life. The flowers get mixed with mud, are decomposed and emit stench instead of sweet odour. Has God created flowers and other odoriferous substances for making an offering of them to the idols ?

16. Sandal wood, unhusked grain and the like offerings get mixed with water and mud, and are then thrown into a drain or a cistern where they putrify and give off such offensive odours as issue from human excrement. Thousands of tiny creatures fall into that putrifying liquid and die and cause it to stink still more.

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Reforms in the Vedic Church.

These are a few evils caused by the worship of idols. It should, therefore, be given up by all righteous men. Whoever worshipped idols, worships it, or will do so in future could not have, nor can he now or will in future escape from the effects of these evils."

Thus the idol-worship does not serve our purpose. Then what should we do ? God has no form and our senses are wholely incompetant to perceive him. We must find out some other way and Swami Dayanand has suggested three ways :—

1. By glorification of God, i, e. by singing the attributes of God, When we praise him again and again we begin to love him. Now this praise may be of two kinds :

(a) Positive, e. g. God is all-powerful, God is all-knowledge.

(6) Negative e- g. There is noae who may vanquish the God, God does not commit sins.

2. By Prayer — Whenever we are in difficul ties, we pray God, God comes to our rescue & helps us in our calamities. Nothing in this world can be achieved without the

13d

Life & Teachings of Swami Dayanand.

assistance of God, so learned people always pray him. We pray him to make us healthy, to give us riches, to make us learned or so forth. But this prayer ought to be genuine with the object of securing God's assistance. It must be supplemented by our efforts for the God assists those who are active.

3. By communion with God —The two ways of worship described above are simple and they can easiely be practised by men of ordinary capacities. But the third is very intricate. It requires an active assistance of a Yogi, while the person practising this, ought to be a man of good morals. Yogis have directly felt God in their communion and this is the highest blisss that a soul can aspire. Upanishads bear witness to this fact : "No tongue can express that bliss which flows, from communion with the supreme spirit, into the soul of that man whose impurities are washed off by the practice of Yoga, whose mind being abstracted from the outside world is centred in the supreme spirit ; because that happiness is felt by the human soul in its inner self alone."

Swami Dayanand was a firm believer in the efficacy of prayer. He has said, " He,

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Reforms in the Vedic Church.

who does not worship God is ungrateful, as well as most foolish, because it is nothing but extreme ingratitude and foolishness to forget the kindness of that Supreme Spirit who has freely given away all things of this world to his creatures to cease to believe in His very existence."

Status of the Vedas,

Vedas are the books of the divine revela tion but in the time of Dayanand they had lost their significance. They had become more a matter of worship than of reading. In some parts of the country processions were arrang ed, when these books of the Vedas were wrapped in silken cloth and placed on the chariots of gold and silver. But no one had an inclination or a capacity to study them. Dayanand brought these books in the Light and drew the attention of the world to their greatness. The Vedas were the divine revelation and as such commanded an unim peachable authority, but unfortunately they had given place to the books of modern usage. Some of these books were extremely rubbish containing anecdotes of wild debauchery They were a mine of rubbish and indecent maxims.

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Life & Teachings of Swami Dayanand.

But what Swarm Dayanand did ? He gave a clue to the world that anything: which is against the tenets of the Vedas is an evil and unworthy of any reverance. Thus the evil practices and the books that contained them were condemned by Dayanand. They are books, to quote the favourite phrase of Swami Virjanand, " not compiled by Rishis ". This was the key of Swami Dayanand *s con victions and he exhorted the world to have that test alone.

But what does Vedas contain ? They are a mighty store of knowledge. The Sanskrit word Veda means knowledge. They are the divine revelation and there is not a single branch of knowledge, which has not been given due consideration. They contain Phj- sics, Chemistry, Mathematics, Science of stars, Medicine, religion, Philosophy besides beauti ful hymns of Prayer *

* The reader is advised to study the English version of Swami Dayanand's " inrroduction to the commentary of the Vedas " by Pt. Ghasi Rama M. A. Swami has given Vedic Text and commentary on it, in support of his views. A reader is simply puzzled to note that the ancient books of Vedas contain the moder nscientific knowledge— but it is not a matter of surprise as God is all knowledge.

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Reforms in the Vedic Church.

Here however, I quote a few hymns :•—

"May the Divine Mother gratify our

spiritual desires and pour blessings upon

us."(D

" Thou art Light, be merciful and shed

that light into my heart.

Thou art Infinite energy, through thy grace endow me with unfailing energy.

Thou art Infinite strength, endow me with strength.

Thou art Infinite power, endow me great power.

Thou art wrathful with the wicked, make me also wrathful.

Thou art moved neither by slander, nor praise.

Thou art forbearing towards those who offend against Thee, make me also forbear ing (2).

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May we see a hundred autumns ! May we:live a hundred autumns ! May we hear a hundred autumns ! May we speak a hundred autumns ! May we be free a hundred autumns ! And again for a hundred autumns !

Five Fold Duties of an Aryan.

An Arya is enjoined to observe five duties every day : —

(1) Brahma Yajna—or Prayer to God. This is done twice every day in the morning and evening. The beautiful hymns for this pur pose has been selected by Swami Dayanand.

(2) Deva Yajna — to make offering to the fire. This offering consists of butter and sweet scented drugs. It purifies the air. Offerings are made with repetition of Vedic hymns.

(3) Pitri Yajna or Service of mother and father. Hindus have taken a different sense of this Yajna. They are not so particular to

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serve their parents so long they are alive, as they are curious to make offerings when they are dead. This offering is made through Brahmans, who have become the custodians of the dead. They enjoy nice preparations in plenty and their disciples are under the impression that these offerings reach their ancestors who are dead. These hrahmans also enforce cow-offering. It is the belief of the masses that a river, so called Baitarni, is to be crossed before a soul enters heaven and there is no better medium for crossing the river than a cow. So a cow is being offered to a Brahman and those who can not afford a cow, give some money & have the consolation that their parents have crossed the river and are sharing the nectar and ambrosia with the Gods in heaven. Swami criticised this principle, for this does not stand to reason, nor is enjoined by the Vedas. He taught them that the best way of performing this Yajna is to serve their parents so long as they are living.

(4) Bali Vaishya deva — is an offering made to other creatures like ants, dogs, cows, crows etc.

(5) Atithi Yajna — or reception of a guest. An athithi is one, whose arrival is not fixed.

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Life & Teachings of Swami Dayanand.

Family men are asked to feed a guest first then to take their food.

These duties have been compiled by Swami Dayanand in his book known as " Panck yajna Mahavidhi ", which has been ren dered into English By Pt. Hira Lai sood. Ceremonies.

According to Vedic Texts and Grihisutras there are 16 ceremonies of a person from the time he or she comes in the womb of his or her mother, till his or her death. Swamiji has systematically arranged these ceremonies in his booVSanskar Vidhi" & an Aryais expect ed to perform these ceremonies according to it. Hindus had introduced Idol-worship in these ceremonies and besides had made them very cumbersome. Swami Dayanand has made them very simple and thus a man of very ordinary circumstances can perform all without incurr ing a heavy expenditure.

Thus, we see, Swami Dayanand has com pletely reformed the Vedic Church and the evils that had crept in it, have been done away with.

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CHAPTER IX

Reconstruction of the Hindu Society.

Muslim domination for full nine centuries had now become a thing of the past, but another great force was undermining the vitals of the Hindu society. This was of Christians. They were intelligent, civilized, well-behaved people. Sword was not their preaching, they wanted to establish their religion by bringing western civilization, western methods of education, and for those to whom education or civilisation had no attraction, they were prepared to give a bait of money. English education brought western ideas into the country, and western

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Life 6- Teachings of Swami Dayanand.

ideas introduced a sense of hatred amongst hindus to their own religion, Uptil now reli gion was an object of reverence, but now it became a target of criticism. When criticisms were raised, the fort of Hindu Orthodoxy be came easily assailable. And how did the lords of Hinduism faced the criticism. The same lethargic method was taken up which was adopted by Karshanlalji Tewari, the father of Swami Dayanand, on the famous Shivaratri nierht. Wrath, threats, condemnations could not console them. And when Hindu educated youngmen found that their pandits had no answer to the criticism, they readily gave up what was their own and accepted the faith of the Christians.

This suspense regarding the rituals and tenets was not an exception but it had become a rule. Even the talented reformer Raja Ram Mohan Roy "finding them generally more intelligent, more steady and moderate in their conduct gave up his prejudices against them and became inclined in their favour, feeling persuaded that their rule, though a foreign yoke, would lead more speedily and surely to the amelioration of the native inhabitant.

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Reconstruction of the Hindu Society.

Swami wanted a reconstruction of this society and how he worked it out will be the scope of this chapter.

Class Distinctions.

The entire Hindu world was divided into four classes : —

1. Brahmans or the Priest class.

2. Kshattriyas or the ruling class.

3. Vaishyas or the trading class.

4. Shudras or the lowest people who

would acquire no accomplishments and who were expected to serve the other three castes.

This classification was worked out in the ancient days in order to suit the conveniences and progress of the society. But since then all the four castes remained content with their lots and never complained of their shortcomings. Here was the germ of evil, which developed as the time passed on. Thus the progeny of Brahmans became Brahmans, that of Kshattriyas became Kshattriyas, that of Vaishyas became Vaiahyas that of Shudras became Shudras.

In the beginning one had to work very hard in order to acquire rare attainments, and when one had attained them he was

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Life & Teachings of Swami Dayanand.

classed in the highest rank of Brahmans. Thus a Kshattriya or a Vaishya or a Shudra, when he attained wide learning and spiritual distinction, was called a Brahman. The birth of a person in a particular class was not the criterian. Manu the ancient sage and law giver holds, "As the son of a Shudra may attain the rank of a Brahman, if he were to possess his qualifications, character and accomplishments, and as the son of a Brah man may become a Shudra, if he sinks to his level in his character, inclinations and manners, even so must it be with him who springs from a Kshattriya, even so with him who is born of a Vaishya. In other words a man should be ranked with the class whose qualifications, accomplishments and character he possesses." Manu is further corroborated by Apasthamba Sutra "A low class man may, by leading a virtuous life, rise to the level of a higher class man and should be ranked as such. In like manner a high class man by leading a sinful life, sink down to the level of a class lower than his, and should be considered as such." The history provides glorious examples when persons of low class became highly honoured sages.

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Reconstruction of the Hindu Society.

But this sanctity of the law was given up and these classes maintained the law of birth. So the progress of the Hindu society was totally stunted. One, who was a brahman, was by his birth a big man and it was not necessary for him to acquire any distinctions. While one who was a Shurdra, remained as such, and even if he becomes learned or spiritually great, the door of further prospects was blocked for him.

Thus the Brahmans gave up their sacred work and began to live the life of ease & luxury. All sorts of evils prevailed in them and to quote Raja Ram Mohan Roy "Yet the sale of female children under pretence of marriage is practiced by nearly two thirds of the Brahmans of Bengal & Tirhut generally" and "some of them marry thirty or forty women, either for the sake of money got with them at marriage or to gratify their brutal inclinations." This priest class still commanded the influence upon masses, but what was their spiritual attainment. They are worse than beasts. Just have a look at the places so called "holy places of pilgrimage". There, one will find the greatest number of Public women and who supports them ? these

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Life & Teachings of Swami Dayanand.

persons of highest rank who had become the custodians of heaven. They got money in plenty, and there was no other way of wasting it except on intoxicants, rich food, wine and women. These chaotic conditions could not remain for long and Swami was the first man to liberate the masses from the thraldom of this priestcraft.

But what was the condition of the Kshat- triyas— once a race of great warriors. They were once the terror of the enemies, but now the condition was just altered, they themselves shivered at the idea^of war. The trading class suffered a lot on account of economic changes.

But the fourth class was in extreme misery. They were down trodden people and they were treated worse than animals. Any member of the upper class could be have in any way without any impunity. They were not touched by the people of the upper classes, they were not allowed to enter the premises, they were not allowed to enter the temples ; they were Hindus, they were lovers of the Vedic lore, they were prepared to sacrifice their lives for the Hindu faith, but what awards were in store for them

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Reconstruction of the Hindu Society.

—abuses, wild words and rough treatment. Just imagine the feelings of these people, the real promptings of their heart, when a Christian missionery approaches them, talks to them and even gives the bait of money. Swami Dayanand saw all this with his eyes. The swami, who never shed a tear even in his greatest difficulties, was observed shedd ing tears and taking deep breathes one night. Persons enquired its cause. At this he said. *'I cannot bear 'the sight at my own men being converted by Christian Missioneries."

Swami bade adieu to this sort of class dis tinctions and proclaimed that these castes will not any longer be based on birth, but on real attainments. Swami Ji's pious wishes are now carried forward by his disciples.

Divine Revelation fop all

God makes no distinctions of class, race or colour. Distinctions are the outcome of ungodly people. God's creation is not a monopoly — the sun, air, water, is for every one of the race and so is the divine revelation. There is a Vedic Text — " As I have given the word (the Vedas) which is the word of sal vation for all making— Brahmans, Kshatriyas,

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Life & Teachings of Swami Dayanand.

Yaishyas, Shudras, women, servants even the lowest of the low, so should you all do i. e. teach and preach the Veda"*

But the brahmans, who were the cus todians of the Vedas, forbade its recital before a shudra or a women. There was a dark period in the history of the hinduism, when molten lead was filled in the sockets of ears, if any shudra even heard the Vedic hymns. And what was the result. Even these brahmans became disinterested in these books, and veds were locked in the darkest dungeons of the temples. This was the reason, why, when hinduism was criticised, they became dumb.

But swami ji have made the Vedas a a public property. They can be purchased in a few rupees and even the disciples drawn from the lowest strata of the society sing the hymns.

Emancipation of women.

Swami Dayanand had a great regard for women folk. He used to call them the

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Reconstruction of the Hindu Society.

Matri-Shakti or motherhood. Once Swami had touched the feet of a girl of seven years. People at once became curious, but Swami told them that she was the symbol of motherhood and deserves our reverence. The condi tion of the women folk was worse than pri soners. They were imprisoned in the fore- walls of their homes, they were treated as servants or a machine to produce children. Their intellectual level was on the lowest ebb or to speak plainly their intellect was totally marred. Swarni emancipated them from this bondage ; and from tne precincts of their homes he brought them in the open world. Women are now not so shy as they were before, they have given up their cur tain, have received education and are actively sharing the public life. But Arya Samaj was the first society in India that began female education and established schools for them.

Marriage Institutions.

The welfare of the future generations does not depend upon anything so much as upon the marriage institutions. When Swami began his preaching work, he saw that there was an injunction by pandits to marry before

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the girls attain the age of nine years. Child marriage was greatly in vogue, with the resuk that young widows of five, four or even tho?e who had not stopped the suckling of their mother's breasts were to be found in the Hindu Society. This was the greatest blot on the religious tenets and Swami preached the marriage institutions of Vedic age. According to the Vedas and Manu, a girl should not marry herself before 16 and a boy before 25 years. But this golden principle was not followed and the race had deteri orated in strength. Swami Dayanand opened the eyes of the people and very soon the active workers of the Arya Samaj were successful in passing the regulation which i& known as Sharda Child Restraint Act.

Doors of Hinduism opened.

For ten centuries, Hinduism was a prey to foreign religions. Mohammadens came and conquered this country. Later they began their conversion work. By threats of life, or baits of officialdom they succeeded in converting more than a quarter of the Hindu population. When English came to this country they brought Christian missionaries in their lap. These Christian missionaries

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were educated people and they had a suffi cient backing from their countries. They obtained very little success amongst the educated classes, so they shifted their ener gies to the people of lower strata of society. Untouchables and hill tribes were converted to their faith. But what for Hinduism. Hinduism was not a proselytizing religion. It could easily lose its own men, but no one could be brought back into its fold. Swami Dayanand saw that this was the weakest point of Hindu ism. A society, however large it may be, will surely be extinct from the face of the earth, if it allows its people to go away, but do not allow others to come in. So he opened the portals wide, he began the conversion work which was taken up by his disciples and to day it is settled fact that Hinduism has become a proselytizing religion.

Thus Swami Dayanand infused life into the dead body. The stupor of long is vanished, and it has began to guard what was his.

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CHAPTER X.

Swami Dayanand and Theosophists .

Swami Dayanand's biography will remain incomplete if a special mention of the Theo sophists is not made in it. This society was founded by Col. Henery S. Olcott and Madam Blavatasky in America. The aims of the society can be judged by the following extract :— " The Society teaches and expects its fellows...to disseminate a knowledge of the sublime teachings of that pure esoteric system of the archaic period, which are mirrored in the oldest Vedas and in the philoso phy of Gautama Buddha, Zoroaster and Confucius ; finally and chiefly to aid in the

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institution of brotherhood of Humanity, wherein all good and pure men, of every race, shall recognize each other as the equal effects (upon this planet) of one Uncreate Universal, Infinite and Everlasting Cause."

Thus readers must have formed an idea about the aims and objects of the Society. Later, Swami Dayanand's fame reached overseas and the life and teachings of Swami impresed the founders so much that they became his disciples. Now correspondance became the media of interchanging opinions. The founders of the Theosophical society wanted a learned preceptor while Swami wanted a nucleus in the west for the pro pagation of Vedic faith. Dayanand suggested that the Theosophical society be named Arya Samaj. The founders accepted this and with a few modifications made the Theosophical society a branch of the Arya Samaj and ack nowledged the authority of Swami Dayanand. Here I give a few extracts from the letters sent by these people, they can give us some idea how high they held him in esteem : —

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Extract letters No. 71, Broadway, New York, 18th Feb., 1878.

To the Most Honorable Pandit Dayanand Saraswati, India.

VENEERATED TEACHER,

A number of American and other students who earnestly seek after spiritual knowledge, place themselves at your feet and pray you to enlighten them. The boldness of their conduct naturally drew upon them public attention and reprobation of all influential organs and persons whose wordly interests or private prejudices were linked with the established order.

We have been called Atheists, infidels and pagans.

We need the assistance not only of the young and the enthusiastic, but also of the wise and the venerated. For this reason we come to your feet as children to a parent and say look at us, our teacher ; tell us what we ought to do. Give us your counsel and your aid.

See that we approach you not in pride but humility, that we are prepared to receive your counsel and do our duty as it may be

shown to us.

(Sd.) Henry S. Olcott. President of the Theosophical Society.

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To Harry Chand Chintamani, Esquire, York, Vst May 1878. DEAR BROTHER,

I will add a few lines to our sister's letter to say that I have read its contents and its several propositions have my unqualified approval. In suggesting that our society should make itself known as a branch of the Arya Samaj subject to Pandit Dayanand 's control and myself. I am proud to acknowledge fealty to such an instructor and guide as that wise and holy man.

Believe me ever yours fraternally, (Sd.) H. S. Olcott.

The Theosophical Society, New York, May 22nd 7878.

To the Chief of the Arya Samaj. HONOURED SIR,

You are respectfully informed that at a meeting of the Council of the Theo sophical Society, held at New York on the 22nd of May 1878, the President in the chair upon motion of Vice-President A. Wilder seconded by the corressponding Secre tary H. P. Blavatsky, it was unanimously resolved that the society accept the proposal

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of the Arya Samaj, to unite with itself, and that the title of this Society be changed to " The Theosophical Society of the Arya Samaj of India.'*

Resolved, that the Theosophical Society for itself and branches in America, Europe and else-where, hereby recognize Swami Dayanand Saraswati, Pandit, Founder of the Arya Samaj, as its lawful Director or Chief.

Awaiting the signification of your approval and any instructions that you may be pleased to give.

I am, honoured sir, by order of the Council, Respectfully yours,

(Sd.) AuGusxusGosTAM,

Recording Secretary.

New York, May 23rd 1878. Harry Chand Chintamani, Esquire. DEAR BROTHER,

Your letter of the 21st ultima seeming to indicate that we need not delay until receipt of your answer to my enquiry about the affiliation of the Theosophi cal Society with the Arya Samaj, a meeting of the Council was called yesterday, and a

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quorum being present it was unanimusly agred to accept your proposition for an amal gamation with change of title. The necessary official certificate is herein enclosed with the request that you will forward it to its destin ation. I also send you a rough draft of the new form of Diploma, we propose to adopt

unless you have something better to offer

We think it best to have the new form litho graphed or engraved to save the trouble of writing each one, and as the Venerated Chief of the Arya Samaj is too far off for us to submit each Diploma for his countersignature we respectfully request him to sign his name in the place indicated in Sanscrit or other vernacular tongue as is his custom, so that we may have the signature lithographed or engraved with the rest of the Diploma. If he uses a seal for himself or the Arya Samaj will kindly affix it and we will have that also engraved. We intend to send one of new Diplomas to each of our fellows throughout the world to replace the old one he has.

Ever fraternally yours

(Sd.) H. S. OLCOTT,

President

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New York. May 29th 1878. DEAR BROTHER,

I cannot tell you how glad I am to feel that we have established such close fraternal relation with the Arya Samaj. Its answering hail comes across the seas to us like that of a rescuing party to the benighted traveller who finds himself in the depth of a forest with wild beasts all around him. For where are there beasts more hostile than these Christians are towords Heathens and "Infidels" like ourselves? With your hands clasped in ours, we feel strong enough to fear no odds that can be arrayed against us. My affectionate regards to &c.

Yours fraternally, (Sd.) H. S. OLCOTT.

Harry Chand Chintamani, Esquire,

No. 71, Broadway. New York, 5th June 1878. To the Most Honourable Pandit Dayanand Saraswati Swami.

VENERATED TEACHER,

(2) We perceive, 0 !. Venerable Sir, in your definition of the nature and attributes of the All Good that we humble

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students of the west have not misinterpreted the teaching of our Aryan ancestors. The Supreme one whom you teach your disciples to contemplate and lift their aspiration to, is the very same Eternal Divine Essence whom we have been pointing these Christians to as the proper object of their adoration, instead of their own cruel, remorseless and vacillat ing Moloch-Jehovah, But it is a hard task for us to teach others when we ourselves so sorely need instructions. We feel our unfit- ness more and more every day and but for the conviction that he who has learnt even very little of the truth should not withhold it from his needier brothers, we would feel disposed to withdraw ourselves completely from public view until we had a sufficient time to acquire the precious knowledge you have promised that you will impart to us,

3. I ihave duly forwarded to our brother Kerry Chand Chintamani, the resolution un animously adopted by the Council to affliate the Theosophical Society with the Arya Samaj, and to change its title accordingly, provided that our action is approved by you. Recogniz ing as we do the Aryan source of our race and of its knowledge of things terrestrial and

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celestial we, theosophists, will feel proud to be permitted to call ourselves your disciples and to disseminate throughout the west a correct idea of the Arya Samaj and its doct rines. Permit us to give you the name of our Teacher, our Father and Chief ; and we will try to deserve by our actions so great a favour. In respect to the Vedic philosophy we are but as children, instruct us, What shall we tell the people ? How shall we tell it ? We await your orders and will obey.

4. Whatever your wisdom may consider ne cessary or advisable to do or have done we pro mise shall be done to the extent of our power.

5. And will you not carry out to all the Samajes throughout Arya-varta the assurance that, away off at the other side of the globe there is a society of men and women who hold to the same religious philosophy, teach the same doctrines, rejoice in the same views of the future life, are moved by the same aspirations as themselves ; and along that cord of sympathy which stretched from hearts to hearts which beat in unison, send to their Aryan brothers a message of frater nal love and encouragement

Your humble disciple and follower, (Sd.) HENRY S. OLCOTT.

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New York, May 29. To the editor of the " Indian Spectator ",

Sir,

It is this wisdom Religion which the Theosophical Society accepts and propagates and the finding of which in the doctrines expounded by the revered Swami Dayanand Saraswati Pandit, has let us to affiliate our Society with the Arya Samaj and recogniie and accept its chief as our Supreme Religious Teacher, Guide and Ruler. We no more permit ourselves to be called Joss-worship ing Buddhists than Joss-Worshipping Catho lics ; for in the former we see no less than in the latter idolators who bow down to gross images, and are ignorant of the true Supreme, Eternal, Plucreate, Divine Essence which bounds all, fills all, emanates every thing and in the fullness of cycle reabsorbs everything until the true comes for the next one in the eternal series of rebirths of the visible from the invisible. You see then that we are neither Buddhists in the popular sense nor Brahmanists as commonly under stood, not certainly Christians. Say that we are of the Arya Samaj and that we giTC heart and soul to the advancement of its

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holy and beneficent work, that will include everything.

Respectfully yours HENRY S. OLCOTT,

President of the Theosphical Society.

In fact the two people became so ena moured of the Swami that they started from America and reached Bombay on the 15th February 1879 and wrote directly for an inter view. Swami Dayanand was at present busy with his preaching work at Hardwar Kumbha, and moreover was keeping ill-health. He sent a reply that after sometime he would himself come over to Bombay.

But they were impatiant to see him imme diately, so they reached Saharanpur and from there wrote a letter. Swamiji thought that Hardwar would be an uncomfortable place for them, so Saharanpur was settled for an in terview. On May 1st 1879, Dayanand went to Saharanpur and gave them a warm welcome. He highly appreciated their life and expres sed his greatest pleasure in meeting them. Yoga was their highest hobby. This was the

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main theme of their conversetion. Thus passing two days at Saharanpur, the company started for Meerut. Here Arya Samajists had made excellent arrangements for their comforts. Col. Olcott and Madam never betrayed now, as they did in latter life, that they had no faith in the God or the Vedas and called themselves as Aryas. They even went so far as to criticise the Christian religion. Thus Swamiji was assured of their intentions & was pleased to learn that a certain nucleus for the propagation of the Vedas had been formed in the west. On the 7th May Col. went back to Bombay.

On the 15th December they came back again to see him at Benares. At a speech they eulogized the services of Swami Dayanand and praised his learning. But the public of Benares was not prepared to hear this and there was murmer in the audience.

Now followed the rupture. On their way to Simla they broke their journey at Meerut to interview Swamiji. Swami was uptil now fully assured of their intentions but now in plain words they expressed their inability to have faith in the God, and in the Vedas. But how could Swami give up his God and the

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Vedas. This was his dearest mission. This was the last occasion when he met these people. From now the connection between the Arya Samaj and the Theosophical Society was severed, and the Swami no longer remained its patron.

It is a painful duty of the writer to pass any judgment upon the political intentions of these people. Readers will themselves judge it much better. But it may be said in very plain words that these people acted most incredibly. When criticisms were published in the press these people had no other pretext but saying that they could not under stand the principles of the Arya Samaj regard ing the God and the Vedas. But this is a false representation. They knew it all right and they had got an English version of the Princi ples of the Arya Samaj by Pandit Shyamji Krishna Varma, And here is the circular.

Circular by Colonel Henry S. Olcott, President of the Theosophical Society of the Arya Samaj of Arya* Wart, dated New York, September, 1878.

The attention of fellows is called to the following rules of the Arya Samaj, which, under the directions of the revered chief of the Samaj, Swami Dayanand Saraswati,

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Pandit have been translated from the Sans krit by the learned Fellow and Brother Shyamaji Chrishnavarma, Pandit.

The observance of these rules is obliga tory only upon such fellows as may voluntarily apply for admission to the Arya Samaj ; the rest will continue to be, as heretofore, uncon nected with the special work of the Samaj. Under the recent order of the Council, all initiation fees of new Fellows are forwarded as contributions towards the work in India ; but it is optional whether or not the new Fellow shall unite with the Section of the Arya Samaj or be enrolled in the Section of the Theosophical Society proper. Those who join the Samaj will, of course, be expected to comply as strictly as practicable with its rules, including that of the contribution of the fixed percentage of monthly income.

In furtherance of its design to aid in the establishment of a Brotherhood of Humanity, the Theosophical Society has organized sec tions in which room is provided for persons born in the most varied religious faiths, requiring only that applicants shall sincerely wish to learn the sublime truths first written by the Aryans in the Vedas and in different

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epochs promulgated by sages and seers, and to order their lives accordingly. And also, should they so desire it, labour to acquire that control over certain forces of nature which a knowledge of her mysteries imparts to its possessor. The Society has thus wel comed, and its members dwell in harmony with Buddhists, Lamaists, Brahmanists, Parsis, Confucianists and Jews, equally with nominal Christians, who have outgrown in their creed, and free-thinkers of various shades of opinion.

The agitation of modern thought has already paved the way for a calm and impart ial examination of Oriental religious philoso phy, and the acceptance of its inherent truths. The time appearing auspicious, the Theosophical Society has affiliated with the great and noble brotherhood of the Arya Samaj whose chief may justly be termed the Light of the Nineteenth Century and in whose membership are included the best minds & the profoundest scholars among the Hindus. These are already at work founding schools, delivering lectures, holding public assemblages, translating the Vedas, the Sad- dharshana Chintanika, or six schools of

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Indian philosophy, etc., publishing news papers and otherwise carrying on an active crusade against idolatory and superstition in whatever creed or country they may be found. Admitted to fraternal co-operation in this holy work, the Theosophical Society, on behalf of the Arya Samaj, appeals for the zealous support of its Fellows, the good will of every lover of truth and virtue and enemy of ecclesiastical tyranny.

Fellows will observe that, equally with the Theosophical Society, the Arya Samaj has a separate class of "ascetics/' who aim to acquire spiritual rather than secular wis dom, power and advantage, and to devote themselves in a special manner to the pro motion of the Society's work. It is hoped that before long competent and trusted Brothers will be sent from India and Ceylon to preach the truth of Eastern philosophy to Western people, whose ignorance of the same has caused them under Christian sophistical leadership, to fall into their pre sent deplorable moral condition.

Roles of the Arya Samaj.

Slightly modified for the use of Western Theos- phists.

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Swami Dayanand and Theosphists.

1. Aum. It is necessary that Arya Samajas be established for the benefit of all people.

2. The four texts of the Vedas shall be received and regarded as containing within themselves all that is necessary to constitute them an extraordinary authority in all matters relating to human conduct ; and the Brahmans beginning with the Shatapatha, the six Angas or the limbs of the Vedas, beginning with the Shiksha ; the four Up- vedas, the six Darshanas or the Schools of Philosophy, and the 1.127 Lecture on the Vedas, called Shakhas, or the branches, shall be accepted as exponents of the meaning of the1 Vedas, as well as of the History of the Aryas. So far as these shall concur with the views of the Vedas, they also shall be consi dered as an ordinary authority.

3. In the metropolis of every country a principal Samaj shall be established, and the Samajas of other places shall be branches and sub-branches of the principal, and in all thing subject to its authority ; and the princi pal Samaja itself shall, in every department, be under the control of the present Arya Samaja of Arya-wart.

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4. The management of the branch Samajas shall be in accordance with that of the principal in each country.

5. The principal Arya Samajas shall, subject to the approval of the parent Arya Samajas and direct chiefs, publish various books in and from the Sanskrit and modern languages, as well as issue as its organ a weekly paper under the title of the Arya Prakasha (of the place in which it is publish ed), and in order to disseminate, as widely as possible, a knowledge of the truth, this paper shall be regularly circulated among the mem bers and the different branches.

6. Each Samajas shall have a President and a Secretary and persons of other sex shall be admissible as members.

7. It shall be the duty of the President to generally direct and be responsibe for the proper management of the affairs of the Society, and the Secretary shall conduct the correspondence, and keep a written record of the proceedings of the Samaja.

8. Any person of unblemished character, who shall be nominated by two members of good standing, will be eligible for member ship with the Samaj

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9. After having made proper provision for the daily wants of his family, it shall be the duty of each member to exert himself for the prosperity of the Samaja with even more zeal [than he would devote to his domestic interests ; while the ascetics of the Samaja, or those who aspire to adeptship must necessarily consecrate themselves entirely to its service.

10. Meeting of the Samajas shall, once in each week, be held in some convenient and appropriate place.

11. At the weekly meetings questions and answers shall be peacefully and impartially exchanged among the members, and the lecture shall be delivered with an interpreta tion of Vedic hymns. Before and after the lecture, songs treating of the divine All, true religious philosophy, good morals, and sound precepts shall be sung according to the Samaveda custom and when possible, with musical accompaniments.

12. Every member will be expected of his own free will, to contribute to the Samaja one per cent of his monthly income, and the money thus obtained shall be devoted to the support of the Arya Samaja, and its weekly

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paper as well as a school which it shall establish and conduct under the name of Arya-Vidyalaya (of the place in which it is situated). Contributions shall not, however, be limited to this amount for as in giving, a member shall be working for the good of humanity in general and not for the advance ment of any sect or the propagation of unphilosophical and undemonstrated dogmas of human origin, the greater will be the merit to which he shall attain.

13. In all cases, the Samaja shall acknow ledge and show its appreciation of the efforts of individual members for the promotion of its interests.

14. Adoration, prayer, and devotion shall be offered by the members to one God only, abstracted from all idea of shape and form and without any second, as embodied in the Vedas.

15. The Samaja shall observe, in strict accordance with Vedic forms, all Sanskaras (ceremonies) beginning with the Nishika (pre-natal) and ending with the Antyeshti (funeral).

16. In the schools of the Samajas person of each sex shall be received and instructed

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in the true knowledge contained in the philosophy of the Vedas and the works of the ancient sages.

17. The objects of the Samaja are two fold ; the correction and elevation of the temporal and spiritual condition of its people and the good of humanity in general.

18. As it is the Vedas only which teach doctrines which can bear the test of logical examination and scientific demonstration, and they alone which are propounded by the founders of the Arya Samaja therefore it is required that every member shall follow out, so far, at least as lies in his power, the religious practices contained in these, and these only. No tenets of other so called religions which conflict therewith shall be deemed as of any authority whatever.

19. The Samaj shall embrace every opportunity of sending forth in all directions upon lecturing tours, such of its members as are qualified to instruct in the Vedic philosophy and deserving of confidence.

20. So far the means of the Samajas shall permit, schools shall be established at different places to impart instruction to persons of each sex. In these schools males

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and females shall be separately taught, and all instructors and servants shall be of the same sex as the pupils.

21. The principal Samaja shall have con trol over the work, the school and the management of its organ as well as over the expenditure of all money belonging to the various branches and its disposition shall pay due regard to their several interests.

22. The president and members must invariably treat one another with great love and respect for the good of the Samaj, laying aside all party spirit, malice, anger, and all disorganizing vices.

23. The examination of all worldly affairs shall be conducted with strict impartiality so that from every proposition truth may be extracted and justice may prevail among the members.

24. Any member who shall stricly follow these rules shall be classed in the first sec tion, and be regarded as fitted for the holy life and the reception of the highest truths of the Vedic philosophy. Those who adhere to them partially shall form the second sec tion, while any member who refuses to openly declare his conection with the Samaja, and

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neglects to live according to these rules shall thereby forfeit his membership. This rule must be enforced with strict impartiality and judgment rendered only by members possessing the highest confidence of the Samaja.

25. Every member of a Samaja will be expected (even if necessary at the expense of his fortune and his life) to use his utmost endeavours to defend the rights, elevate the position and extend the influence of the Arya Samaja and everything connected with it.

26. Whenever practicable, members must employ or serve their fellow-members to the exclusion of any one not belonging to the Samaja, and a due regard must, in all such cases, be had to the duties and rights of master and servant.

27. At the celebration of a marriage, at the birth of a child, or the solemnizations of a funeral, as well when a member is in any way highly benefitted, it is expected that a donation of money will be made to the Samaja. The observance of the rule is of the highest importance.

28. No amendment, alteration, or addition can be made to these rules without notice

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Life & Teachings of Swami Dayanand.

given previous to the day upon which the matter shall be brought before the Samaja.

So much is enough to judge the action of the Theosophists. Their Society had given a word that the enrolment fee for the membership of the Society will be utilized in the East for the propagation of the Vedic faith, but these words were not kept and not a single pie was received from them.

However, this is very fortunate that this rupture took place in the life time of Swami Dayanand, otherwise it would have presented complex difficulties. Thus the waters of the two streams instead of becoming one, flowed into different channels.

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CHAPTER IV.

Swami Dayanand and Brahnio Samaj.

WESTERN culture had begun to spread in the 18th Century & youngmen could not restrain themselves from the influence of the west. English education created a conscious ness in the Hindu minds and this was further supplemented by the antipathy created by Christian missionaries amongst Hindus to wards their religion. These missionaries criticised the tenets and the cruel practices prevalent in the Hindu society and when youngmen under their influence approached their preceptors in suspense they found them

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quite incompetent to defend themselves. The best defence that would have satisfied the curiosities of educated youngmen, was to reform themselves. But this was too much for the orthodoxy of the pandits. Thus they created rebels in their own camp. Young- men now fully understood that their religions principles were nothing but hypocracy and many of brilliant talents leaving their ancient traditions, embraced the Christian faith.

But the real problem was, who should raise a voice of reform ? Any proposal of reforming the society would have met the greatest disapproval of their own kinsmen. Besides, this must have in vited the wrath of the Christians who had become the complete masters of the soil. So none dared to raise the bell of alarm, Brah- mans were supreme and caste restrictions were so rigid that none dared to speak a word against the time-honoured practices of these hindus. There were some, who guided by 'the sincere desire of reforming them selves suggested some alterations and them selves acted over them. But what was the result ? They were outcasted. Their own kinsmen refused their enterance in their

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premises and they v/ere not allowed to touch the utensils of the household. These educated persons now lost all hope of reform and they joined the Christian faith although much against their wishes.

RaJa Bam Rohan Roy.

Fortunately, for the Hindu religion a bril liant personality took birth in Bengal. This was of Raja Ram Mohan Roy. He was a man of rare attainments. He had enthusiasm, courage and a real desire of reforming the Hindu society. He was firm like a rock and no difficulties however grave they may be could dishearten him. Here I mean to give an extract from his Auto-biography, so that the reader may be able to form an esti mate of his troubles:—

"When about the age of sixteen, 1 com posed a manuscript calling in question the validity of the idolatrous system of the Hin doos. This, together with my known senti ments on that subject, having produced a coolness between me and my immediate kindred, I proceeded on my travels, and passed through different countries, chiefly within, but some beyond, the bounds of Hin-

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Life & Teachings of Swami Dayanand.

doostan, with a feeling of great aversion to the establishment of the British power in India. When I had reached the age of twenty my father recalled me, and restored me to his favour ; after which I first saw and began to associate with Europeans, and soon after made myself tolerably acquainted with their laws and form of Government. My continued controversies with the Brahmans on the subject of their idolatry and superstition, and my interference with their custom of burning widows, and other pernicious prac tices revived and increased their animosity against me; and through their influence with my family, my father was again obliged to withdraw his countenance openly, though his limited pecuniary support was still continued to me.

"After my father's death I opposed the advocates of idolatry with still greater bold ness. Availing myself of the art of printing, now established in India, I published various works and pamphlets against their errors, in the native and foreign languages. This raised such a feeling against me, that I was at last deserted by every person except two or three Scotch friends, to whom, and the nation to which they belong, I always feel grateful.

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"The ground which I took in all my con troversies was, not that of opposition to Brahminism, but to a perversion of it; and I endeavoured to show that the idolatry of the Brahmins was contrary to the practice of their ancestors, and the principles of the ancient books and authorities which they pro fess to revere and obey. Notwithstanding the violence of the opposition and resistance to my opinions, several highly respectable persons, both among my own relation and others, began to adopt the same sentiments."

RaJa Ram Mohan Roy & Hindu Society.

Raja Ram Mohan Roy was a great lover of Vedic Lore. He had criticised the brahmanic faith, but this was not prompted by any malice, but by a sincere desire to reform the society. He had imbibed the true spirit of research work and his principles were the outcome of his studies of Vedas and Shastras. He had translated several pieces from the Scriptures into English, besides he wrote articles by way of "A defence of Hindu Theism". After some time, he wrote 11 A Second defence of Hindu Theism ".

Here I mean to give a few extracts from his writings which may enable the reader to

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Life 6- Teachings of Swami Dayanand,

form an opinion regarding his views and how they are in accordance with the views of Swami Dayanand.

4 'He who worships any God except the Supreme Being, and thinks that he himself is distinct and inferior to that God, knows nothing, and is considered a domestic beast of these gods."

"Adore God alone, None but the supreme Being is to be worshipped, nothing except ing him should be adored by a wise man."*

"Idolatry, as now practised by our coun trymen, and which the learned Brahmun so zealously supports as conducive to morality is not only rejected by the shastras univer sally, but must also be looked upon with great horror by common sense as leading directly to immorality and destructive of social comforts. For every Hindoo who de votes himself -to this absurd worship, con structs for that purpose a couple of male and female idols sometime indecent in form, as represetnatives of his favourite deities; he is taught and enjoined from his infancy to con-

* Monotheistical System of the Vedas, page 120, Vol I, of the works of Raja Ram Mohun Roy Centenary edition.

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template and repeat the history of these, as well as of their fellow dieties, though the actions described to them be only a continued series of debauchery, sensuality, falsehood, ingratitude, breach of trust, and treachery to friends. "*

Thus he. put forth a stubborn defence of the monotheistical prayer of God. Raja also wanted to purge away the evil practices of the Hindu Society. He was the first man to raise a voice against the cruel practice of Satit i.e. a widow should burn herself alive on the funeral pyre of her husband. He raised an alarm against this practice, laboured long and ultimately was successful in passing a regulation against it.

Ram Mohan Roy and Dayanand.

Ram Mohun Roy and Dayanand were the two biggest personalities of the 19th century. They were not two personalites but one. They were guided by the same impulse, same spirit, and possessed alike courage. For them, the Vedas and Shastras held unimpeachable authority. They had implicit faith in these books and they tried to study the principles of Hindu religion not by the practices preva-

* Ibid p. 123.

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lent in the society, but through these scrip tures. They knew, which was the mighty store of knowledge and they searched through its pages and never allowed themselves to to wander in the dark and dreary rituals and wild literature. They were not influenced by the west. They wanted reform in the society and not outside its precincts. To them idol- worship was against common sense and also against the holy scriptures. Both of them wanted to curb the evil practices that were prevalent in the society. Swami Dayanand took birth in the year 1824, while Raja Ram Mohun Roy died in the year 1833, Thus they were not destined to play the part side by side. Had they been contemporaries, thes must have united in combating the evils.

Keshub Chuntier Sen.

After Raja Ram Mohan Roy, Devendranath became the head of the Brahmo faith. He followed the footsteps of the Raja, but after some time one important personality sprung up in the Brahmo Samaj. This was of Keshub. Keshub was a man of rare attainments. He had a nice personality around him, besides he was an excellent orator. Soon he grew very

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strong, as he had a following of enthusiastic youngman, and in his enthusiasm Keshub crossed the territoris formed uptil now by his illustrious predecessors. He had no attainments in Sanskrit, thus he could not dive deep in the religious scriptures of the Hindus. He read a good deal of the west, so he was perfectly influenced by the Westeren civilization and in the learned discourses on Christ, he went so far, that people began to suspect that very soon Keshub would embrace Christian faith. Although, he retraced him self back still he could not give up his own prejudices against the Hindu Religion. He had no faith in the Vedas, as the talented Raja possessed, and he was not prepared to give them greater importance than ordinary good books. He himself compiled a prayer book for the Brahmos. But very soon there was a schism in the Church. Keshub left the Adi Brahmo Samaj and established Brahmo Samaj of India. He had an aversion to be called a Hindu. "For him the term 'Hindu* does not include the Brahmos, who deny the authority of the Vedas, are opposed to every form of Brahminical religion, and being eclec tics admit proselytes from Hindus, Mahome- dans, Christians, and other religious sects."

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Keshub established the Church of New Dis pensation and at the Annual Flag Ceremony in 1881 he spoke :—

"And at the foot of the holy standard are the scriptures of the Hindus, Christians, Mahomedans, and Budhists, the sacred reposi tories of the wisdom of ages, and the inspira tion of saints, our light and our guide

With him the harmony of religions meant the harmony of doctrines, of scriptures, of pro phets, and of cultures. It meant a common faith for all mankind",

Dayanand intepYiews Keshab,

In the month of December 1872, Swami Dayanand went to Calcutta and delivered his lectures. Here he had the good fortune of seeing Keshub Chunder Sen. It is related that Keshub had never seen Dayanand be fore, nor the Swami had any opportunity be fore of any introduction with Keshub. Keshub went to the Swami unawares and be gan to talk, as if some person other than Keshub was talking to him. Swami atonce recognised the personality by his keen insight. Here Keshub made some sugges tions to Dayanand, which the learned Swami- acquiesced without any hitch and the most

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important suggestion was that the Swami should adopt the Hindi Vernacular as his medium of preaching. Swamiji at once ack nowledged its importance and from now he began to pick up Hindi Vernacular. Later, he used the same medium for writing his books.

Swami Dayanand was anxious that all the reformers should unite together and work actively. He in fact wanted the assistence of Keshub Babu in this work. But on one point there was difference of opinion between Swami Dayanand and Keshub Babu. Keshub had no faith in the infallibility of the Vedas while Swami treated these books as the god's revelation. This was the real differ ence in the basic principle of religion. And when Swami Dayanand could not induce him to adopt his views regarding the God and the Vedas, there was no option before the Swami but to organise another society for the uplift of the country and for uprooting the evils that had crept in the society. It is really very unfortunate that Swami Dayanand was not a contemporary with Raja Ram Mohun Roy, otherwise the Raja would have actively supported the cause of the Reform and there

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would have not been any necessity of organis ing any new society in the country,

An Experiment at Rajkot,

Swami Dayanand arrived at Rajkot in the year 1875. There was a society here named as Prarthana Samaj, This society was the branch of the Brahmo Samaj. The members of the society, in order to reform their religion had congregated together. Swami made a sug gestion that the name of the Society be chan- ed into that of Arya Samaj and the members should along with their work of social Reform accept the principles of Swami Dayanand about the infallibility of the Vedas. The members raised no objection and at once accepted the proposal of Swami Dayanand. But this experiment was not a success owing to the internal political factions of the state.

An effort to convert the Swami.

The Brahmo members of the Lahore branch made an effort to enlist the support of the Swami. They wanted to make him the member of the Brahmo Samaj. For this purpose they invited the Swami to Lahore and Swami reached that place on 19th April 1875. He was accorded a warm welcome at

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Lahore, which was partly arranged by his followers and partly by the members of the Brahmo Samaj. They made an arrangement for his lodging at a decent garden and also arranged for all sorts of his comforts. But they could not induce Swami Dayanand to become the member of the Brahmo Samaj as there was difference in the basic principles of religion. When these people learnt that they could never be successful in their attempt they become very rude. They asked the Swami to leave the garden and also asked him to pay Rs. twenty five, which was spent upon his comforts. Jn this way they insulted the Swami, but swami was above all these. However, we cannot refrain ourselves from condemning these Brahmos, who did not even observe the common decency expected of gentlemen and this act becomes all the more sinful when we consider the greatness of Swami Dayanand.

Thus I have traced the connection between the Brahmo Samaj and the Arya Samaj, It is really very unfortunate that these two societies could not work together for the re generation of India.

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CHAPTER XII.

Swami Dayanand the— founder of the Arya Samaj.

Origin of the Arya SamaJ.

In the year 1867, Swami began his preach ing career from the Hardwar Kumbha. He had won laurels at every place. The strong fort of the brahmans was bombarded and they were cowed down. From 1867 to 1875, Hwami passed his days in very hard struggle, these years were of voilant storm. Swami met with opposition from every quarter but he was successful in formulating the public opinion in his favour. Now Dayanand'was anxious to form a society so that his work be consolidated and it be carried on even after his death.

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At present there was one more society carrying: on reform work in the country. This was of Brahmo Samaj which had gained some footing on account of the personalities of Raja Ram Mohan Roy and B. Keshav Chandra Sen. It had various branches at different localities. In the south tbis was known as Prarthana Samaj. Swami wanted to unite with it. He suggested the mem bers of the Prathana Samaj at Rajkot to change its name as Arya Samaj. The mem bers agreed to this proposal and raised no objections as regards the authority of the Vedas. The Samaj was established, but on account of some political interference, it invited the wrath of the Political Agent, and its existence was completly wiped out in no time. There was also an unsuccessful attempt at Ahmedabad.

Arya SamaJ Founded at Bombay.

On the 10th April 1875, the Samaj was established at Bombay and the following rules were formulated : —

1. Aum. It is necessary that Arya Samajas be established for the benefit . of all people.

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2. The four texts of the Vedas shall be received and regarded as containing within themselves all that is necessary to consititute them an extraordinary authority in all matters relating to human conduct; and the Brahmanas beginning with the Shatapatha, the six Angas or the limbs of the Vedas, beginning with the Shiksha; the four Upvedas, the six Dar- shanas or the Schools of Philosophy, and the 1,127 Lectures on the Vedas, called Shakhas, or the branches shall be accepted as ex ponents of the meaning of the Vedas, as well as of the history of the Aryas. So far as these shall concur with the views of the Vedas they also shall be considered as an ordinary authority.

3. In the metropolis of every country a principal Samaja shall be established and the Samajas of other places shall be branches and sub-branches of the principal.

4. The management of the branch Samaj as shall be in accordance with that of the principal in each country.

5. The principal Arya Samajas shall sub ject to the approval of the parent Arya Samajas and direct chiefs, publish various books in and from the Sanskrit and the

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modern languages, as well as issue as its organ a weekly paper under the title of the Arya Prakasha (of the place in which it is published) ; and in order to disseminate, as widely as possible a knowledge of the truth, this paper shall be regularly circulated among the members and the different branches.

6. Each Samaj shall have a President and a Secretary and persons of either sex shall be admissible as members.

7. It shall be the duty of the President to generally direct and be responsible for the proper management of the affairs of the Society and the Secretary shall conduct the correspondence and keep a written record of the proceedings of the Samaj.

8. Any person of unblemished character will be eligible for membership of the Samaja.

9. After having made proper provision for the daily want of his family it shall be the duty of each member to exert himself for the prosperity of the Samaja with even more zeal than he would devote to his domes tic interests while the ascetics of the Samaja or those who aspire to adeptship must

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necessarily consecrate themselves entirely to its service.

10. Secretary and the members aught to be present in the weekly meetings and consider it their most pious duty.

11. At the weekly meetings questions and answers shall be peacefully and impart ially exchanged among the members and a lecture shall be delivered with an interpreta tion of Vedic hymns. Before and after the lecture, songs treating of the divine All, true religious philosophy, good morals and sound precepts shall be sung according to Samaveda custom and when possible, with musical accompaniments.

12. Every member will be expected of his own free will to contribute to the Samaj one per cent of his monthly income, and the money thus obtained shall be devoted to the support of the Arya Samaja and its weekly paper as well as a school which it shall establish and conduct under the name of Arya-vidyalaya (of the place in which it is situate). Contribution shall not however be limited to this amount, the more he shall willingly bestow the greater will be the merit to which he shall attain.

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13. In all cases, the Samaj shall acknow ledge and show its appreciation of the efforts of individual members for the promotion of its interests.

14. Adoration, prayer and devotion shall be offered by the members to one God who is formless, all-powerful, just, unborn, infinite, immutable, beginningless, without a parrallel, Kind, father-mother aud support of the universe, lord of all, all pervading, all imm- nent, immune from old age and death, fear less, eternal, pure, by nature indenendent, and giver of Dhartna, Artha, Kama, Moksha He alone is to be glorified and worshipped ; he is to be approached for assistance and the soul ought to forget itself in its meditation. He alone who is formless ought to be worshipped.

15. The Samaja shall observe in strict accordance with Vedic forms all Sanskaras (ceremonies) beginning with the Nashika (pre-natal) and ending -with the Antyeshti (funeral).

16. In the schools of the Samajas persons of each sex shall be received and instructed in the true knowledge contained in the philosophy of the Vedas and the works of the ancient sages— Arsha-grantha.

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17. The objects of the Samajas are two fold the correction and elevation of the tem poral and spiritual condition of its people and the good of humanity in general.

18. As it is the Vedas only which teach doctrines which can bear the test of logical examination and scientific demonstration and they alone which are propounded by the founders of the Arya Samaj therefore it is required that every member shall follow out so far at least as lies in his power the religious practices contained in these and these only. No tenets of other so called religions which conflict therewith shall be deemed as of any authority whatever.

19. The Samaja shall embrace every opportunity of sending forth in all directions upon lecturing tours such of its members as are qualified to instruct in the Vedic philoso phy and deserving of confidence.

20. So far as the means of the Samaj shall permit, schools shall be established at different places to impart instruction to persons of each sex. In these schools males and females shall be separately taught and all instructors and servants shall be of the same sex as the pupils.

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21. The principal Samaja shall have control over the work, the school and the management of its organ as well as over the expenditure of all money belonging to the various branches and in its disposition shall pay due regard to their several interests.

22. The president and members must invariably treat one another with great love and respect for the good of the Samaj laying aside all party spirit, malice, anger, and all disorganizing vices.

23. The examination of all worldly affairs shall be conducted with strict impartiality so that from every proposition truth may be extracted and justice may prevail among the members.

24. Any member who shall strictly follow these rules shall be classed in the first sec tion and be regarded as fitted for the holy life and the reception of the highest truths of the Vedic philosophy. Those who adhere to them partially shall form the second sec tion, while any member who refused to openly declare his connection with the Samaj and neglects to live according to these rules shall thereby forfeit his membership. This rule must be enforced with strict impartial-

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ity and judgement rendered only by members possessing the highest confidence of the Samaj.

25. Every member of the Samaj will be expected (even if necessary at the expense of his fortune and his life) to use his utmost endeavours to defend the rights, elevate the position and extend the influence of the Arya Samaj and everything connected with it.

26. Whenever practicable members must employ or serve their fellow members to the exclusion of any one not belonging to the Samaj and a due regard must in all such cases be had to the duties and rights of master and servant.

27. At the celebration of a marriage, at the birth of a child or the solemnization of a funeral as well as when a member is in any way highly benefitted it is expected that a donation of money will be made to the Samaj. The observance of this rule is of the highest importance.

28. No amendment, alteration or addition can be made to these rules without notice given previous to the day upon which the matter shall be brought before the Samaj.

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Arya SamaJ at Lahore.

Swami passed two months at Lahore and when people of that place were attracted towards him, Swamiji founded the Arya Samaj at Lahore on the 24th of June i877» This event is very important in the history of the Samaj. The principles that were for mulated at the foundation of the Bombay Arya Samaj were very lengthy, they were to speak in true sense the rules of the Arya Samaj and not the principles.

It is just possible that these rules might have been framed in haste and Swamiji must have pondered over them again and again and in this period of two years he must have totally revised them. When Lahore Arya Samaj was founded, Swamiji instead of putting forth the lengthy list of rules, placed only Ten principles. These principles were not altered even in the life time of Swamiji and they exist to this day. The following is an English version : —

1. All true knowledge and all objects that become known through science — of all these the first cause is God.

2. God is the embodiment of existence, cognition and bliss, formless, all-powerful,

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just, merciful, unborn, infinite, immutable, beginningless, without a parallel, support of all, all-pervading, all-immament, immune from old age, immune from death, fearless, eternal, pure and the creator of the universe. Only he is worthy of worship.

3. The Vedas is a book of true sciences. It is the highest duty of all Aryas, to learn it, to hear it and to make others hear it.

4. We should be ever ready to accept the truth and to reject the untruth.

5. All actions should be done religiously, that is, after considering the truth and the untruth.

6. The main object of this Samaj is to do good to the world i.e. to prove it physically, spiritually and socially.

7. All should be treated lovingly, reli giously and according to theirmerits.

8. Dispelling of ignorance, and dissemin ation of knowledge should be affected.

9. No body should be satisfied with his own progress but every body should count the progress of all as his own progress,

10. All men should submit in observing the social laws that are conducive to the

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.well being of all. And every body is inde pendent in those laws which belong to this individual good.

A thorough discussion of these principles will require a big space* However it may be pointed out that the real controversy centred round the third principle. Accord ing to this the Vedas are the books of divine revelation and every Arya is enjoined to recite them. Rai Mulraj suggested that this rule be modified so that the people of all shades of opinion may become the members. But how could Swami Dayanand give up this important principle of faith.

What was Dayanand.

Dayanand was the founder of the Arya Samaj. It was he who originated the idea of establishing this Society and he was the person who formulated its princi ples. But Swami was the biggest selfless personality. He had no aspirations. Members of the Bombay Arya Samaj suggest ed to him to become the Patron of the Arya Samaj. The same proposal was repeated at the

* The reader is advised to read " Ten Command ments of Rishi Dayanand " by Pt. Chamupati, M.A., for the discussion of these principles.

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Lahore Samaj, but he was never prepared to become their patron or even their chief preceptor. He was a firm believer in Demo cracy and he wanted that his Society be based on the principles of democracy only, with no difference of caste, position, learning and riches. In the eyes of the Society every one was equally entitled. Thus he accepted an ordinary membership of the Society.

He was noble and never wanted his su periority. He told the members of the Bombay Arya Samaj that his photo be not hung up in the Hall, and to this day in order to respect the words of the Sanyasi no photo of Dayanand is hung at the Arya Samaj Hall Bombay. He had a high respect for his prin ciples. Once the members of the Samaj were offering prayers and Swamiji happened to arrive. Some of the members stood up to receive him. Swami said nothing. But when he addressed the audience, he said, "You were offering prayers to God, who is al mighty. Just forget yourself in his deep meditation. Some of you stood up to receive me when I came, thus you gave me pre ference to the God. This is unjust."

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Once Swami Dayanand was staying in the Arya Samaj Temple at Lahore. The executive committee was considering certain affairs and the members asked his advice. Swamiji told them that he was not the member of the executive committee and as such he had no right to express his opinion. All these events of the life of Swami show that he was a man of principles.

Arya Samaj a Living Force.

Swami is dead, but Arya samaj is still a living force in the country. Those who had despised the Sanyasi, those who arranged the showers of brick-bats over him, those who administered poison are being attracted towards him. Arya Samaj is the biggest legacy of Dayanand, and let it bear the torch of the Vedic learning.

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CHAPTER XIII.

Swami Dayanand — a great preacher.

Kumbha Fair.

SWAMI Dayanand's career as a preacher began from the year 1867. After removing his doubts from his worthy preceptor, Swami Dayanand came to Hardwar Kumbha and their fixed his flag which bore the title of "Pakahand Khandani Pataka " or an emblem denoting a blow to the superstitons. This is for the first time, that people in Hardwar Kumbh saw the Rishi criticising the Puranic School of Bran- mans. They had never heard any arguements against idol-worship before and had complete faith in the efficacy of the Ganges water & this

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wag the reason why people from distant corners of the country had flocked to the Kumbha. Persons were taking holy dips in the hope of absolving: themselves from sins and attaining salvation.

There was a grand mass of Sadhus in the fair. Family men gave them alms and sat in their company. But in that mass there was none like Swami Dayanand. He was never curious for alms, while he was giving a new information to the public. He was very reasonable, his arguments were convinc ing, his body was attractive, his face bore divine lusture and what more any audience expects. There was a deep sensation in the multitude. Some at once became his discip les, some lost their faith, some wavered in minds, but there was also a class of people who became his biggest enemies. Thus when the Kumbha fair was over, people went back to their own homes. When a man goes on a pilgrimage his relations and village people expect him to bring something. And what these people brought this time. Some of them brought a new message that idol-wor ship is not in accordance with the Vedas, Ganges water has no efficacy of absolving a

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person from sin. This was a new message. Others simply brought a memory of one Sadhu, who was criticising idol-worship. Thus when Swami began his preaching tour, his mission had already reached the entire hindu world.

Swami Ji.— A Christian Missionary

Whenever any one used to criticise Puranic religion and spoke ill of idol-worship, he was at once called a Yavana or a Mleksha. These were the famous maxims, that were always at the lips of the Brahmans. Uptil now idol- worship was condemned either by mohomed- ens or Christians, so pandits called Dayanand a christan missionery. They were extremely suspicious and at various occassions they tried to test him. Whan Swami ji went to Cawnpore one Swami Brahmanand asked the people "Dayanand is a Nastik* and a Christian. He and several other of his colleagues have been deputed by the English for coverting people to Christian faith. If you all agree he may be removed from the holy precincts of Bhairo Ghat "

Pandit Visheshwer Dayal who was impressed by some people that Swami ji was a Christian

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went to him and enquired, "Do you believe in the sonship of Jesus Christ ?" Swami ji criticised it severaly. The pandit was now assured that Dayanand was not a paid Chris tian missionery.

There is one funny incident more. When Swami ji was at Gurdaspur Mr. Foreman the Christian Missionery paid a visit to Swami. In the meanwhile. Syt. Pandit Kanhya Lai Vakil came and offered Rs. 20-)/-. He then left the place. These promissory notes were placed before the Swami and Mr. Foreman was sitting in the front. So there was a natural presump tion that these notes were presented by the Christian missionery. One man of the trading class happened to present himself before the Swami and his eyes fell upon those notes. He made the same presumption and circulated news in the whole city that Swami had received money from the Christian missionery.

Wild Tactics Against The Swami.

Swami was not only called a Christian but

wild tactics were played against him. At

Cawnpore, persons paid visit to him and when

these went to their pandits, they were asked

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to observe Prayaschita or purification for seeing the face of a Nastik. Pandits proclaimed at various places, that any one who would see the face of the Swami would be compelled to perform a prayaschita and so naturally those who were afraid of their religion did not dare to see him,

Sometimes they exhorted the hindus not to give him a shelter in their dwellings. And if he had received it they tried their best that the Swami might vacate the house 'imme diately. They often succeeded in this, but swami ji did not mind it the least. At Brinda- ban, these brhamans played wild tactics. They arranged two persons who went to Swami jfs lecture and in the presence of the audience demanded the account of wine and the flesh purchased by him. Swami was neither a flesh-eater not a drunkard, but they wanted to impress upon the public, so that the audience may lose all faith in him. Swami ji told these pople "Your accounts will be settled when I have finished my lecture." When he had finished his lecture he caught their heads by hands and said, "What is your account". He resolved to dash one head with the other. The two persons were terrified now and they apologised for their conduct.

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There was one more wild tactic. These persons caught hold of certain persons and brought them before the audience. Now they made a confession of their sins in this way.— "Gentlemen ! we express our great regret at our own sins. We were deceived by Daya nand and unfortunately we accepted his faith. Now we feel that we were in the wrong. Dayanand's teachings are false and one who embraces his faith would be a great sinner. Let the world may proft by our experience." After this, these persons offered the prayas* chit before the audience.

Chaste Language.

Swami Dayanand had all the qualites of a preacher. He spoke a very fluent Sanskrit, This was so easy that persons of low intellect could understand them ; besides the pandits could not detect any mistake of Grammar. When he went to Calcutta, a local paper wrote "When we heard the fluent speech of Swami Dayanand we came to know that Sanskrit language can be so simple and sweet, Swami spoke such a simple language that even the most ignorant could under stand it. One thing more, we have never before heard such liberal views from the

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lips of any one who is not English educated." Prom Calcutta we find a change in the language. Sanskrit was not the language of the masses and Swami had no knowledge of vernacular. B. Keshav Chandra Sen suggested that as Sanskrit was his medium of expression his ideas could not penetrate the masses. If he wanted to appeal them, it can only be done in vernacular. This was a very nice suggestion. Swami at once began to pick up Hindi language and after some days he ac quired efficiency in this.

Swami as an orator.

Swami was a born orator. We have no materials to calculate how many hours of his life were utilised in speaking. But we know that every day he devoted several hours to his preaching work. He made no preparations for his lecture. All the learning was at his command. It slipped from his Jips with no efforts. There is an account how he spoke for four hours continuously. At Chapra, he was challenged by one Pt. Jaganath who pressed to speak behind the curtain and when he could not stand Swami's criticism, Swami began his lecture. This continued for four

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hours. It is simply marvellous that his lungs were not affected by constant preaching for a period of sixteen years. He took no rest not of a single day.

Sawmi Ji's Humour.

Often Swami was very humourous. Seve ral anecdotes of this are found. Once an old lady who cleaned his untensils, addressed Lira as baba. Baba is a term which is generally used for Sadhus and she had innocently used it. But Swamiji objected to it and said, "Mother do not address me as baba, for in Sanskrit Baba connotes a horse or a donkey."

Swami was getting himself shaved, when another sanyasi happened to approach him. The later said, "Shastras enjoin that a San yasi should not use iron". Swami Dayanand at once remarked "Please let me know, with what you have shaved yourself, with cloth, leather or what." The man was silent.

Once a man was very fond of taking Tulsi leaves. Swami told him, "You have not given up your goat-habit".

One pandit came to have a religious dis cussion with Swami. In his haughtiness, he sat on a raised platform, while Swamiji was

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conversing with some men below. People asked him to come down, but the pandit still persisted. Swami spoke. "Let him remain there. A man does not become great by a raised seat. Just have alookonthe crow that is sitting on the branch of the tree, who is more learned than our pandit.

When the temples sounded the Sankh, Swamiji used to say, "That is a call-bell for women".

Good Morals.

Swami was a reformer and he wanted to reform the character of the people. When ever he found any evil in any one he was ever ready to point out his defects and some times he took the courage of criticising them in the public, Status of any man could not spare him from his criticism. Even Nawabs and big Rajas found him a very severe critic and they tried to hide their own evils, but his insight was very keen to detect it, He wanted men to be firm in their character.

Value of Time,

Swami's every second was very precious and he was never found wasting it. Indians as a race have no value of time. They have

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enough time & do not know how to pass this. Swami exhorted them to leave this habit. He was always very punctual. Once some people asked him to start for the place where the lecture was arranged. Swami saw the watch and said, "It is an hour earlier. We can comfortably reach that place in fifteen minutes then what is the hurry". In his lectures or sermons he was never found dilatory. He began it at the appointed hour, even if there be no large audience. Swami did all this so that people may imitate him and may understand the value of time.

Celibacy.

Swami himself passed a celibate life and he was the greatest believer in its efficacy. He knew that the nation had degenerated in strength on account of foregetting this gold en rule, so he preached its importance to the public. He could never expect that all the people in the world should lead an unmarried life as he did. What he wanted was that they must control their passions. At Kaim- ganj he told people, "Those who busy them selves too much in incest, become very weak while those who do not, remain strong. This is why people should approach their women

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periodically". The son of a big rais fell into the company of unreputed women and the father requested the Swami to instruct him. The boy was brought in the presence of Swami. After'laying a great stress on cele- bacy Swami raised certain querries, "Suppos ing a daughter is born to a lewd, whose daughter will it be ?"

Boy— "Of the man who did the incest." "Swami— What will she do ?"

Boy— "She will take up the profession of her mother."

Swami — "My boy, then tell me, who would like his daughter to become a lewd ?"

The boy was ashamed of his conduct and gave words not to practice it again.

In the year 1874, Swami went to Ludhiana. Here he met Sardar Vikram Singh who passed his time in the company of women. Swami criticised him in the open public. Sardar spoke, "I have heard that by remaining celi bate a man becomes very strong."

Swami— -"This is true and Shashtras also enjoin it."

Sardar— "You are a brahamchari but you do not possess any exceptional strength."

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Swami remained silent, but he wanted to give a demonstration of his strength. Next morning the Sardar Saheb appeared on his carriage drawn by two well-built horses. Swami went silently and by holdling a wheei gave a strong break. The carriage was at standstill and horses could not move forward. The driver thought that horses mean mischief so he gave several whips. At this the horses stood up and applied all their strength. Now Sardar Saheb looked behind and saw Swamiji holding the wheel of the carriage. Swamiji smiled and said, "I have exhibited the strength of a brahmachari."

At Jodhpur, he spoke to the Raja in the hearing of his concubine, "Kshattriyas are lions and they cannot enjoy the company of bitches.71

Intoxicants,

Wine and women go together, they are step sisters. Swamiji knew that these in toxicants have ruined the valour of the Indian race. Rajputs who once invited the eyes of the world became a feeble race. Swami had toured all over Rajputana and he saw all over this territory people from the ruler down to the poor addicted to opium.

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wine, women. Swami Dayanand began his temperance work which has been taken up by the Arya Samaj.

Removing Superstitions.

Hindus had become very superstitious people. These superstitions were looked upon as the tenets of religion. Some of them are given below.

1. About food — Hindus are very particular as regards taking their food. Food must be cooked either by the members of the same class or by brahamans. This must not be touched by any one, rior should any one cross the boundaries of the kitchen. If any one steps within, the whole food is pollutted and worth not taking. Besides this these is a regular code of etiquette how a man should enter the kitchen. Amongst high class people the rules are all the more rigid. A man can not take the food prepared by the person of his own caste and when he is away from his home, he himself has to cook it.

Kitchen is either a permanent one such as in the homes or if it is not a permanent one, a line demarkating it from the rest of the earth is being made. An orthodox man is enjoined to take his food within the boundar-

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ies of this kitchen. But food ia of two kinds (1) kucha and the other (2) pucca. The latter is one which has been cooked in butter. A Hindu must take kucha food in his kitchen while pucca may be carried on to any other place. Thus Hindus are the losers for if they have to take food with them, they have to spend more. If any one acted against it he was out-casted. This was a very great hard ship which Swami wanted to do away with. He asked people that these useless criterians of food must vanish. They should take those objects as their diet, which build the body and give up flesh, wine or other intoxicants which are harmful. He preached that place should not be the consideration. Flesh if it is cooked in the kitchen is not worth taking and nice preparations if made outside does not vitiate it.

2. Horoscope— This is a great evil as it makes a man less industrious. A man depends upon his nice stars and expects that a parti cular thing will be done without any efforts, while the nice opportunity passes away. Swami wanted people to be more industrious and self-willed and when these qualifications a man begets he will be successful in the world. Swami told people that stars are all material

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objects and they can not shed any influence upon the life of the people.

3. Visit to other lands. — In ancient day a people of India visited distant countries of the world, infact they were the parts of the Indian territory. But now the conditions had altered and if any one left the boundaries of India he was out-casted. This was the great est hardship, for unless people came into the contact of the world they could make no pro gress. This was the reason why the progress of the country was retarted for several cen turies. Swami gave sanction to going abroad and told people that a man becomes unholy by his'impious actions e. g. taking flesh, wine or debauchery etc. The place makes no differ ence. If incest be committed in India it will not become a sacred act, nor a sacred act committed outside will not become a sin. This dogma has now been scattered to winds and persons in thousands have visited the west without a single threat of being out- casted.

4. Auspicious time.— -There was a general feeling among Hindus of doing a particular act at an auspicious hour, as if time is ever in auspicious. This auspicious hour was reckoned

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by the pandits who wanted to give themselves great importance. When disciples- came to ask it, they had a chance of squeezing money. Swami told people that there is nothing like auspicious or in auspicious hour. God has made every time auspicious and we must avail ourselves of every opportunity that is offered to us.

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CHAPTER XIV.

Swami Dayanand — a great writer.

SWAMI Dayanand's great intellect found its expression in two ways. He was not only a preacher but a great writer as well. He has left behind him a great mass of his writ ings and one is simply surprised to note how he got time to write them when he had other multifurious engagements. His mother ton gue was Gujrati, while his attainments were in Sanskrit language, but he wanted to pro vide one language to the country which might become the lingua Franca of India. His mother tongue Gujrati was a provincial dia lect and was spoken of by a limited number

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of people, so it was totally unfit to serve his purpose. While Sanskrit language was not the language of the masses and Swami knew full well that this would create the same trouble which it did in the past. So his choice fell upon Hindi Vernacular, as it was more akin to Sanskrit language, besides it commanded a very large area off the country.

Hindi language, when Swami Dayanand was writing books, was in its infancy. There were a few poets hither and thither, but there were no books, in prose on religion, philosophy, history etc. In fact the style of the Hindi prose was in the making. So Daya nand was the maker of prose style and he represents the school which advocates a chaste prose garbed with Sanskrit words. The reader is advised to consult the History of the Hindi Literature which has been pub lished by the Calcutta University. This

will give us same idea of SwamijFs services for Hindi language.

But what was his first book ? Swamiji com piled a book by way of criticising Vaishnavas as early as 1865 and he had also shown this book let to his preceptor Swami Virjanand. Afer- wards a book on Sandhya or daily prayer was

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published but he was never seriously inclined to write books.

In 1873 Swami went to Aligarh and here passed some days in the company of Raja Jaikishen Dass C. 8. I., the deputy collector. Raja became enamoured of his teachings and he suggested him to compile them in a book. Swami Dayanand had never given considera tion to it before. Now he took the suggestion from the Raja and began his famous book SATYARTH PRAKASH or * 'Light of the truth." Raja gladly bore the cost of the publication and appointed one Pt. Chandra Shekhar to help the Swami. Swami dictated the book to him and the first edition was published in 1875. The book was printed at the Light Press of Benares.

There is one episode of the first edition. Swamiji had not seen the book in the press and pandits guided by their own selfish motives made alterations in the manuscript and enjoined the Shradha Ceremony and flesh eating.

Swamiji had no knowledge of this fact. Later, when this discrepancy was brought to his notice, he at once got the printed copies destroyed. But some copies were disposed

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of. The pandits of the oppsite camp got one edition published of this Satyarth Prakash and they still place it before the Arya Sama- jists.

Swami got the first edition revised and in his very life time second edition was printed. Since then the same text is maintained. Sanskar Vidhi.

This is a book on ceremonies. According: to Smritis a man is enjoined to observe six teen sanskars or ceremonies. Uptill now the book prevalent in the country was on old lines and there was a great difficulty for Aryans. At the suggestion of the people, Swamiji compiled this book. It contains a description of all the sixteen sanskars, with the methods and Sanskrit mantras. This book has become very popular in the country and is observed by even those who are not mem bers of the Arya Samaj.

Commentaries on Vedas

Now there was a demand from all sides for the commentaries of the Vedas. Vedas are volumous books, so the whole commentary could not be published at a time, moreover the financial difficulties were by no means small. Swamiji decided to publish it in parts. The publication of the first part was due in

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the February of 1877. When Swami went to Delhi in order to avail the opportunity of Delhi Durbar, he asked the press to send the first part of the veda commentary and 1000 notices. The Veda commentary however did not reach in time.

Swamiji ^was feeling the necessity of a press as other presses could not publish his books in time. This idea was soon ma tured and on 12th February 1880, Vedic Yan- tralaya or Vedic Press was established. Swamiji was very busy in his preaching: work but from now he had to manage the press and prepare manuscripts.

Swami was a volumous writer and if we con sider his many sided activities this becomes very creditable. In 1924 on the occassion of his first birth certenary, his works, with the exception of his commentaries of the Vedas and some other books, were published in two volumes. First volume is of 901 pages and the second of 952 pages in Royal Octavo size. This comes to 1853 pages. His Commentary on Yajurveda contains 4229 pages. His com mentary on Rig Veda contains 8155 pages. Unfortunately Swami could not finish

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the commentary of Rig Ved. Thus he wrote 14237 pages, in which his Vedang Prakash and several of his lectures are not included.

If we study the daily routine of Swami Dayanand, we will find, that most of his time was taken up by his preaching work. Further his writing career began from the year 1873 and he died in 1883, so he could hardly get nine years for his writings. The subject matter of the books was philosophy and not fiction. It required thorough under standing of facts and the commentary of the vedas presented more complexities, still we find Sawmiji achieved so much and the whole credit goes to his genius and wide learning. Here I give a complete list of his writings : — 1 . Commentary on Rigveda. —

Vedic Text, prose order, commentaries in Sanskrit and Hindi have been given, Swami could finish Books — 7 para 61, mantra 2.

2. Commentary on Yajurveda, — Swamiji had completed this.

3. An introduction to the commentary of the

This is a highly original research work of Swami Dayanand. It gives us in detail the procedure of his commentaries on the Vedas.

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4. Satyartha Prakash or the Light of Truth. — This has been divided into fourteen chap ters. The first ten chapters deal with the principles of the vedic faith, and in the last four chapters Swamiji has criticised the principles of different religions including Christanity and Mohamdanisrn. This is the most favourite book of the Aryans.

5. Sanskar Vidhi or book of ceremonies. —

It deals with the sixteen ceremonies of a man's life from the time he comes in the womb of his or her mother to his or her death.

6. Arya Vibhinaya. —

This is a compilation of selected hymns from the Vedas with Sanskrit and hindi com mentary. It affords a nice prayer book for Aryans.

7. Panch Maha Yajna Vidhi. —

Five fold duties of an Aryan are narrated.

8. Sanskrit Vakya Prabodh.—

A book for Sanskrit beginners.

9. Vyavhar Bhanu. —

A book giving instructions as regards behaviour to young people,

10. Kashi Shastrarth. —

A narration of the famous religious discus sion at Benares.

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Life & Teachings of Swami Dayanand.

11. Veda Virudhmat khandan. —

A criticism of Ballabha and other sects.

12. Shiksha Patri Dhwant Nivaranam. — A criticism of different faiths.

13. Bhramochedan . —

A book written to wipe out the suspicions of Raja Shiva Prasad regarding the questions of Swami Vishudhanand.

74. Bhrdnti Nivaran. — ,

A defence of Vedic commentaries in reply to the criticism of Pt. Mahesh Chandra Nyaya ratna.

15. Vedanta Dhwanta Niwaran. — About the principles of Navin vedant.

16. Satya Dharam Vichar. —

The details of the Mela Chandpur.

17. Arya Udaishya Ratna Mala. —

A explanation of 100 technical words.

18. Gokarunanidhi.—

For the ameliorations of cows and a strong criticism of cow-sacrifice.

19. Vedanga Prakash. —

Sanskrit grammar of Panini made easy.

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CHAPTER XV.

Physical and Spirital Lustre of Swami Dayanand.

-QWAMI 'S lofty figure, sound physique, "«3 brilliant face is still before our eyes. People still remember the divine lustre which he shed all around him. Since he had left his home, his life passed in constant struggle with nature. He was moving in the forests, climbing the mountains. Summers and winters were no considerations to him. He bore the icy cold winters of hills with no woolen shawls but with ordinary clothings, while on the other hand he was accustomed to the typical summer of the tropics.

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Life & Teachings of Swami Dayanand.

His body had become very stout, but the greatest attribute in him was that he had conquered nature and this is not possible unless a man be complete dispassionate. The Swami had an aversion to luxuries, that is why in young age when persons take de light at the idea of marriage, he was against this. He knew the attributes of celibacy and even in after life, he had been completly celibate, My readers must remem ber his penance for three days and nights without a single morsel of food or a single drop of water, when a lady prompted by reve rence had touched his feet. In latter life, he never stared at a lady in the face and was never pleased to be introduced to a lady. At several occasions, when ladies made a request to see him, he sent words that he was a Sanyasi and it was highly improper for him to converse with them.

Swami had passed his young age in the company of Sadhus. Sadhus are the most sturdy race in India. They get rich food without any labour, they are care-free people. They rove in one direction or the other. Thus they become very stout. Often they prefer taking up exercise, and build strong

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physique. Swami had passed a period of about three years at Muttra and here he must have witnessed the stout body of the pandas or the worshipping class. These pandas are not only stout in body, but they are very good wrest lers and it is very probable that the Swami must have imbibed the spirit of exercise from them. He had enough flesh upon his body, but this was not flabby but well built.

Once while Swamiji was staying at Jahanghirabad, Distrirt Bulandshahr, one Onkardas Bohre, a strong wrestler became his disciple. One day it entered in his head to test the strength of Swami Dayanand. He went to him and requested permission to press his legs. It is an eastern custom that disciples do this business, Swamiji told him that he was not tired, but when he insisted again and again he was given permission. This wrestler found that Swami's body was so well built that he could not penetrate his fingers. He got tired soon from this press ing.

Swami had very few clothes and what he had was the bounty of some Hindus. But Swami saw with his own eyes on the Kumbha fair of 1587 that what to say of making the

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necessities limited Sadhus indulged in ricb luxuries, still they classed themselves as San- yasis i. e. one who had renunciated the worldly objects. As soon as this idea struck him, his own property began to pinch him and he readily distributed every thing that he possessed, books, clothings with the excep tion of a loin cloth. From now Swami passed his days as a Sanyasi. He was too strong for the rigours of the climate. Even in the Hindu calendar month of Magh, when winter season is at its highest, he remained in loin cloth only. When persons asked Swami how this was possible he told them that celibacy and Yogic exercises have made his body iron for this rough wea ther.

Once Swami was sitting in deep meditation on the bank of the Ganges river. It was an exceptionably cold night. By chance, two Euro peans, one was the Collector and the other Christion Missionary, came to that side and were thunderstruck to see Swami. They were clad in warm clothes, but still shivering while Swami was in loin cloth only. A con versation ensued in which Swamiji told them that this was possible on account of practice

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only, as people, do not cover their faces and feel no cold.

There is an interesting incident of Bu- landshahr. Swami gave his sermons every day and suddenly the weather became very rough. It was extremely cold so that the persons were by fire-side even in their houses. One gentleman thought that nobody will turn up to day for hearing sermons, but when he went to the place, he found a large audience wrapped in shawls and still shivering. But Swami was addressing the audience with his usual alacrity. On being asked how this was possible, he told them that celibacy and Yogic exercises had made this possible.

The strength of his body was further sup plemented by his strong courage. He had confidence in himself and in God. This was the reason>why he took the threats with a smile.

When Swamiji was at Benares, somebody came with a news that certain rascals are bent upon doing him injury. Swamiji with a smile said, "Please do not be afraid, these threats are not new & I have been habituated to them. When I was at my parent's place, some of my neighbours tresspassed upon my

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fields. When my father informed me, I in my great fury unsheathed my sword, and went all alone and was successful in driving away these people. Even now, I am enough for ten to fifteen vagabonds".

At Benares, Swamiji criticised the Mohomedan faith. Once while he was sitting in deep meditation by the side of the Ganges river a company of Mohammedans passed thereby. They at once recognised Dayanand and two strong persons of the company came forward and took hold of the arms of Swami Dayanand. Their intention was to drown him but Swamiji knew it. Swami took their hands in grip within his arms and dragged the two into the stream. He could have retalia ted, but leaving themin waters he took a deep dive. When the Mohammedans raised their heads from water, they saw no trace of the Sanyasi. They sat on the bank for consider able time, so that when Swami's head be visible they might pelt stones. But Swami remained in the water for several hours, till their patience was exhausted. They took the Swami to be drowned and left the place.

Dear reader is requested to remember the anecdote of Rao Karan Singh given in

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Physical and Spiritual Lustre of Swami Dayanand.

next Chapter, in which Swamiji took the Sword from the antagonist and broke it to pieces. Also the incident of Black cobra, given in the same chapter.

Swarni had no fear with beasts. They were very soon cowed down by his strength.

There is a very interesting incident from Kasganj. The way was blocked as two big bulls were in a duel. People on both sides were seeing this. JSwami stayed for sometime, so that the duel may come to an end Somebody suggested that he may take a different route. At this Swami pronounced "Oh" and stepped towards the bulls. People became alarmed, but the brave Sanyasi caught hold of the horns of the bulls and gave them a severe push. The bulls were terrified and they retired in no time.

One anecdote of his life was repeated by Swamiji like this, "I was roving on the banks of the Ganges river, when i saw a lion. Instead of retracing my steps I went towards it and reached just near. The lion was so terrified that he fled away.

Upto his last days, Swami maintained the same strong physique.

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A few days before he was poisoned,, Swami had curbed the pride of one famous wrestler at Jodhpur who used to draw water from the well and used to fill one cistern for his daily bath. He used to dream that this was the biggest feat in the world. Swami came to know this and one day he got up from the bed at his usual time, and soon filled up the cistern and went to walk. This morning when the wrestler came, he found the cistern completely filled. He was extremely surprised and on enquiry he learnt that one Sanyasi had done this. He was anxious to see his rival, and when Swami ji came he made an enquiry "Oh Sadhu ! were you tired by this ?" Swami replied "Not at all. This was not enough exercise, so I had to go a few miles more."

Swami was a Yogi and Yogis have a bright radiance at their face. His face was bright, his eyes were commanding and they helped him at the time of difficulties. Swami ji was a Puma Yogi and he had passed a period of about ten years in attaining these exercises. Col. Olcott and Madam Blavatsky had a long conversation with Swami ji on Yogic exercises.

At Bulandshar, a wrestler named Rati Ram came and began to abuse Swami, Swami

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Physical and Spiritual Lustre of Swami Dayanand.

ji cast a glance on him and he was cowed down.

A Jat brought a strong club to injure him, Swamiji looked at him and the man fell on his feet and began to apologise.

B. Jyoti Swarup of Dehradun gave his testimony for the following facts : —

"One evening at Meerut in 1879, Colonel Olcott said that he and Madame Blavatsky had doubts whether it could be true that Swami Shankaracharya transferred his soul from his own body to that of a prince who had died that very day. Swamiji said that it was strange that one versed in Yoga like the Madame could entertain a doubt on a point like the above. For his part, he said, he had none. He was not a first class Yogi ; his acomplishments, however, never went beyond those of a middle class Yogi and yet he could concentrate his life to any one part of his own body and withdraw it from all others, that is to say, his body would be dead to all intent and purpose except in that part of it where he had collected all his vital forces. This he said, he could demonstrate to them whenever they liked, If he, a middle class Yogi, can do so much, he thought it within the pale of possibility that an adept

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Life & Teachings of Swami Dayanand.

in Yog might go a step further and transfer his life from his own body to another."

Swami Sahajanand. who was enunciated into the Sanyas Ashram by Swami Dayanand, became his great favourite He had seen with his own eyes Swami ji practicising Samadhi on the surface of the water. He bears testimony to the fact that Swami ji took Samadhis for the complete twentyfour hours and when he desired to practise this, he shut the doors of his room and instructed his servants that no one should approach him, nor create any disturbance. But Swami Sahaj anand on account of his being a great favouri te had opportunities to observe Swami ji from the window. He reported that Swami was breathless for the twentyfour hours and there was a divine lustre at his face.

Yogis are blessed with a divine insight and they look to the future also. Swami possessed this insight immensely, which would be manifest by the followings anecdo tes: —

One Shyam Lai Singh of Ajmer be came a disciple of Swamiji, He sent some milk for the Swami at which his mother grew very angry. When the milk was brought to

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Swami he refused to take it and said "I do not want dissensions in the family."

Pt. Nandkishore of Bulandshahr, while coming to Swami, stole some vegetables from the way and offered them to Swamiji. He refused to accept the stolen article. The pandit still wanted to hide his sin, at which Swamiji said, "Had you sought permission from the master of the field/' The pandit felt ashamed.

Sahu Shyam Sunder, a big Rais of Moradabad, requested Swamiji to dine at his premises. Swami gave a fiat refusal, but at the same time accepted the request of an other. At this, Sahu Shyam Sunder became furious. Swamiji replied, "So long as you would be addicted to evil practices I can never dine at your place." This rais was addicted to wine, flesh and women. Later he improved his morals. After several years Swami came to Moradabad, at this time he had no hesitation in accepting the invitation.

At Lahore, some students used to read Sanskrit from Swamiji. Ganpat Rai was a young man of this company. Once Swami told him not to marry as his age is below 30

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years. This young man was not willing to marry but his parents pressed him too much. He died at the age of 28, When Pt. Lekhram was collecting materials for the life of Swami, this fact was reported to him by his brother Tarachand at Muzaffarpur.

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CHAPTER XVL Attempts upon his life.

< FEATHER, forgive them; for they know not * what they do" were the last words of Jesus Christ. Persons brought him to the crucifix- one who was generous, kind and a lover of humanity. In fact, the same words are truly applicable in the case of Dayanand also. Dayanand was a benefactor of Hindus; he was their reformer, but he was considered to be an enemy; he was deceived by those who were his, for whom he had the greatest en dearment. And what was his fault — simply because he called a spade a spade. He poin ted out their deficiencies, he persuaded them to girdle up, he wanted that they must know

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what was their own and mast safe-guard their inheritance.

Why people became em Ions ?

Dayanand's preachings were new, he wanted to completely remodel the Vedie Church and violent changes always result in violence. Idol-worship was the backbone of Hinduism, and when he hammered the back bone, the cause of discontent ought to arise. But his real enemies were brahmans. Their intellectual level had fallen very low and it was never their desire that learning should grow. Darkness is the best time for exploi tation and the exploiters pray God that impe netrable darkness may always shadow the earth. Rays of Light are the greatest eye sore. Swami Dayanand wanted to awaken the people, so they felt the most.

But they would have worshipped Swami Dayanand had it not been an economic ques tion with them. They lived like princes, passed their days in luxuries and pastimes. People from different parts approached them for the sake of attaining salvation and now it was for these brahmans to make the demand. Thus wealth and riches was freely coming to

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them, and all this without any labour. They were above religion, and could have passed their lives in any way without any criticism. They enjoyed drink, flesh and women. But the Swami persuaded people to give up idol- worship. If persons would give up idol- worship their supremacy would be no where. And if the supremacy gees away who would care to feed these people.

Dayanand's success was their greatest eye-sore. Persons in thousands were becom ing his followers and even those who could not on account of circumstances embrace his faith, they became his sympathisers. But the worst situation was created when the mighty pandits were defeated by him in Shashtrarths. They could not answer his querries. And now there was no other way but to cut short his wordly career.

Dayanand was firm.

Dayanand was all along firm on his mission. When he left his preceptor, Dandiji told him that his would be the thorny way and not the bed of roses. He had already taken a vow before his preceptor that he will not flinch a little from his path even if it may result in

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death, and fortunately Day an and ended his career so bravely that he will always be remembered by the coming generations.

Dayanand had spiritual lustre upon his face, besides he was very strong in physique. He used to say that he was alone equal to twenty five people. Besides, he had in his earlier life suffered so many perils, that they grew a blessing to him. He was now prepared to rough sort of behaviour. His opponents called him with wild names but he had no care about it. He had become accustomed to threats, he received them in abundance sometimes several in a day. He was not a person to be cowed down by threats. Then came the brick bats and blow of lathis. These could not terrify him. Finally came the efforts to poison him. He was poisoned once, poisoned again. But by his Yogic exercises, he completely freed himself from the effects of it But ultimately, his death came. Here some important events are given in detail.

An Attempt with Lathis and Sword.

At Soron, a thakur came with people bear ing swords and lathis. Swami had criticised ehakrakints, so the thakur wanted to murder

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him. At present one Baldeo was sitting near Swamiji. This thakur sat just near the Swami and began to talk rudely. Baldeo objected to it, but the thakur paid no heed. Swamiji in order to avoid the unpleasantness left the room. Now the thakur wanted to create some trouble, but Baldeogiri intervened. He was a stout man and a wrestler, and he defeated the opponents in no time.

An Effort to throw Swami Ji in the Ganges.

Swamiji had criticised idol-worship at which some pandits became so furious that they decided to throw him in the Ganges river during the night. They gathered at the night and came to the place where Swami ji stayed. Fortunately, a Sadhu was sleeping where Swamiji used to retire. These people took the Sadhu to be Swami Dayanand and he was thrown into the river, When the man raised cries they knew that he was not Dayanand.

Rao Raran Singh.

Rao Karan Singh was a Kshattriya Zamin- dar and was the disciple of Rangachari. Swamiji came to Karnawas, the place of his Zamindari in the year 186£. Rao Karan got

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Life & Teachings of Swami Dayanand.

at once infuriated at Swami ji's criticism and came with some of his sepoys and said * "Where may I sit ?"

Swami — Wherever you may please.

Karan— (haughtily) I will sit where you are sitting.

Swami — (moving a little to give him acco-

modation) you are welcome. Karan— Do you admit the Ganges ? Swami— Yes as much as is the reality. Karan — And what is that ?

Swami — For we Sanyasis, it is nothing more than the Kamandal (water Pot of Sanyasis) for we do not keep another pot.

Karan— (Recites slokas in praise of the Ganges.)

Swami — It is all nonsense. Nobody can attain salvation by water, it is our actions that assist us in getting it.

Karan -We observe Ramlila, just accom pany us.

Swami— You are a Kshattriya, and yon arrange such mock shows of your ancestors. Just imagine, that if

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some body does the same with you then how much you would be angry. Again you are a kshattriya and you bear these symbols of Sadhus on your forehead.

Earan — These are religious symbols and if you will criticise them, I will behave in a different manner.

Swami without giving any heed to his words criticised his faith. At this Karan Singh grew very furious and drew his sword.

Swami — (without any fear). If one has to pay a penalty by head in speaking truth, then you have every right in removing it. If you have to show your valour then approach the ruler of Jaipur or any other Kshattriya. But if you want a religious discus sion then invite your Guru Ranga- chari and arrange a religious dis cussion, and the defeated party will accept the faith of the victor.

Karan— (in wrath). You are simply a moth as compared to Rangachari. Per sons of your qualifications are his shoe-bearers.

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Life & Teachings of Swami Dayanand,

Then Karan abused Swamiji but he listen ed without any wrinkles on his forehead. But now, he was about to use his sword. Swa mi stood up like a lightening and seized the sword from his hands and broke it to pieces. He could easiely have used the same against the Rao but Swami was kind-hearted. Even no report of this incident was lodged at the police station and when his people pressed him, he said that it is not proper for a Sanya- si to take this step.

Another attempt,

Rao Karan, after some days found that Swami, was still in the locality and he was carrying on his mission with the same vigour. He was already very much humiliated and had no courage to face the situation himself, so he deputed his men to cut the head of Swami. These persons went at two in the night to perform their mission. At this time, there was only one person sleeping by Swami- ji's side. When these persons reached there, Swami was not asleep. When they saw his stout body they grew at once discouraged. They went back to Karan Singh, who grew very furious and sent them again. This time

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Swamiji gave such a loud noise, that they had to go back.

This news was circulated in the morning, at which thakurs of that place, who loved Swamiji, became so furious that they took a vow to punish Karan Singh. Swamiji told these people. "It is not my desire to create dissensions in the community and for your sake I will leave the locality."

It is said that Rao Karan was so terrified by these events that he left the locality and fell seriously ill.

Attended The Whole Night

At Shahbazpur, Swami was engaged in his preaching work. Two bairagies came from the other side of the Ganges river. They heard him and in their great fury demanded a sword from a friend who was a Kshattriya to severe the head of Swami. Fortunately, this Kshattriya had heard the lectures of Swamiji and had become his disciple. At the suggestion of Bairagis, he grew very hot and told the man that if anything happened to Swamiji, they would have to pay the penalty of death. This kshattriya now approached Swamiji and informed him the evil intentions

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Life & Teachings of Swami Dayanand.

of these bairagis. Swamiji replied "Please do not entertain any fear. None will be able to harm me". But the Kshattriya was so devot ed that he kept a watch for the complete night with some of his companions, even when Swamiji persuaded him to go away.

Offered Poison

When Swami was at Benares, a man brought some food and with great humility requested him to take it. Swamiji told him with a smile, "I have taken my food."

Man — "If you have taken your food, then just accept these betel leaves."

Swami saw that the man soon disappeared. Now Swamiji grew suspicious and later it was observed that the food and the betel leaves were poisoned.

Swami Poisoned

Swamiji went to Anupshahr in the year 1870, Saiyad Mohammad, tehsildar of this place became a great admirer of Swamiji. Here an event occurred which shows the magnanimity of Swami. A brahman offered him poison. Swamiji later observed that he had been poisoned, so he busied himself with

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yogic exercises and got his body completely disinfected. The news, however, leaked to the Mohammedan Tehsildar, who became very active and at last the man was arrested and brought in chains before Swamiji. Saiyed Mohommad expected that Swamiji would be greatly pleased with him, but he was extre mely surprised to note that the case was

just the reverse.

Swami ji told him — "I have not come into

the world to put people in chains. My mission is to free them from bondage. When a rascal can not change his timid nature why should we give up our own virtues." The man was released at the intervention of the Swami.

Again Poison One day Swami ji was addressing a large

audience at Benares in 1872, when he stopped all of a sudden and told people that some thing curious is about to happen. This shows the Yogic insight of Dayanand, Immediately, a man came with food and requested him to take it. Swamiji, then asked the audience that this food was poisoned. Swami gave a warning to the person "Go away and do'nt

repeat it."

Prize FOP His Head,

In 1874 Swami went to Benares. Here a bairagi promised an award of Rs. lOOO/- for

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Life & Teachings of Swami Dayanand.

the head of Swamiji but this could not be achieved.

In the same year, Swamiji went to Bombay. Here Goswami Jiwanji, the head of Ballabh faith made an attempt to end Swamiji's career. He called Baldeo, the cook of Swami and gave a temptation of Rs. 1,000 if poison was administered in his food. Then he gave him five seers of sweets, five rupees in cash and a chit for the promised Rs. 1,000. But some body informed Swami— * 'Your cook Baldeo was standing by Jiwanji". When he came back Swamiji enquired, "You had been to the Temple of Gokulji. "

Baldeo. — Sir, I went to that place.

Swami. — What did you settle ?

Baldeo. — Five rupees in cash, five seers of sweets>nd this chit of getting Rs. 1,000, when you are poisoned.

Swami.— I was administered poison several times, but I never died nor will I die.

Baldeo.— Sir, this would be against the traditions of my family to give any body poison, specially to you

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who is the benefactor of the

human race.

Swamiji now asked Baldeo to throw away the sweets and tore the chit of the promise. In both of these cases he could easily have asked the police to start an action against the parties, but this was against his nature.

A Mob attacks him.

Swamiji was staying at Muttra. Here a mob of 400 Chaube brahmans attacked his residence. The gates were closed and at the sight of Pt. Devi Prassad, Dy. Collector the mob went back. But Swami was all along very cheerful.

Swami to be sacrificed

Swami had depicted a very horrible ex perience and that is given in his own words: —

"Once when I travelled all alone, 1 hap pened to visit a place visited by Shaktas. They served me very dearly. After some days, I begged leave, at which they pressed me with such humility that I could not refuse their request. I thought that on account of deep respect for me they are doing so. After some days their festival came and all the Shak tas congregated in the temple and began to

Life & Teachings of Swami Dayanand.

recite hymns. They persuaded me to accom pany them there. J told them that I was not an idol-worshipper. At this they fell at my feet and begged me simply to accompany.

"The temple was in a lonely place outside the city and I was now compelled to go there. At that time, Yajna was being performed and persons were in deep joviality. In order to show me the idol of Durga, they took me in* side the temple and I saw one stout fellow with a heavy sword just near the idol.

"Now they told me. 'Mahatma, just bow before the goddess'. I told them that they should not expect it from me. At this the priest grew infuriated and began to press my neck by force. I was astonished at his treat ment, and then I observed that the man with the sword had already advanced to me and was about to put the sword on my neck.

"Seeing all this, I grew cautious. By a sudden stroke, I seized the sword from that man's hand and with the left hand 1 gave a push to the priest who fell on the wall. Now I came to the courtyard of the temple, but I saw people ready with axes, knives, sticks etc. They all attacked me. I casted a glance at the door, but it was locked. Thus to save

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Attempts upon his Life.

myself from the sacrifice, I climbed on the wall and took a leap the other side. I remain ed concealed for the complete day, and in the night I moved to another village. Since then. I lost all my faith in Shaktas."

Shower of Brickbats.

In January 1878 Swami went to Gujerat— a town in the province of Punjab. While on his way to the place where the lecture was arranged, brickbats were showered upon him. The same was repeated while he was address ing the audience and several striked him, but he remained all along very peaceful. Once one person, ^.who had done this, was arrested by the police. When the man was brought, Swami smiled and was pleased to excuse him. Whenever on such occasions people used to give threats to these people he told them, "You are wise and these people are mad. The only way of curing them is to instruct them. With me it has become an every day experiment".

In the same year, Swami was delivering lectures at Arnritsar when the brickbats began. Swami was all along very peaceful. He addressed the audience, "My antagonists have these brickbats as answer to my quer-

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Life &• Teachings of Swami Dayanand.

ries, but for me, it is nothing but a shower of

flowers."

In the Jaws of death.

Madam Blavatsky has given a very dread ful anecdote in her famous book "From the Caves and Jungles of Hindostan". It is like this. "At Benares, a worshipper of the Shiva, feeling sure that his cobra, trained purposely for the mysteries of a Shivaite pagoda, would at once make an end of the offender's life,itriumphantly exclaimed: 'Let the god Vasuki (the snake God) himself show which of us is right!'

"Dayanand jerked off the cobra twisting round his leg, and with a single vigorous movement crushed the reptile's head. 'Let him do so', he quietly assented, 'your god has been too slow. It is I who have decided the dispute. Now go, added he, addressing the crowd, 'and tell every one how easily perish all false gods."

I have given in this chapter the most important events regarding Swamiji's life. The final attempt which culminated in ending his career has been left for the next chapter.

Dear reader will form an opinion from these about the greatness of Swami Dayanand.,

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CHAPTER XVII.

Glorious Death of Swami Dayanand.

Apprehensions of Death.

SOME years before his death, while convers ing with Madame Blavatsky, Swamiji told her that he would not sea the end of 1883. Also in the early months of 1883, we find him very busy as regards drawing up of his will, which was registered on 27th February 1883. Swamiji was fifty nine years of age & in physi que he was completely sound. For a man of his sturdy physique fifty nine years were not much and specially when he suffered from no fatal disease. But when a man of this

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Life & Teachings of Swami Dayanand.

nature is so active as regards his will, there can be no other presumption except this, that he had apprehensions of his death. His mission was not fulfilled as yet, no doubt it had an exceedingly good start. Samajes were established at almost all the important centres and members in thousands were en listed. But the work was not consolidated as yet. In order to publish his works, Swami had established a big Vernacular press which was a very big concern. He had also started the commentary of the Vedas and for this big donations were received. Now Swamiji wanted to consolidate his work in such a way, that even after his death, his work may push on. There was no parental body of the Arya Samaj as yet, so Swami wanted to form a society of all the representative people of the country which should become the com plete master of his property and utilize this money for the cause which was so dear to his heart. There was a difficulty in selecting right sort of members and when this was accom plished Swami drew his will, which he got registered in order to give it a legal binding.

His Will.

Here I have given the English version of his Will. This will is important for reasons

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Glorious Death of Swami Dayanand

more than one. This is an open chapter of his heart. Besides other multifarious details, we find in it his instructions as regards the cremation of his body. According to the tradi tion of India a Sanyasi is not burnt. Influen tial Sanyasis are entombed and a Samadhiis being made and when a Samadhi is being built, people out of reverence begin to wor ship it. In order to avoid these consequences, he had expressly wished that he may be burnt on a funeral pyre. Swami Dayanand had compiled a book Sanskarvidhi in which ceremonies have been enumerated and in order to give currency to his own dictates, he never desired to be treated an exception. His Will.

The following is the English version of his will :—

I, Swami Dayanand, acording to the provi sions of law, herewith bequeath complete rights over my clothes, books, cash and other property like press etc. to a body of the following twenty three persons and authorize them to utilize this for the service of others, and in order to give it a legal binding make the following will :—

This body will be called Paropakarini

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Life & Teachings of Swami Dayanand.

Sabha and following will be the twenty three members :

1. His Highness Maharaja Sajjan Singh Varma, G.C.S.I. ruler of Udaipur—- President.

2. Lala Mulraj Saheb, M.A., Extra Asst. Commissioner and President Arya Samaj Lahore — Vice- President.

3 Syt. Kaviraj Shyamaldass ji, Mewar State — Secretary.

4. Lala Ram Sharandass, Rais and Vice-

President Arya Samaj Meerut, — Secretary.

5. Pandya Mohanlal Vishnu lalji Sharma

Udaipur, Asst. Secretary.

The following to be the members : —

6. His Highness Nahar Singh ji Varma, ruler

of Shahpur.

7. Rao Takht Singhji Bedley, Mewar State-

8. Rana Fateh Singh ji Varma Bhilwara.

9. Shrimatravat Arjun Singh Verma, Asind- 10. Maharaj Gajsingh ji Varma, Udaipur-

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Glorious Death of Swami Dayanand

11. Shrimatravat Bahadur ji Singh Varma

Masude, Dt. Ajmer.

12. Rao Bahadur Pt. Sunderlal, Supdt. Work

shop, Aligarh.

13. Raja Jaikrishnadas G.S.I. Dy. Collector,

Bijnor.

14. Sahu Durga Prasad Treasurer, Arya

Samaj Farukhabad.

15. Sahu Jagannath Prasad Farukhabad.

16. Seth Nirbhairam, President, Arya Samaj,

Farukhabad.

17. Lala Kalicharan Ramcharan, Secretary

Arya samaj Farukhabad'

18. B. Chedilal, Commissariat, Morar Cantt.

Gwalior.

19. Lala Sain Dass, Secretary, Arya Samaj,

Lahore.

20. B. Madav Das, Secretary, Arya Samaj

Danapur.

.21. Rao Bahadur Rajagal Rajeshwari, Pt. Gopal Rao Harideshmukh, Member Council, Governor Bombay and Presid ent Arya Samaj Poona.

22, Rao Bahadur Justice Mahadeo Ranade Poona.

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Life & Teachings of Swami Dayanand.

23. Pt. Shyamji Krishna Varma, Professor of Sanskrit, Oxford University.

Rales

1. Just as this body is authorised in my presence so even after my death to utilize the money for the following purposes :—

UJ In the propagation of Vedas, Vedangas i. e. by writing commentaries, by giving facilities for their study., by their recitations and by their publications.

(ii) In arranging missions to the foreign countries for propagation of Vedie- teachings and

(iii) In providing food or education to orphans and poor of Arya Varta.

2. As in my presence, so in my absence, also, the society will depute a member to audit'the accounts, and then the balance sheet will be forwarded to every mem ber with the suggestions of the auditor. Now every member will consider his pious duty to send one's opinion to the president and the pre sident will make arrangements according to the wishes of the members. It is expected that a member will not show indolence or behave improperly.

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Glorious Death of Swami Dayanand

3. It is expected that this society which has been established for religious work and service of humanity, will act with zeal, enthusiasm, sobriety and liberality.

4. After my death the society will be my heir apparent, and the right's that I posses just now will be the rights of the society. And if any member moved by selfish motives acts otherwise and if any other interferes, he will be considered as an imposter.

5. Just as this society is authorised to look after me and my property, similarly they have a right to perform my funeral ceremony, i. e. when I die, they should not entomb it nor throw it in water, nor dispose it off in some jungle, if possible funeral pyre be made of Sandal wood only, otherwise 2 mds of sandal wood, be used with four mds of butter, five seers camphor, two and half seers of Agrar and Tagar, ten mds of wood be utilized ; then according to the directions given in my book Sanskarvidhi the funeral pyre be constructed, and my body be cremated with the recitation of Veda Mantras. Nothing, contrary to Vedic teachings, except this, be done and if by chance

no member of the society be present there, then any who happens to be present may do

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Life & Teachings of Swami Dayanand.

accordinaly and whatever cost it may incur, may be realized from the society and the society should pay it.

6. In my life myself and after my death the society keeps the right of removing any member and select any other learned Aryasamajist in his place. But a member may not be removed from the Society unless some thing highly blashphemous may not be pointed out.

7. Like myself, this society will always interpret this will, follow the rules, remove any member and appoint another, or help me in my calamities according to the unanimous opinion and in its absence by the majority and the president will have two votes.

8. Whatever the circumstances may ber the society will not be authorized to remove more than three members at a time, unless the vacant seats have already been filled,

9. If any member happens to die, or em braces any other religion thus acting contrary to Vedic religion, the president should with the consent of the members, remove him and appoint any other capable Arya Samajist, and till then, only less important affairs may be considered.

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Glorious Deathfof Swami Dayanand

10. This Society is authorised to manage, or consider new plans. But if the society does not feel confident as regards the pro priety of any particular measure, then it may invite the opinions from the Arya Samajes in writing and act according to the majority.

11. Any changes in the management, ap pointments and dismissals, auditing of ac counts and the balance sheetfbe communicat ed printed at least once after every six months or a year to every member.

12. If any disagreement arises as regards the interpretation of this will, then as far as possible, this will be not dragged to any court but be decided by people among them selves. But, if in any way, no reconciliation be possible, then it be sent to a court.

13. If in my life time, I may be pleased to grant something to any capable Arya and if it be registered, the society may obey it and make payments.

14. Myself and after me the Society keep the right of making any modifications in the rules keeping in view the fact that the modi fications be necessary for some good of the country or some other charitable purpose.

DAYANAND SARASWATL Signature.

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Life & Teachings of Swami Dayanand.

Invitation of Death,

On the 30th May J883, Swami left Ajmer for Jodhpur State. Here he was accorded a warm welcome by the ruling chief. Sir Col. Pratap Singh, the ruler's younger brother, and Rao Raja Tej Singh came to receive him. fi&aharaj Jaswant Singh himself was not present on account of his illness. Swami stayed at the Kothi of Bhaiya Faizullah Khan, where every sort of his comfort was well attended to. Ivlaharaj received instructions from Swami and the Maharaja was highly impressed by his learning. However the Rajah passed his days in debauchery and was addicted to flesh, wine and women. Inspite of Swarniji's instructions he could not reform his life. Just after his arrival, Swami began his usual preaching work.

Intrigues against Swami.

The Maharajah was a mere puppet in the hands of Nanhi Jan, his favourite concubine, and Bhaiya Faizullah. These persons had the greatest control over him and they were in fact the real rulers of the State.

But Nanhi Jan became the biggest enemy of Dayanand. Swami was a very grand

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Glorious Death of Swami Dayanand

personality and he did not shrink a little from criticising the rulers even in their own pre sence. He knew the story of the Maharaja's concubine and had advised the Maharaja to lead a moral life. Nanhi Jan grew very sus picious of Swami, for it was an economical question with her. If the Swami prevailed upon the Maharajah, the concubine was to be sent away with disgrace. And how could that concubine suffer it. One day, the Maha raja was enjoying her company when the Swami happened to enter the Palace. Maha raja expected that Swamiji would strongly criticise him, and in order to escape criticism* he asked the bearers of the palanquin to make haste and in eagerness to send her away he even helped the bearers. Swami saw it and in his usual harsh tone said "K&hattriyas are lions and they do not favour the company of bitches." Nanhi Jan heard these insulting words and from now she be gan to intrigue against Swamiji.

Another incident happened which invited the wrath of Faizullah Khan. Swamiji was once addressing an audience when he severely criticised the Christian faith. Now consider ing that next would be his religion, Mohammad

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Life 6- Teachings of Swami Dayanand.

Husain, a nephew of Faizullah Khan, drew his sword and exhorted Swamiji not to criti cize his faith. Swami criticized Moham medan religion. Its report reached the years of Bhaiya Faizullah Khan who was the great est patron of Mohammadans. This was a Hindu State and Faizullah Khan could take no steps against Swamiji but he told him that had it been the Muslim rule, the Swami could not have been spared for these criticisms. Swami however stopped his mouth.

So the two biggest personalities of the state began to intrigue against him, Chan- krankits and Hindu population were already furious at his criticism, so Dayanand was in the jaws of death. The ruler and his family was indolent and less cautious, so Swami be* came an easy prey to this intrigue,

Swami Poisoned.

Swami was not keeping good health on 27th and 28th of September. He took his milk at his usual time on the night of 29th and then retired to bed. But soon his sleep was disturbed by pain in the stomach and vomittings. Swami passed the night without disturbing any of his attendants .and himself looked to his comforts. In the morning, be

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Glorious Death of Swami Dayanand.

felt that he was poisoned. This was not the first time when poison was administered to him and on previous occasions by voluntary vomittings and yogie exercises, he had cured himself. He repeated them in the morning but with no results. Pain in the stomach became serious, this was followed by pain in the lungs. Soon his whole body became affected.

In the hands of Insincere Doctors.

Swamiji's illness was reported to Rao Raja Tej Singh, who ordered the attendance of Dr. Surajrnal. This doctor was in the charge of Jail Dispensary, and perhaps, the only hindu doctor in the State. He was a capable man, but he was a man of weak temperament. In order to guard his interests, he betrayed Swami In the hands of Alimardan. Swami had the greatest faith in him and whenever any medicine was prescribed Swami inquired from him, if he should take this. He always said in the affirmative. The reason was this, Alimardan Khan was the senior State physi cian. He was a man of very ordinary attain ments, but on account of his influence at the court he became the senior Surgeon of the State* In fact, Dr. Surajmal was more quali-

27*

Life & Teachings of Swami Dayanand.

fied, but how could a junior doctor interfere in the prescription of a senior one, for this might make his own position very delicate. This was the greatest sin that Dr. Surajmal com mitted. The ruler, Col. Pratap Singh and Rao Raja Tej Singh also can not escape criti cism. They allowed a Mahomedan doctor to treat Swamiji when better qualified ones could be available. Diaphoretic mixture was prescribed for Swami, this reduced the fever put pain in the stomach increased. His intes tines were all swollen. Later six Salevation Pills were given. Each Salevation pill con tains 3 grains of calomal so eighteen grpins were given to him, later compound jalaf powder was prescribed. In this also eight gains of calomal was given. Thus twenty six grains of Calomal had reached inside the body. This was too much for an ordinary man. Dr. Suraj Mai told Devendra Babu, that simply on account of his exceptional strength Swamiji survived for sometime otherwise any ordinary person would have died instantly. Diarrhoea had set in and Swami became so weak that he had to take the assistance of other people. His throat, tongue, head and brain was ulcerated and it was difficult for him even to talk.

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Glorious Death of Swami Dayanand,

Ali Mardan Khan's treatment continued opto 16th October, although there was no improvement. This exhibits the extreme carelessness of the ruler's family. There were two more competent doctors in the State— Dr. Rodemns the residency physician and the other Dr. Navinchandra Gupta. But now when things took the worst turn, Alimar- dan suggested that the Swami be taken to Abu mountains. Thus he wanted to save himself from the calumny.

Swami was HI.

Upto 12th October 1883, the news of Swamiji's illness was not known to the world, but on the above date, "The Rajputana Gazette" gave publicity to it. Immediately Lala Jethmal was deputed by the Arya Samaj, Ajmer, to enquire into the facts. Lala Jeth mal came to Jodhpur and witnessed the alar ming condition of Swarniji, but Swamiji was still peaceful. Telegrams were immediately sent to Ajmer, Bombay, Farrukhabad, Lahore and to all the other principal Sarnajes and the whole country was greately alarmed and inquiries began to pour in from all the quarters.

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Life & Teachings of Swami Dayanand.

The greatness of Swami Dayanand.

Swami was poisoned by one Kalia Sur- named Jagannath. He was insinuated by the court intrigues to commit this act. He had also admitted his fault and expressed his regret for this. Swamiji never desired that any person be hauled up on his account. So he offered some rupees to Jagannath and said, "Man, be off from this place. If per sons would know that you have committed this act, you will be hanged. Here is the money, make good your escape."

Just imagine the greatness of Swami Daya nand. The man gave him poison while he offered him money to make good his escape.

Swami Ji brought to Abu Hts.

The ruler of Jodhpur had arranged for his conveyance to Abu Mountains where every sort of comforts were attended to. Raja gave a parting with tears and expressed his deepest regret as the trouble originated in side the precincts of his own state. He even accompanied the palanquin for some distance and in order to show his respect for Swami, even placed the pole of it upon his shoulder. Swami was brought to Abu.

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Glorious Death of Swami ayanand.

Here two events of Swamiji's magnanmity may be cited. Dr. Surajmal was deputed to accompany Swamiji to the hills. Swamiji knew that the wife of the doctor was ill. Under these circumstances, Swami asked him to go back even without considering his own difficulties.

At Mount Abu, Dr. Lachmandas a punjabi saw the condition of Swamiji. He began the treatment and Swamiji was much relieved. This doctor was already transfered to Ajmer. But he had no desire to leave Swamiji in this state of affairs. He served him for two days and nights and then went to the Chief Medi cal Officer for leave. But his leave was not sanctioned. Now the beneficient doctor wrote his resignation and instructed a ser vant to present it in the office. Swemiji somehow heard this talk and taking the resig nation from the hands of the servant tore it to pieces, He never wanted that any person on the face of the earth should suffer on his account. The condition of Swami was such that Doctor had no desire to leave him. He wrote the resignation again, but the Medical Officer was a heartless personality who ordered him to leave Abu at once. Now the

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Life & Teachings of Swami Dayanand.

doctor was compelled to go to Ajmer. He parted with tears and Swami's eyes were also filled.

Bhupal Singh

In this connection, we must also record the services of Bhupal Singh. He served Swami ji day and night with highest devot ion, and did not hesitate for a single second to wash the clothes soiled in diarrhoea.

To AJmPF

On the 26th Oct. 1883, Swami ji was brou ght to Ajmer. His condition grew worse every day. In the way Swamiji took curd, which proved to be all the more poisonous and his lungs got affected. Now Dr. Lachman- das began to treat Swamiji again, but inspite of his efforts his condition did not improve. There were blisters all over his body and tongue, throat and intestines were all ulce rated.

Death Scene

It was 30th Oct. 1883 and the whole count ry was celebrating the Diwali festival or Feast of Lights. At about 11 A.M. Swamiji told people that his end was near. All the

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medicines were stopped. His disciples Swami Atmanand and Pt. Bhimsen were called, Swami gave one hundred rupees to each of them. At four in the afternoon, he gave an interview to those who came from outside. Now he asked people to stand behind him. All the shutters of the doors and windows were ! opened. Now Swamiji recited prayer in Sanskrit, then in Hindi enumerated tha praise of God. A smile gleamed upon hia Face. He now recited the Gayatri Mantra. His last words were "Lord ; Thy will be done.,' "Thy will be done !" and breathed his last. This was six P.M.

Glorious Death Has Hade Glorious Life

Pt. Gurudat M.A. was an enthusiastic member of the Arya Samaj Lahore, but he was an athiest. When Swamiji's illness was reported, the Lahore Arya Smaj deputed him to go to Ajmer. Dayanand saw the young man, and became greatly enamoured of him. He allowed him to remain at the time of hia death. Pt. Gurudutt saw with his own eyes the glorious death of Swami and from that time he became the biggest theist. This youngman was the first leader of the Arya Samaj. He served the Arya Samaj night and

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day with utmost zeal and enthusiasm. His health broke down and the youth passed away at the young age of twenty three. What he did for the Arya Samaj will always be remem bered.

SwamiJl's Funeral Ceremony

This was done just in accordance with the wishes of Swamiji. The body was consumed in the flames, but Dayanand is still alive. His name, his noble deeds, his pious life will ever be remembered by the coming genera tions.

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CHAPTER XVIII.

Swami Dayanand— a Great Philosopher.

His Philosophy.

*lpHERE is a general impression that Swami * was a Great Reformer of Hinduism. Swami was a reformer no doubt, but he was also a great Philosopher. He had his own convic tions regarding the God, the Soul, the Universe, the Creation, etc. His philosophy is not the Philosophy of his predecessors. Swami Shankaracharya, Swami Ramanuja- charya, are the greatest Indian philosophers after the ancient sages of the Vedic Times. Although the basic principles of all these

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persons are the Vedas, still there is a vast divergence of opinion in the interpretation of Vedic hymns among them. Swami Dayanand completely subverts the philosophy of his predecessors and he placed before the world his own philosophy.

And what is his philosophy ? His philoso phy may be termed as Vedic Trinity. Swami Dayanand keeps his faith in three things, and believes them to be eternal. •.<<

1. God.

2. Soul.

3. Prakriti or the material cause of the

Universe.

The Three Eternals.

It has been said above that Swami Daya nand believes in three things and considers them all to be eternal. There is a Vedic text in its support —

"Both God and soul are eternal, they are alike in consciousness and such other attri butes. They are associated together—God per vading the soul — and are mutual companions. The prakriti, which is likened to the trunk of a tree whose branches are the multiform

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universe which is resolved into its elementary condition at the time of dissolution is also eternal. The nature, attribute and character of these three are also eternal. Of the two God and the soul— the latter alone reaps the fruits of this tree of the universe— good or evil — whilst the former does not, He is the All glorious Being who shines within, without and all round. God, the soul and the prakriti, all these are distinct from one another being different in their natures, but they are all eternal."* (Rig Veda 1.164, 20).

Thus the God, the soul and the prakriti are the three different entities. Swami Shankaracharya believed in God only. Accord ing to his philosophy, "there is nothing but one God.f", "the world is illusion." He keeps no faith in the soul and for him the prakriti or the material cause of the universe, has appeared from the God. But Shankar has not been successful to solve all the problems of the universe by his theory of one God

*iir fef&T

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only. This is why he had to take the assist ance of another object viz. Maya.

Ramanujacharya was another exponent of Adwait Doctrines. But his philosophy is different from that of Shankar. Ramanuja charya criticised the Doctrines of Shankar and only agreed partially with him. He could not reconcile himself to the Maya of Shankar and in his philosophical works he had raised several objections against Maya. He say& that "There is one God and nothing else" is the cardinal principle of Shankar, but this principle does not help him in solving the problems of Sou! and Creation and thus he is compelled to take the assist ance of another object. When Maya inter venes, where is his principle ? God and Maya becomes two objects. So Ramanujacharya believes that the world is not an allusion, but it exists in him. Matter and soul find their eternal abode in Him. In order to differen tiate his doctrines from that of Shankar, he calls his doctrines as Viahishta- Adwait or something more than Adwit.

However there is no space here to enter into the intricate philosophical discussion of

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Vedant Philosophy and Swami Dayanand's criticism upon it.

God and the Sonl.

The God and the soul are two different entities as we have described above. Swami Dayanand's conception of God has been explained in detail in the chapter "Reorgani zation of the Vedic church/' The reader is advised to refer to that. The following extract from "A statement of my beliefs" by Dayanand will be useful in this connection.

"God and the soul are two distinct entities by virtue of being different in nature and of being possessed of dissimilar attributes and characteristics. Tbey are however, insepar able one from the other, being related to each other as the pervade* and the pervaded and have certain attributes in common. Just as a material object has always been and [shall always be, distinct from the space in which it exists and as the two have never been, nor shall ever he one and the same, even so are God and the soul to each other. Their mutual relation is that of the pervader and the per vaded ; of father and son. This worships and that is worshipped."

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God is all-bliss, while soul has to acquire Anand or bliss. The Vedas, the Upanishads and other sacred books tell us that there is nothing more sublime them to offer our prayer to the Almighty for making us happy. Yogis in their holy communion with God obtain the highest bliss. Just imagine, what would have been the necessity of prayer if the soul would have been the part and parcel of the God. Deep meditation, retirement from worldly happiness, torturing the body would have been futile, if the soul would not have been different from the God.

The creation.

How this world has been created. Swami Dayanand tells us that three things are res ponsible for its creation— God, soul and the Prakriti. Thel Shweta-Shwatar Upanishad* says :—

"The Prakriti, the soul ad God all of them, are uncreated. They aro the cause of the whole universe. They have no cause and

II

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have been existing eternally. The eternal soul enjoys the eternal matter and is wrapp ed up in it whilst God neither enjoys it, nor, is wrapped up in it." (IV. 5).

There are three causes of the universe -—

(1) The efficient cause.

(2) The material cause. (8) The common cause.

There are two efficient causes of the uni verse. The Primary efficient cause is the supreme spirit the Governor of all, who creates the universe out of the Prakriti, sus tains it, and then resolves it into its elemen tary form. The secondary efficient cause is the soul. It takes different materials out of the universe created by God and moulds them into different shapes. The Prakriti is the material cause. All sorts of knowledge, strength, hands, instruments, time and space, that are required for making of a thing, constitute its common cause.

In the beginning, . the whole world was enveloped in darkness,* from this the God

$ cTR *n*fta*rcn*I?wi? Reg. Veda X 129, 3.

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Life & Teachings of Swami Dayanand.

evolved this cosmic world. The present world was created 1,96,0 8,5 2,9 76 years ago and it will last for 2333227012 years more.* After this time, world will be dissolved and created again.

World is not an illusion.

Vedantists believe that world is an illusion. It is like a water bubble. But to Swami Dayanand this world is real. It is not an illusion. There is no reason why Vedantists take the world as unreal. Do they not see a law working underneath the universe, and is the universe not pervaded by that law. Vedas give us detailed information regarding the sun, the moon, the earth, the stars. Indian Science of stars is so complete that a Jyotishi can predict years before what would be the state of a particular star. When the whole universe is guided by a law, then how can we call the world unreal. Vedantic doctrines have worked like poison. Indians have taken the world unreal, so they have not made the world worth living, Swami

*For its detailed calculation the reader is advised to read Dayanand's, "An introduction to the com mentary of the Vedas".

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Dayanand told people thast world is real, it is worth living, we wust live in it as com fortably as possible. Swami saw the race downtrodden, in great poverty. It was the mission of the Swami to make the race very powerful. Swami exhorted people to prosper in trade and commerce. But he did onething. He asked the people that they must hoard wealth, but they ought not be engrosed in it. They must keep faith in God, and spend the money liberally for the amelioration of the masses.

Salvation.

There are vital differences regarding sal vation in the religions of the world. Christ ians, Mohammedans and the Hindus also believe that there is a heaven where souls retire when they attain salvation. In the Holy Bible and in the Holy Quran we find a very vivid description of heaven. There the soul is expected to get all the worldly comforts wine, — women and other objects. But Swami Dayanand's conception of heaven is altogether, different. He says that heaven is more of spiritual bliss than physical. When we die our bodies are either burnt or entombed. Thus the physical

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structure is destroyed either by the fire or by the insects in the tombs. When body is destroyed material objects can not give us any satisfaction. The soul remains and the soul can never enjoy wine or women, It requires something spiritually high. It enjoys the holy communion with God. Thus when a particular soul attains salvation, according to Swami Dayanand it becomes free from the worldly bondage. It is free from the cycle of birth and death. It is the spherial body that enjoys the holy communion with God.

Further, according to Swami Dayanand, salvation is for a limited number of years. When the period is completed the soul again takes birth and then reaps the fruits of his actions.

But why a soul is in the bondage. There ought to be some cause. Swami says —

"This cause is ignorance, which is the source of sin, as among other things it leads man to worship objects other than God, obscures his intellectual faculties, whereof pain and suffering is the result."

So the best way of attaining salvation according to Swami Dayanand is to dispel ignorance.

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History repeats itself.

History repeats itself, not in the political domain, but in the spiritual as well. Swami Shankaracharya was the greatest exponent of the Vedas in the 3rd century B. C.

The reader is advised to compare the life of Swami Dayanand with that of Shankara charya. Swami Shankaracharya saw the fall of the Vedic religion and instead of passing his days in family charms, he took Sanyas and set himself assidiously to establish Vedic Religion. Ultimately he was posioned. The similar is the history of Swami Dayanand. In both of these luminaries we find excep tional brilliance, wide learning, great debat ing capacity and above all an un-surpassing sincerety and devotion to their cause. When the history of the propagation of Vedic Faith would be compiled, the world would mark the glaring example of these two great lumani- ries.

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CHAPTER XIX.

Swami Dayanand — a Man Of The World

he world is fettered by the chain forged by superstition and ignorance. I have come to snap assunder that chain and to set slaves at liberty. It is contrary to my mission to have people deprived of their freedom", were the words of Swami Dayanand that are still ringing in our ears. Dayanand was born at Arya Varta, but he was the property of the human race. He gave birth to society called Arya Samaj, but he was not a sectarian. These petty distinctions were not in his mind and in the principles of the Arya Samaj that he formulated the entire world was his scope. He was not

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satisfied with the development of a province or of a country, but of the entire race. And what is the 6th principle ? "It is the object of this society to do the good of the entire world i. e. physical, spiritual and social good". This is the principle which an Arya repeats so often.

Dayanand was a messenger ; he had a message for the world. And what was this message ? This was not the outcome of his mind ; this was not the ingenuity of his brilliance ; this was not the promptings of jealousy or a mere verbal jargon but a divine message ; it is a divine revelation of the Veda. Swami wanted to propagate the religion of Vedas. And what sort of that religion is, "I believe in a religion based on universal and all embracing principle which have always been accepted as true iby man kind, and will continue to command the allgiance of mankind, in the ages to come. Hence it is that the religion in question i& called the primeval eternal religion, which means that it is above the hostility of all human creeds whatsoever. Whatever is believed in by those who are steeped in ignorance or have been led astray by sectaries

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is not worthy of being accepted by the wise. That faith alone is really true and worthy of acceptance which is followed by Aptas , i. e. those who are true in word, deed and thought, promote public good and are impartial and learned ; but all that is discarded by such men must be considered: as unworthy of belief and false.*

Swami Dayanand was a man of broad heart there was a love in it for the entire human race. He was not a man-hater. He loved Hindus, he loved Mohamedans and he loved Christians. He was loved by Mohemedans who were unselfish and reasona ble*. Christian missioneries loved him* Swamiji had fully studied the doctrines of

* A statement of my beliefs b> Dayanand.

@ At Lahore, Swami Dayanand stayed in garden of Diwan Bhagwandas. When Swamiji criticised pandits they went to Diwan Saheb and said "You have entertained a Christian in your garden, who criticises your own Gods, instead of obtaining any bliss, you are committing a sin." Diwan Saheb at this asked Swamiji to vacate the place. Now Swamiji was in great suspence. what to do. But he at once left the garden, and at the veiy moment, Khan Bahadur Dr. Rahim Khan offered his bunglow.

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Christians and Mohammadana and he pointed out their deficiencies. But this criticism was more a matter of love than that of jealousy. His heart really pined to learn how the world is in darkness and how people are away from the real path. The religion of ancient rishis, the real solace of life, the divine religion, had become the monopoly of a few and even these monopolists were as ignorant as the other multitude.

Swami Dayanand had received an invita tion from the west. People were anxious to hear him. But how could Rishi leave the precincts of his own country, when the spade work was necessary here. He had a mind to go to the west, but this was possible only when India would be purged of all evils. Swami had started negotiations with Col. Olcott, the founder of the Theosophical Society and the only interest in this alliance was that a nuecleus for the propagation of Vedic faith may be formed in the west also. But all this became a dream. Swami had started preparations and had engaged a tutor to pick up English, but this life was cut short by his sudden martyrdom.

Swami was handicapped in more ways than one and this is why he could make no

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Swami Dayanand — a man of the World.

arrangements for the west. In this connect ion, the name of Pt. Sbyamji Krishna Varma may be recalled. He was a brilliant scholar of Sanskrit but he was a man of ordinary means. Swami's eyes fell upon him. He managed to send him to England. He received distinguished honours in that country and became the professor of Sanskrit at Oxford University. Swamiji expected a lot from him, but he did no practical work for the Arya Samaj. Some years later Swamiji wrote to him, "It is very strange that so many years have elapsed and you have acquired no fame in that country/' Pt. Shya- amji Krishna, in fact, attached himself to political parties and his energies, that were required in the field of Religion, were wasted away in other directions. Pt. Shyamji Krishna thus acted faithlessly and nothing was achived.

European nations are pining for peace but every effort in this direction has proved fruitless. They have become materialistic people and materialism can not bring any peace. Peace comes from within and not from without. And there is no other way of acquiring internal peace, but to look to the

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east. East is poor ; east is ugly ; east is black and the worst thing that east is under the domination of the west. This is all true. We look to the outward decent appearance but not to the black heart within. The west may take the east as it desires, but the east is still spiritually very great. Very soon the west would be tired of its materialism, it has already grown sick and when materialism is swept away, spiritualism will have its hold.

Swami is no more but his aims and objects are before us. "The sole aim of my life,, which I have also endeavoured to achieve, is to help, to put an end to this mutual wrangl ing, preach universal truths, bring all men into the fold of one religion whereby they may cease to hate each other and, instead, may firmly love one another, live in peace and work for their common weal. May this doctrine, through the grace and help of God, and with the support of all truthful, honest and learned, who are devoted to the cause of humanity, reach every nook and corner of this earth so that all may acquire righte ousness, wealth, gratify legitimate desires and attain salvation and thereby elevate them-

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selves and live in happiness. This alone is the chief object of my life."

The pious wish of the Rishi will not remain unfulfilled and some day the entire world will rise up for prayer and chant the Vedic hymn —

"Peace to all heavenly bodies ; Peace to space and water ; Peace to earth ; peace to air. Peace to animals and plants Peace to all that is around me, And may this peace be ours also."

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SWAMI DAVANAND SARASWAT1

THE FOUNDER OF THE ARYA SAM AT

CHAPTER XX.

Swami Dayanand — a great Sanyasi.

I ET a man become a Sanyasi on the day he *— • feels free from all worldly desires and affections, no matter whether he is a Vana- prasthi, a Grihasthi or even a Brahtnachari*" , is the injunction of Brahman books. And "A Sanyasi is meant for disseminating: know ledge of the Veda and the Shastras, practis ing virtue and renouncing vice, preaching the gospel of truth and dispelling doubts and

aos

Life 6" Teachings of Swami Dayanand.

ignorance of the people. But all those who do not discharge the most important duties of Sanyasa, such as the preaching of truth and righteousness, are the most degraded wretches, and will go to hell. Therefore, it behoves Sanyasis to devote themselves assi duously to the preaching of truth and enli ghtening the minds of the people who are in doubt to the studies of the Vedas and the Shashtras and the propagation of the Vedic religion, thereby promote the good (physical, social, mental and spiritual) of the whole world", is the gloss of Swami Dayanand. The standard of a Sanyasi has been placed by Dayanand himself and let us judge him with the same ideals.

Above wordly aspirations.

Swami Dayanand was not a wordly man, he was above wordly aspirations, he was not a pleasure-seeker. He was one, for whom the bed of thorns was a bed of roses. He saw with his own eyes the luxurious living of Sanyasis as early as 1867 A. D. when they had congregated at the Kumbha fair of Hardwar. He had denounced their practices und here a revolt rose in his own heart, He was offered some clothes by the devoted

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Swami Dayanand — a Great Sanyasi.

Hindus and he had some money and books. Now he made a firm determination to do away with these, for so long a Sanyasi is engrossed in luxuries, he cannot think of the world. So he completely denounced every thing, even his books were disposed of. From now Swami's necessities became limited to one loin cloth only. When he had shifted from Hardwar to Anupshahr, people saw Dayanand in one loin cloth. People at once ran to offer clothes, for it was winter, but Swami refused them with courteous words. He never demanded anything from the people and was always prepared to accept any food that was offered to him. He never insisted on any delicacies, but always looked to the sympathies of the person who offered it. While he was staying at Chasi, the brah man worshipper of the temple wanted to tire him out and as Swamiji took the thing that was brought to him first, he offered him the food generally taken by low class people, but Swamiji never felt this. At Jalesar, Swami was served by certain Kshattriya disciples. One day the food had not arrived, in the mean time a poor villager came to Swamiji with bread prepared of

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Life & Teachings of Swami Dayanand.

Macca (an inferior kind of corn) and with great humility made a request to accept this. Swamiji was pleased by the villager and readily took the rough food brought by him.

Swami was so simple that he never expec ted that people should make special prepara tions for his temporary lodging. At Belon in Bulandshahr district, Swamiji stayed under neath a pipal tree, here a takht was arranged and Swami passed his days and nights here. After some days, his converts arranged a shed on that Takht. Thus no palatial build ings were required for him. At Farrukhabad dry grass was strewn on the ground which served the purpose of a coach. These were days of winter, and if any necessity arose he used to cover his body with the same grass, If any woolen-cloth was offered to him he was too quick to refuse these offers. This was the rigid life of Swami Dayanand. In latter life, he began to put on clothes but this was not the outcome of his change in nature, but on account of sheer necessity. On being questioned at Cawnpore about his clothes, he said, "now I have to meet people of all shades of opinion, even Christian ladies and gentle men and according to their ettiquette it is considered highly objectionable to remain

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in loin cloth and this is why, the change in dress was necessary. "

As days passed on, Swamiji's fame was established in the country. Rich and influen tial people, even rulers considered it highly honourable to become his hosts. Often they tried to offer him money and clothes but he accepted as much as was the bare necessity. When he was about to leave the precincts of Indore State, Maharaj Tukoji Rao offered him a costly shawl (woolen carpet). Swami raised objections to it and said that if every ruler of India took in his mind to present me a shawl then he would have plenty of them. He, therefore, prayed that these be offered to those who are needy and who could not bear winter.

His daily routine.

From his boyhood, his life had been very rigid, there was hardly any scope of rest or enjoyment, and the same rigidity was main tained throughout his life. His routine how ever depended upon the times and circums tances and here I would give the routine at different stages of life. The reader is re quested to form his own opinion about this.

(1) Year 1869 A. D. at Mirzapur:

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Life & Teachings of Swami Dayanand.

Passed his night on the ground, with one stone under his head by way of pillow and two beneath his legs; Got up at 2 A. M.; went to the Ganges for daily necessities; powdered his body with earth; offered prayers from 3 A. M. to sunrise; some times conversed with people from morn to 12 P. M.

(2) 1873 A. D. narrated by Manmath Babu a Bengali gentlemen.

Got up at 3. A. M. ; practised Yoga till sun rise ; daily necessities and bath ; powdered earth over his body ; interviewed visitors from 9 A. M . to 12 A. M.; took his food ; con versed with people from 1 P. M. to 9 P. M.; took very little food during night and often kept fast.

(3) 1873 A. D. (Narratted by B. Hem- chandra Chakravarti at Cawnpore).

Here he stayed at the bank of the Ganges in a hut ; got up early ; daily necessities ; taught Upnishads to B. Hemchandra ; took bath in the Ganges for an hour ; exposed himself to sun ; took his food ; Offered a loaf of bread to Kites ; another to dogs and the third to fishes in the river ; put a red hot brick in water and covered the mouth of this pot, drank this water while conversing with peo-

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pie ; disposed of the people at sunset ; took some milk ; some chat ; took Samadhi. B. Hemchandra narrated that during the night he saw the Swami always busy with his Samadhi, when he used to disturb him, he simply pronounced "Hun". Whenever any one offered him any cloth, he gave it to a brahmachari or any poor man and the same was the affair of sweets.

(4) 1879 A. D. (Dinapur).

No one knows when he got up (very early), daily necessitiess ; took morning walk ; took drink ; busied himself with the commentary of the Vedas till 11 A. M.; took bath and food ; took very little rest ; conversed with people ; gave lecture in the evening ; allowed none to remain after 10 P. M,

(5) 1881 A. D. :—

Went outside the city for walking at 3 or 4 A. M., took milk, wrote the commentaries of Vedas upto 11 A. M.; took his food; convers ed with people in the evening.

His Humility.

Swamiji was exceptionally learned, but he was all along very humble. Somebody addres sed him as a Rishi, at which he said. "In the

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absence of Rishis you may call me anything, but if I would have been born in the times of Kanad or Kapila, I would have been no enti ty". Further when the Arya Samaj was es tablished, people asked him to become the patron of the society, but he refused this highest honour and accepted the position of a member only. He went so far as to suggest that his photo be not hung in the Samaj Hall. He was a great man, but extremely simple. Even ordinary people could approach him with out any fear.

His Forbearance.

The most interesting attribute of his cha racter was his great forbearance. He had many enemies and few friends and when his enemies spoke in an insulting tone, he gave its answer with a peculiar smile. Once a vagabond met the Swami in the way, and he abused him very wildly, but Swami observed complete silence and came to his staying place. The man had abused him all the way, but when he went to his staying place Swami gave him a warm welcome and asked him to sit down. The man now became so impressed, that he began to apologize. Swamiji with his usual grace said "Do not repent. Your words

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have not reached me. They were the outcome of the atmosphere and they must have died away". Munshi Hargovind Sahai was an orthodox idol-worshipper and in his great enthusiasm he threw some dirt upon Swami, who however suffered this without a single word. At Amritsar, a brahman pandit asked his young pupila to fill up pockets with stones and accompany him to Swami Daya- nand's sermons. Boys were then induced to pelt stones on the Swami and to receive some sweets for this service. Young boys took this to a fine play and stones were pelted, but they were soon presented before the Swami, Swami enquired from the boys, the cause of pelting the stones and learnt that they were given the temptation of sweets. The boys were weeping on account of fear. Swami consoled them and immedi ately ordered the sweets to be brought from the market. Now he said "Boys ! it is just possible that your teacher may not distribute sweets to you, so I am offering them to you in advance".

Swami was poisoned several times. Often the culprit was standing in his presence, but instead of reporting the matter to the Police, he said, "Go away, and mend your ways".

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Not even once any one suffered on his account. The details of these anecdotes have been given at different places in the book:, which the reader may please note.

His deep love fop the Vedas.

If there was any thing more dear to his heart, then it was his deep love for the Vedas. Vedas were more valuable to him than his life and he struggled all through his life so that Vedic teachings and Vedic ideal* may get currency not only in India but in other countries also. When he formulated the principles of the Arya Samaj he enjoined a duty upon every Arya to recite Veda mantras and also to propagate it. Some people suggested that the principle regarding the divine Revelation of the Vedas be deleted, but Dayanand was not prepared to make this sacrifice. He devoted himself assidiously to the preaching of truth and enlightening the minds of the people who were in doubt to the studies of the Vedas and by the propogation of the Vedic religion promoted the good physical, social, mental and spiritual of the whole world and ultimately he died for this.

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His Nobility.

Swami had a noble heart. He had a love for the entire mass of humanity. The san- yasi, who never shed tears in his great miseries, was found weeping for others. One night Swami got up in the night and began to loiter in great excitement. He was taking deep breaths and when people inquired from him the reason of his sadness, he said "Christians are spending money like water, for converting poor innocent untouchables into their faith while the leaders of Hindu faith are in their eternal sleep. This event is oppressing me greatly." Once swami saw an old lady disposing of the dead body of his young son in the Ganges. Swami was very particular that every corpse be burnt in the Hindu fashion and not dispossed of in the river. He made enquiries from the lady and learnt that the lady could not provide the cremation of the dead body. At once the great heart was touched and swami began to weep. "What a great pity, our country has become so poor that ic can not arrange for the cremation of her sons." At another place awamiji was walking on the road, he observed a lady in rags. Swami asked the persons by his side to help her.

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As to his servants, he was very kind. He never desired that they be vexed or troubled in any way. They were always allowed to take rest and whenever thay fell ill, he \vas always kind to them. Once Krishna Ram fell ill, and complained of headache. Swami at once prepared himself to press his head. The man hesitated, at this swami spoke "there is nothing more sublime than to serve others, and when big: people will not serve the ordi nary ones how will they attain the virtue of

Sense of Justice.

Swamiji's sense of justice was superb and he could never tolerate that any injustice be done to any one. At Monghyr, Swamiji's servant went to a shop where fuel was sold and begged some for him. The shopkeeper refused to give this. When the servant came back, swami asked his pupil Rajnath to beat the man with shoes. Rajnath was surprised for swamiji was always kind to every one and enquired its reason. Swami told him that the man had gone to beg fuel. The servant was given a severe beating and he was asked not to repeat this again. By chance the shop keeper presented himself before the swami

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and offered fuel, a part of which swami accepted with great difficulty. At another place, a servant of his picked a small fruit from the garden without the permission of the master, swami was greatly displeased with him.

An incident is also reported regarding the misappropriation of public money. Swami was very particular as regards this and he used to say that if a man misapproriated his money he would have no objection, but if he dared to misapproriate Public money, he ought to be severely dealt with. Munshi Bakhtawarsingh was appointed the manager of the Press, but he was dismissed in 1880 on account of mismanagement. Swami inspected the accounts and found that certain money was misappropriated, so he at once wrote to Lala Kalicharan Rais, of Farukha- bad, to inform Bakhtawar singh by registered post, so that he might come and explain the account. Swami was anxious that this matter be disposed of by arbitration, but if this be not possible then they must go to the court. Swami went so far as to give a threat that if this matter will not be given thorough consideration, he would close the press and stop the commentary of the Vedas.

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Life & Teachings of Swami Dayanand.

The matter was however dragged to the court, as Swami ji could not tolerate it.

A Benefactor of Cows.

Swami was kind to animals but he had the greatest regard for cows. In an earlier chapter, I have described his interview with Col. Brooks agent to the Governor General on this point and how he had given a letter of introduction for the Governor General. He was bent upon the formulation of a regulation against cow-sacrifice and he had persuaded some Indian rulers to sign the memorial. He had also asked his brilliant disciple Pt. Lekh Ram, who later became a martyr for the cause of the AryaSamaj, to get the signatures of people and he was successful in obtaining several thousand signatures. It was his desire, to present this memorial to Her Majesty Queen Victoria in person, however this could not be achieved on account of his sudden death.

Above Temptation.

Swami was above temptations and it was not possible to purchase him. There were enough temptations at his own home of riches and zamindari. But swami was a man

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Swami Dayanand — a Great Sanyasi.

of different inclinations, for him truth was above riches- When he began idol worship, people offered him monthly pensions big riches and sometimes offered him rich monasteries. But the brightest example of his high sense of truth, is the incident of Mewar. Maharana Sajjan Singh the ruler of Mewar became an admirer of Swami Dayanand, but he could not tolerate the criticism of idol-worship, in fact this was the state religion. So Maharana proposed that if he would give up the preen ing against idol-worship, he would be installed as the chief priest of the temple of Ekling ji, thus he would become the owner of a big estate valued at several lacs of rupees. Swami Dayanand was greatly infuriated at this and spoke : —

"By placing this temptation before me you want me to break the command of God. Your small kingdom, the boundaries of which I can cross in one run, and its temple cannot make me break God's commands. Lacs of people are guided in matters of faith by me and I have always to be on my guard that I act rightly."

Sir T. Madav Rao, the dewan of the Baroda state became a great admirer of Swami Daya-

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Life & Teachings of Swami Dayanand.

nand, so one Kripa Ram, whose father-in-law was imprisoned some days ago and whose ease was not brought on trial, requested swami that if his father-in-law's trial be taken up, he would give a donation of Rs. 20.000/- for the Vedic Commentary fund. Swami at this became v.ery angry and said "Never make any such proposal in future. I am not an aspirant of riches, but if it is the question of the justice of any person, I would help him". Swami, by the way in his conversations, drew the Dewan's attention to this case and the man was set free, but he was never prepared to accept the money.

Swami Dayanand and Swaraj.

The Indian National Congress is celebrat ing its Jubilee this December. But Swami Dayanand was the first man in the country who drew the attention of Indians to their miserable condition. Swami Dayanand said "However nice a foreign Govt. may be, it can never compete with Swaraj." He was the first man in the country, who laid great stress upon Swadeshi things. He exhorted people to use articles prepared by their own country men. So the boycott of foreign goods

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Swami Dayanand — a Great Sanyasi.

which has been taken up now by the Congress is not a new programme. It was preached seventy years ago. Further Swami laid great stress upon the language of the country. Swami Dayanand realised that national unity could never be achieved unless their be one lingua franca of India. There were different Vernaculars in the country, but Swami Daya nand selected Hindi to be the lingua franca of India. He wrote his books in Hindi. He spoke hindi. The official work of the Arya Samaj is done in the Hindi Vernacular. Thus Dayanand was the first national hero of the

country.

His Undaunted Courage.

Swami Day&nand was a true Sanyasi and for him truth was the first -and the last consideration. He was very frank and he criticised the different religions with his peculiar bold spirit. He did not flinch a little from calling a spade a spade and this was the reason why orthodox votaries of different faiths entertained grudge against him. While addressing at Bareilly, at the suggestion of some of his followers to have some res traint upon his criticism he said: —

"I do not mind what would be the feelings of the superintendent of the Police. I do not

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Life £• Teachings of Svvamj Dayanand.

care for the attitude of the Collector the Governor or the Governor General. What of that, even a Chakravarti Monarch may become angry but I will always repeat the truth and truth only." At another gathering of res pected people of different sects and religions and even in the presence of General Roberts Swamiji criticised the Christian faith with us undaunted couraare. Ganeral Robarts was no much impressed with his personality that on parting he shook hands with the swami and m my presence, you had the courage of criticising Christian religion, with this frankness then what to say of other occa- ssions."

Let me close the chapter with the remarks or Kev(1, J. J. Lucas : —

"He spoke so strongly and with such evi dent conviction against idolatry that I was surprised at the hearty reception the people

Farrukhabad gave him. I remember his

saying that if he were marched up to the

mouth of a canon and told that unless he

•rostrated himself before an idol, he would.be

he Would

THE END

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Light of Truth

Landmarks of Dayananda's Teachings

Social Recons truction by Buddha and Dayananda

Vedlc Culture

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