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Full text of "The master's world-union scheme, being a scheme of world-federation on the basis of fatherhood of God and brotherhood of man, presented to the world by the master, Thakur Dayananda, a Sannyasin and the friend of the world, with an exposition"

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I'lnivt/rj^^^jO^ ^a/tfot 


• * - .• 


WORLD — with an exposi- 



Amrit Mandir, 

Bamai P.O., Dt. Sylhet. India. 
Cable : Amrit, Fandauk, India. 


Published by Biswakabi Rajkumar, 
Amrit Mandir. 


Rs. 3/. 

Printer : S. C. MajuMDAR 


7///, Mirzapur Street, Calcutta. 



On the Eve of that Glorious Day when we, 
sisters and brothers all over the world, shall 
surrender ourselves at Thy Blessed Feet and 
meet in a Joyous Festival of Love and Adoration, 
we lay this humble offering before Thee, O Love. 









A world steeped in the deepest depth of 
misery is to-day crying for Peace. It knows not 
how to get it. This scheme of world federation 
on the ONLY ONE solid basis on which it is 
possible, viz., the Fatherhood of God and 
Brotherhood of man, was presented to the Peace 
Conference at Paris in December, 1918 by 
Thakur Dayananda, a Sannyasin and the Friend 
•of the world. 

What the Peace Conference has given to 
the world, we all know. In the meantime, 
driven by world forces, human society is steadily 
drifting to the condition of things desired by the 
Master. Directly or indirectly, consciously or 
unconsciously, the world has responded to His 
idea. The world has now arrived at that stage 
of its development when this scheme cannot be 
delayed any longer, when the world must accept 
this scheme to avoid the annihilation which now 
threatens to engulf it. 

With a view to assist sisters and brothers of 

the Mankind in arriving at the right point of 
view, I have endeavoured to interpret the 
Master's scheme of world-union, in the light of 
His life and teachings as 1 have been permitted 
to understand them. It is however impossible to 
separate the ideal from the idealist. 1 have 
therefore sought to give an outline of His great 
life and Mission. 

The book really is in two parts. The first 
part (Chapters I to V) deals with the ideas of 
the Master and how He reduced them into actual 
practice. TTie second (Chapters VI to IX) deals 
with the definite scheme of world-union He pre- 
sented to the world. In this connection 1 have 
also discussed the scheme of the League of 
Nations and that of the Bolsheviks. 

In the Appendix 1 have given a few extracts 
out of hundreds that I have collected to shew 
how the world has responded to the thought of 
the Master. 

The constitution and objects of the League 
of Nations and the figures relating to casualties 
in the war have been taken from the Daily Mail 
Year Book, 1920. 

Amrit Mandir, a. M. 

1st December, 1920. 



I. Foreword - - - - - - I 

II. How the beginning was laid — Daya- 

nandas thoughts and ideas - - 8 

III. How Dayananda set to work. — The 

Power of Thought. Arunachal 

Asram, the embodiment of His 

thought and an epitome of the 
World-Union -- --37 

IV. Sensation in Society. — Persecution by 

Government and by the Public - - 61 

V. Subsequent history of the Arunachal 
Mission. Further progress towards 
the goal - - - - - - 108 

VI. The World at the end of the War. The 

scheme presented to the World - - 119 

VII. The present world situation. The world 

situation is one and must be dealt 
with as one - - - - - - 133 

VIII. What is Thakur Dayananda's Scheme? 

The Essential Feature of the Scheme 1 72 

IX. Two other Schemes : — The League of 

Nations - - - - - - 191 

Bolshevism - - - - - - 202 


A. Letters 

B. Extracts 

The Master's World-Union 



TTiakur Dayananda, the Friend of the 
world, the founder of the Arunachal Mission, 
who desires to knit Mankind in one bond of 
loving union, who wants to enable humanity to 
drink from one unending stream of heavenly 
bliss, has been before the public for sometime 
past. 1 have known Him and 1 could not but 
love Him, for, to know Him is to love Him. 
The more have I known Him, the more have I 
felt that 1 have known but very little of Him. 
Words cannot convey any idea of the personal 
magnetism of one who is drawing thousands of 
men, women and children unto Him and who 
seeks to draw the whole world to Him. What 
shall 1 say of His all-pervading love which 
transcends all limits of race, country and colour 
— love that makes no distinction between high 
and low, the sinner and the righteous, — love that 
knows no friend or enemy ? To attempt to speak 


of the many-sided genius of one who has viewed 
life in all its aspects, who has surveyed the whole 
field of human activities — to speak of the 
supreme courage and conviction of one who 
wants to turn the whole tide of human evolution, 
who wants to send humanity to a new path on a 
new quest ! It is for no man to comprehend the 
spiritual force of one who lives, moves and has 
his being in God — one who is perfectly one with 
God. I shall not therefore attempt the im- 
possible task of representing Him before the 
world by analysing His character. To do so 
would be to underrate Him. I will only tell the 
world what He saw, felt and uttered 1 2 years ago 
and how He wants to create a new heaven and a 
new earth. Let the world ponder over it. 

1 will begin by presenting before the world 
a disciple of His. This niiraculous saint was an 
ardent follower of the Master, Thakur Daya- 
nanda, who, some ten years back declared to 
the Government of India, the public in general 
and also to His Majesty the King Emperor that : 
* **Nam-Sankirtan would engulf the 

* Nam-Sankirtan or Sankirtan is a kind of devo- 
tional music and chanting the name of the Lord, in 
which people move in a circle, singing and dancing to 


whole of India. The World- 
Teacher has come in human form 
and He is resolved to carry His 
Message of Love to the remotest 

the accompaniment of drums, cymbals, gongs and 
other instruments, h is a form of collective worship 
having a very powerful influence on the mind. In it 
the noblest traits of a man's character are released 
from grossness and these come more and more into 
display in his dealings with his fellow-beings. There 
are numerous instances of men living lives of drunken- 
ness and lewdness being completely changed into the 
devoutest and saintliest characters as the result of 
Sankirtan. In it the mind is easily fixed on God ; the 
man enjoys supreme happiness and for the time being 
he becomes more or less unconscious of his surround- 
ings. His face brightens up, his body bends, curves 
and describes beautiful figures, as he dances in joy. 
All the actions whidh take place on the physical body 
as the result of the long practice of Yoga, are quickly 
and automatically performed in course of Sankirtan. 
The special point to note about Sankirtan is its 
great power of enkindling the instinct of love in man. 
The deadliest enemies have embraced each other in 
Sankirtan and have ever afterwards lived on terms of 
the closest friendsihip. The common saying is under 
the influence of Sankirtan the lamb and the lion will 
drink from the same pool. 


corners of the globe. Indians im- 
mediate future is very bright and the 
present period will give place to a 
period of calm and prosperous agri- 
cultural and industrial expansion 
combined with social, moral, and 
religious teachings, thus removing 
all racial feelings of hatred.'* 
In a communication to the Chief Commis- 
sioner of Assam dated the 6th May, 1913, our 
brother, Amritananda added that the above 
message proclaimed by him was **the result of 
direct realization in a state of inspiration in May, 
1910, which, by subsequent revelations became 
more vivid and it was thus communicated" by 
him **to the world after repeated communion 
with the Supreme Director of Evolution." 

In a subsequent communication dated the 
4th of December, 1914, to the Personal Assistant 
to the Chief Commissioner of Assam, this seer 
further declared that he : 

**felt it a paramount duty before God and 
man to announce to the world that 
the predictions made by him shall 
have to be fulfilled at no distant 


And he added : 

**I would also confirm my statement 
made in 1910 to Mr. Boxwell, 
Superintendent of Police, Cachar, 
and would now amplify the same 
and place on record the fact that 
Nam-Sankirtan (preferably Pran- 
Gaur Nityananda*) shall carry the 
Message of Peace and Love to the 
nations of the earth.*' 

* Gaur or Gauranga was born in Nadja, Bengal, 
456 years ago, who , by his own life, taught people 
what love of God means. He was the very incarna- 
tion of Love and piety and by his Sankirtan he brought 
about a religious revolution in Bengal and other parts 
of India also. The whole of Bengal was convulsed 
arid roused from the stupor that had come over it. 
People in hundreds of thousands ran after him — 
Kings and potentates, robbers and murderers, prosti- 
tutes and saints and seers, — men, women and children 
threw themselves at his feet and were changed by his 
very touch and sight. He brought new life into the 
dead society and gave a new direction to its progress. 
He is regarded as an incarnation of God and 
worshipped all over the land. He declared himself 
to be the One Supreme Being, who descends in every 
age to regenerate human society, and when parting 
from his mother he told her that he would come twice 


The above message was delivered to the 
world when it was steeped in gross materialism 
and few, if any, could think that the world 
would change so soon, as it has, that the 
New Era was at hand when discord, strife and 
ill-vyrill will cease and peace, happiness and 
good- will will come to reign on earth. At that 
time material civilization was in its noon-day 
splendour. Even the few who could detect 
some of its faults and defects could not muster 
courage to think that the final crash would come 
so soon or that the world would be united in one 
bond of Lx)ve in the near future. At that time 

again and in his second coming he would perform 
glorious things and his name shall spread to the re- 
motest comers of the globe. His right-hand man and 
chief follower was Nityananda, who spread the name 
of his Master and raised the submerged classes from 
their highly degraded position in society. 

A study of the signification of the words Pran 
Gaur Nityananda would be interesting: (I) Where 
Pran or soul is Gaur i.e. pure, Nityananda or perpe- 
tual bliss reigns, (ii) Pran or the Inner Conscious 
Being in man is Gaur i.e. God and Nityananda or 
perpetual bliss is His real characteristic, (iii) Gaur 
(God) and Nityananda (the embodiment of perpetual 
bliss) are deal to me as life itself. 


the very idea would have been pooh-poohed. 
But the vision of this seer penetrated into the 
future and he clearly saw what was coming euid 
he emphatically declared it to an unbelieving 
world. * And to-day, we see his predictions are 
being fulfilled to the letter. How, we shall see 
in the following pages. 



Thakur Dayananda came into the arena 
12 years ago. It would be well for us if we 
survey in brief the conditions that prevailed in 
the world at that time. The whole world had 
lost all spiritual insight — it had strayed away 
from God and was running mad hither and 
thither in a vain quest of happiness — it was like 
a ship tossing on the high seas without a rudder 
and without the captain to steer the vessel to 
port. What was the goal of human life none 
did know. In the bustle and turmoil of every 
day life none had even the opportunity of 
thinking of it. Those who had, did not care 
to do so. It was considered profitless. Let the 
world go on, as it is, it will come to somewhere 
— no need of bothering about it — that was the 
general idea. Our view of life completely 
lacked spiritual vision. 

At this time Thakur Dayananda started by 
declaring the mission of life. He said : 


** *The goal of human existence is not the 
enjoyment of short-Hved pleasure 
which brings dullness the very next 
moment. A never-ending current 
of heavenly bliss must run down the 
heart. Man's whole life shall be 
one continuous song of perpetual 
This is the goal that he set forth before a 
world which did not know what it was striving 
for, where it was drifting to. The world wanted 
happiness but did not know how to get it. 
Dayananda declared : 

** Peace can come only when God is en- 
throned in the heart of man, who, 
forgetful of his true aim, is leading 
a life of gross materialism." 
He said humanity must be rescued from this 
position before the world has peace. It is for 
this that He has come on earth. He says : 

**It will have to be seen that the human 
soul keeps this end constantly in 

* These sayings of Thakur Dayananda have been 
taken, except where otherwise noted, from Rishi 
Yugananda's vernacular book "Thakur Dayananda" 
(first published in 1911). 

10 THE master's world-union SCHEME 

view in its progress through life. 
Even if one single individual attains 
this highest happiness or bliss, his 
happiness is sure to radiate all 
around and fill others with happi- 

Dayananda says the Western world has not 
had peace because it has pursued materialism 
alone, while the Eastern world has come to grief 
owing to its despise of things of the world. He 
says : 

* ** India is the home of Eastern culture 
and England is the type of Western 
culture. Eastern culture is essen- 
tially spiritualistic, while Western 
culture is essentially materialistic. 
Both are incomplete, one without 
the other. Perfection lies in the 
harmonious combination of both. 
It is through divine dispensation 
that India and England have been 
united. Both Cultures have met in 
India so that each may profit by the 

* Acharya Pronobananda's "Thakur Dayananda 
and Arunachal Mission," 1916. 


experience of the other, so that the 
imperfections of both may be 
**Conflict is sure to crop up where there 
is imperfection. Peace and good- 
will reigns only when there is per- 
fection. It is then that one is 
cinxious to promote the well-being of 
another and even to sacrifice one's 
own to that of another." 
To a world distracted by strife and hatred, 
by prejudice and passion, Dayananda proclaim- 
ed the advent of the Dawn of the Human Race, 
of the coming of that Era when strife shall cease 
and hatred disappear : 

**Through the will of God that blessed 
Era of Union is at hand when both 
the East and the West must accept 
this ideal of perfection." 
***At the close of the present war, that 
Kingdom of Love which the sages 
and seers of the East and the West 
have long yearned for will be estab- 

* "Thakur Dayananda and Arunachal Mission." 

12 '^^ THE master's world-union SCHEME 

From the very beginning Dayananda has 
refused to be satisfied by promoting the welfare 
and happiness of a limited few or even of India 
or of the East alone. He stands for the good of 
the world at large, of every man and every 
woman. He has often told his disciples : 

**We have come to work for the good of 

the world, we must not look to our 

own happiness.'* 

All through he has impressed upon their 

minds the idea of losing their personal interest 

in the good of the world. He has exhorted them 

to consecrate their lives for the good of the whole 

world. He has often said : 

**The good of the world must be placed 
above the good of one's own or 
even that of one's friends and 
He has from the very beginning tried to 
dispel from the minds of his disciples by his own 
life and by instructions, all ideas of provincial- 
ism. He wants to unite the East and the West, 
the North and the South, all the peoples on the 
face of the earth in one bond of Love. 
Time and again has he proclaimed : 

**The wall of isolation and prejudice set 


up by the nations of the earth will 
soon crumble down to the dust 
before the onrush of a tidal wave of 
a great Idea and all the nations of 
the earth will take part in a joyous 
festivity of Love . ' ' 

Dayananda recognized the fact that the one 
permanent basis of union of all the peoples of 
the world could be and must be Religion. He 
has declared : 

**1 see before my very eyes — one 
Universal Religion has been the 
meeting ground of the East and the 
West — the world has been converted 
into one Universal Brotherhood." 

He has laid deep the foundation of this 
Universal Brotherhood in his Asrams: and he 
has evolved out a philosophy which is the syn- 
thesis of all the philosophies of the world. It 
may here be mentioned that he has had very little 
academic education. But, as he himself says, 
when the light of God floods the human heart, 
knowledge comes of itself. He holds : 

* *The cardinal truths arrived at by know- 
ledge must no longer be the basis of 

14 THE master's world-union SCHEME 

intellectual exercise but must find 
expression in life. 
Dayananda wants not the betterment of 
mankind in this or that department of life. He 
wants a root and branch change in all the spheres 
of life. He wants to build the world anew. 
Dayananda holds that happiness is a spiritucJ 
condition and that the true path of happiness lies 
in returning to the Spirit — in establishing close 
relation with the Great Spirit. From this it is 
not to be inferred that he wants this material 
world to be despised. On the contrary, he 
holds, as will be seen from above, that material 
well-being, though not an essential condition of 
happiness, certainly indirectly contributes to 
happiness. Though a Hindu Sannyasin, he has 
completely discarded the idea that this world is 
Maya (illusion) and to promote material well- 
being is to run after a phantom. Dayeinanda 
says : 

* **The world is not a thing outside the 
Supreme Being — this creation is a 
manifestation of the Deity. If God 
is true, then the creation also is true. 

* Thakur Dayananda and Arunachal Mission. 


To attempt to know God without 
knowing the world as an expression 
of God, is to know Him but im- 
perfectly. Realization of God will 
be imperfect if this creation is not 
realized to be His manifestation — ^to 
attempt to realize this creation with- 
out at the same time realizing the 
Creator is also futile. God has re- 
vealed Himself in His Creation — so 
it is not the part of wisdom to despise 
or neglect it.'* 
**True welfare lies in harmony between 
the two, spiritual and the material. 
Spirituality without material well- 
being tends to decay and emascula- 
tion. Materialism, if it is not allied 
with spiritual realization, if it is not 
guided and controlled by spiritual 
force will bring its own destruc- 
Dayananda desires to end this state of things 
by bringing about a complete harmony between 
the spirit and the matter. This, in his opinion, 
is the essential condition of the regeneration of 
the world. He has boldly declared to the 

16 THE master's world-union SCHEME 

world that he means to turn the whole tide of 
human evolution and even this to him is but 
child's play. He has declared that he wants to 
bring about a complete reconstruction of the 
human society from the spiritual, political, 
economic and social standpoint. He wants 
a root and branch change of the existing order 
of human society. 

Dayananda says mankind must be knit in 
one bond of religion before there could be union 
in the world. God is one and religion must be 
one. What is that religion? Is it Hinduism? 
No. Is it Christianity? No. Is it Mahommedan- 
ism or Buddhism ? It is neither. It is a religion of 
living faith in God. Religion must cease to be 
confined within the scriptures and holy books. 
Religion must cease to be a set of dogmas, 
repetition of cant and practice of rituals. 
Religion must not be a thing of the skin but of 
the soul. It must be living faith and realization 
of the Highest Truth, a perpetual consciousness 
of the existence of God, a perpetual and 
conscious striving towards Him. 

The essential truth of all religions must be 
brought out and made familiar to the whole 
human race. It will then be possible for us — 


whatever may be the particular faith we profess, 
whatever may be the practice that we follow — 
to admire the fundamental teachings of the 
others and to be profited by them. The lessons 
that Christ taught by his life are the common 
heritage of all humanity. So also with other 
religions. It does not matter which temple we 
worship in, so long as we worship the Father 
and so long as we do not allow the forms and 
rituals to take the place of the Father, so long as 
the means do not become the end. TTiere is 
nothing in Christianity which a true Hindu 
cannot follow. The basic truths of Hinduism 
are for all mankind. Hindus regard Buddha as 
an incarnation of God. There is nothing in the 
fundamental teachings of Mahommed which all 
mankind cannot accept cind revere.* 

Truth is one and eternal and Truth has been 

* Various movements have been set on foot by 
leaders of religious thought in all countries to sink 
religious differences, bury religious antagonism and 
promote Universal Righteousness, Brotherhood and 
Peace. Two notable movements of the day are one, 
the Society for a League of Religions in England and 
the other, the International Congress of Religious 
Liberals in America. 

18 THE master's world-union SCHEME 

revealed to all true seekers in all ages and in all 
countries. Truth is limitless, unfathomable. 
To say that Truth is confined only in Hinduism 
or Buddhism or Christianity or Mahommedanism 
is to limit Truth. That is the height of folly and 
that has been greatly responsible for the estrange- 
ment between man and man. The different 
religions that we find in the world, represent but 
different aspects of the same eternal Truth. — 
Truth descended on different receptacles in 
different ages and countries and as culture, 
country and receptacles differ, the Truth that 
passed through these receptacles took different 
shape and form. But in essence, Truth is one 
and it is that one Truth that humanity must seek 
and realize and it is on the ever-growing cons- 
cious realization of Truth that the union of the 
world must be based. 

The Truth that Christ, Mahommed, 
Buddha, Confucius and other founders of great 
religious faiths have passed on to the world are 
the Truths that God revealed to the world 
through them. Each of them is a representation 
of Truth but each of them may not be the whole 
Truth nor all of them together. For, who can 
measure Truth? Who can say Truth has ex- 


hausted Himself? Who can say Truth will not 
reveal Himself in a greater and fuller degree and 
in a different form in this age? To say this is 
Truth and that is not, is laughable. It is 
Avidya (Ignorance). 

In different periods of human evolution God 
has revealed Himself through particular instru- 
ments of His, who reflected His Light to 
men. We call them seers and saints and in- 
carnations or Avatars, according to the light they 
give. These are the great founders of religious 
faiths. It is the work of these Avatars to enable 
us to know Him — by their immensely superior 
spiritual force, specially conferred on them by 
God, they draw us nearer to Him. We cannot 
but love them and worship them. But on top 
of them all is God our common Father. We may 
continue to follow one A vatar and the particular 
path shown by Him, — profess the particular 
faith propounded by Him, according to our tem- 
perament and inclination but at the same time we 
must love those who choose to follow any other 
Avatar and any other faith, for, we are all 
children of God, our Father. We must realize 
that we are all complementary to one another — 
we are part of one another — my true self is your 

20 THE master's world-union scheme 

true self — ^we are really one and the same for we 
are but particles of His Self. We emanated 
from the same Being and all our striving is more 
and more to live in the same Being. In this New 
Era this truth must be realized to the fullest 
extent and once we realize this we shall see how 
absurd it is for man to fight with man. This 
realization of the essential one-ness of humanity 
will help us to love one another and to live for 
one another and the world-commonwealth of this 
New Era shall be the symbol and expression of 
this realization. 

In speaking at a meeting to commemorate 
the late Lord Gray, in the early part of January, 
1920, Lord Robert Cecil reviewed the world 
situation and observed: ** There cannot be real 
co-operation without altruism. . . We must 
sorrowfully admit that after twenty centuries of 
Christianity, selfishness is still one of the 
dominant forces of mankind." 

What is true of Christians is more or less 
true of the followers of other religions also. The 
Hindus attained the highest Truth. Why did 
they then fall from that height of glory? — that 
is a question which does arise in our mind. The 
answer that in the West they were essentially 


materialistic and in the East, they were essential- 
ly spiritualistic and that both were incomplete, 
is quite true. But the Great True Being who 
illumined the hearts of the Hindus with know- 
ledge of His Spirit and the hearts of the people 
of the West with knowledge of matter, could 
have, if He willed, given the Hindus fuller 
knowledge of matter also and the West deeper 
knowledge of His Spirit also — for He is the giver 
of all things, He is the giver of all knowledge, 
spiritual and material. Why did He not do 
that ? Why did He not make us perfect ? What 
was the purpose behind this? It is for no man 
to know except in so far as He reveals in man's 
heart that purpose of His. The Hindu concep- 
tion of the world is well expressed in the word 
Jagat, which means *ever-moving\ This world 
is ever-changing — man himself is ever changing, 
his environments are changing, his material body 
is changing, while his spirit also is not always the 
same, for, it is sometimes shrouded in ignorance 
and sometimes illumined. This perpetual 
movement they divided into four cycles : the 
Satya Yuga or the age of full truth, the Treta 
Yuga or the age of three-quarters of truth, the 
Dwapar Yuga or the age of half truth, and the 

22 THE master's world-union scheme 

Kali Yuga or the age of a quarter. When this 
quarter ends, comes again the age of full truth. 
Why this perpetual moving in a cycle God alone 
knows. All that mein can say is : it is His Lila, 
By passing through all these conditions, man is 
all the better — he is equipped with fuller know- 
ledge — he knows Truth as well as its opposite, 
untruth, and knowing both he prefers Truth to 
untruth. In their highest spiritucJ development 
Hindu sages knew when each period of the cycle 
would end and another begin. There are 
various Hindu scriptures where the time is given 
when the age of untruth through which we have 
just passed, would end. One remarkable 
passage in the Srimat Bhagabat, written 5,000 
years ago, says : 

**At the time when the Moon, the Sun and 
the Jupiter are in conjunction in Pushy a 
in the Zodiacal sign of Cancer, the Satya Yuga 

^j^TT^ ^*)«<Pri *rf^TBaff^ ?t^ iscr^ I 

(12th Canto, 2ncl Chap. 24th verse.) 

* Indian astrologers also draw attention to the 

presence of a bright star in the prolongation of a line 

parallel to the Junction Star Atair (Srabana) a bit far 

off from it, in the Zodiacal sign Capricorn which was 


This combination took place on 27th July, 
1919 and Indian astrologers tell us the last 
occasion it took place, previous to this, was on 
the eve of the Battle of Kurukshetra, 5000 years 

In this connection, many will also remember 
the striking message which Count Tolstoi deli- 
vered in which he predicted the passing of the 
present Commercial Order of society and the 
triumph of Religion and Truth. 

Dayananda*s conception of progress of 
human society is the progress of each and every 
individual member of the human family and not 
the well-being of only a few. He holds decided 
views as regards the present capitalistic system 
of society. He says : 

visible in 1919 and 1920. This star was also visible 
when Peace was completely established at the end 
of the Kurukshetra War. Astrologers tell us again, 
India being under the direct influence of the Sign 
Capricorn which indicates peace and religion, it is 
presumed India shall have a leading part in the 
establishment of the coming world peace. This, 
however, will be not without difficulty and obstruction 
— as the star is endowed with influence similar to that 
of Mars and Venus. * - 

24 THE master's world-union scheme 

**Trade, industry and commerce may 
prosper, there may be a continuous 
flow of wealth, education may 
spread to the remotest corners, great 
scientific discoveries may be made — 
and yet, not one of them nor all of 
them may be a true index of the real 
progress of a country. True pro- 
gress of a country must be judged by 
the fact whether these things are 
tending to promote the well-being of 
each and every member of society. 
Everything must be judged by this 
standard and this standard alone. 
The whole conception of humanity 
in regard to matters political, 
economic and social must be 
He has evolved a new doctrine of political 
philosophy, of economics and sociology based 
on the Fatherhood of God and Brotherhood of 
man, a new ethical code based on the eternal 
truths of religion. 

Dayananda stands for equality between man 
and man and between man and woman. He 
says : 


**We are the children of the same Father, 
there can be no discrimination 
between man and man — no secta- 
rianism — none of those differences 
which separate man from man, 
nation from nation." 
He values patriotism in so far as it is love 
of one's own country but he wants to demolish 
that patriotism which is another name for 
national arrogance, vanity and selfishness. 
Patriotism which hurts other peoples is a sin 
against God. Patriotism which wants to benefit 
one people at the expense of another is an evil 
which must be rooted out. Even that love which 
is confined within the bounds of one's country is 
a small thing. Human heart must expand, his 
love shall transcend the bounds of country and 
race and extend to the whole world. 

This union of mankind which Dayananda 
wants to bring about is not by obliterating God's 
infinite variety, not by discarding different 
languages in favour of one, not by fusing 
different cultures and moulding different 
habits, customs and ways of life into one 
homogeneous whole. But this union v^U be 
effected in spite of these differences. This union 

26 THE master's world-union scheme 

will be effected on the basis of the greatest 
common factor of humanity, viz,, God, our 
common Father, our true common Self. When 
love fills every heart, these differences the eye 
shall fail to detect. 

There shall be different nationalities as 
there are different types and cultures. Each will 
grow and develop all the better by coming in 
contact with the rest and when they have 
developed, they will approximate each other, 
without ceasing to be themselves. 

Dayananda is uncompromisingly in favour 
of giving equal rights to women. Of all things 
that have received his greatest attention and 
consideration, there is none more than the 
position and status of women. He has shed 
many a tear whenever he has spoken of their 
degraded and inferior position in society, 
especially in the East. Dayananda is for giving 
women equal opportunities with men. He says 
the position and status of women must be 
absolutely equal with that of men — not a whit 
inferior. He says : 

** Without an awakening amongst women, 
without simultaneous and true pro- 
gress amongst them^ no society, no 


race can ever live or progress. It is 
good mothers that C£in properly rear 
up children — it is capable house- 
wives that can make society healthy 
and well-regulated. To keep 
women confined within the four 
walls is to put a bar on their physical 
growth and retard their healthy 
development. Not only this. It 
limits their mental vision, curbs 
their faculties and cripples their 
powers. It chokes up the fountain 
of their thought, hope and action and 
ultimately reduces them to the posi- 
tion of mere automatons. And 
consequently, they are often a drag, 
and an obstacle in the path of true 
social progress. Women must be 
rescued from this degraded and 
degrading position and lifted to a 
plane as high as that of men.** 

TTiis reformation is one of the main things 
that he has come for. 

Dayananda says : 

**The veil of women must be lifted, they 
must be allowed their proper place 

28 THE master's world-union scheme 

in the free, open and unrestricted 
field of action, just by the side of 
men and by proper education and 
training, both rehgious and secular, 
their hidden powers awakened and 
set free. To rear up children and 
regulate the household must not be 
the only goal of woman's existence. 
They must rise to the same spiritual 
height as men, they must lead lives 
of devotion and piety — they must be 
taught to think not in terms of the 
little household alone but of the 
whole world of which they are 
citizens, they must be taught to 
think not of friends and relations 
alone but of the whole of Humanity 
who are as much their friends and 
relations. They also must conse- 
crate their lives to the service of the 
Lord and Humanity." 
Dayananda holds : 

** Women must know the Truth — they 
must know the Supreme Being, they 
must have direct and close com- 
munion with the Fountain of Eternal 


Bliss and themselves be blessed. 
They must be powerful physically, 
mentally and morally. They must 
be able to save themselves from all 
that is unholy, impious and eviL 
Men must cease to look upon them 
as objects of pleasure and enjoy- 
ment or as objects to be shunned in 
the path of spiritual progress — Man 
must look upon woman fully as his 
peer and fellow-worker in the cause 
of humanity. Their position, training 
and attainments must be such as will 
enable them to extort respect and 
homage as they did in ancient India. 
Women must not be a source of 
weakness but a source of strength. 
They must be a force in society, a 
bulwark against wrong, unholiness 
and immorality. ' ' 
Dayananda wants to remodel the whole 
institution of Marriage on the basis of the eternal 
relation between man and woman. Married life 
in most countries is another name for slavery and 
even in those countries where woman stands 

more or less on the same footing as mem, man is 
. 3 

30 THE master's worud-union scheme 

the predominant partner, and that predominance 
arises out of the fact that it is he who is the 
stronger of the two, it is he who feeds 
and clothes the family. This dependence of 
one on the other stands in the way of true love. 
Love is true only when it is unconditional, when 
it is not vitiated by the slightest expectation of 
advantage or gain or anything. In the ideal 
state of society that Dayananda wants to bring 
into existence, woman shall no longer be 
dependent on man, she will be a full and free 
citizen receiving in her own right all that she 
wants for herself and for the children. 

Marriage has been and will continue to be 
a necessary institution. The union of a man and 
a woman is necessary for their mutual unfold- 
ment, for enabling them to taste of the infinite 
Rasa of God, one through the other. 

Next to the position of women, the thing 
that has received Dayananda's attention is the 
domination of class over class. He has felt 
keenly for the sub-merged classes, the great bulk 
of the people called the * lower' strata. He has 
often said : 

**In this New Era, God will manifest 
Himself amongst the submerged 


classes. Great religious teachers 
will rise from their ranks.** 

He has bestowed great care and attention 
on the training of people coming from this class 
of society. 

In many of these matters he is in complete 
agreement with the Socialistic school of 
Thought. But his aim is higher by far inasmuch 
as it is more cpmprehensive — it is all-embracing, 
it has extended beyond the limits of country, 
race and nationality — it has concerned itself with 
the whole human race and with every sphere of 
life, each and every activity of the human mind. 
But the chief difference between the ideal of 
Dayananda and Socialism lies in this : Socialists 
look upon a change based on Socialistic prin- 
ciples as an end in itself. Dayananda wants this 
change as a means to an end, that end being the 
attainment of Godhood. The difference extends 
to method also. Socialists Wcint a change from 
without. Dayananda wants a change from within 
as well as from without. Socialists want to bring 
into existence liberty, equality and fraternity 
through Parliamentary institutions, if possible 
and by recourse to violence, if need be.* 

* It may be noted here that the British Socialist 

32 THE master's world-union scheme 

Dayananda says : 

**They are pursuing the wrong track. 
Liberty, equality, and fraternity 
sheJI never be established on earth 
by bloodshed. The only means to 
that end is spiritual force and love.*' 

He says : 

**The fruit of bliss does not grow on the 
tree of poison. They have begun 
at the wrong end. They are trying 
to wipe off mud with muddy water." 

Dayananda says the goal of human exist- 
ence is the enjoyment of perpetual bliss. In 
view of that the whole structure of society, 
political, economic cind social must be changed 
so as to improve the conditions of life in society 
in such a way that man may be free from cares 
and anxieties. The physical condition under 
which man lives must not distract his attention 

Party stands for peaceful revolution. TKey have 
definitely disavowed violence. Those Socialist 
parties who have joined the Moscow International 
are openly for violence. Mr. Ramsay Macdonald 
says the B. S. P. and Moscow like water and oil» 
won't mix. 


from the path of spiritual pursuit, — ^it must not 
bring him down from the height of spiritual bliss 
to the grosser plane of physical wants and 
physical comforts. It must in every way be an 
aid and not an obstacle in the path of man's 
spiritual progress. 

But there is one other cause which disturbs 
man's happiness and that is separation from neai 
and dear ones at death, or in other words fear of 

Dayananda says : 

**To complete human happiness, meui's 
fear of death must be removed.'* 

He wants to place spiritualism on a scientific 
basis — to link the Sthula (gross) with the 
Sukhma (subtle). He wants to make the great 
unknown region where man passes after death 
perfectly known so that he will know that on 
death he only passes from one stage of his 
existence to another. It is when man fully 
realizes that the annihilation of the physical body 
is not really his annihilation — that his soul does 
not die — it is immortal — it is then that death loses 
all terror for him. The same process of unfold- 
ment of the soul that goes on on this ecurth 
continues after death also. In the case of beings 

34 THE master's world- union scheme 

of the higher order, death only liberates them 
from a narrow and restricted sphere to a wider, 
unfettered and brighter state. Released from 
the limitations of the flesh, they are enabled to do 
greater good to humanity. Man must be made 
to realize that separation on death is more 
apparent than real and that when man rises to 
a spiritual height communication between him 
and the departed soul is possible as it is possible 
between two men on this earth. 

Since the conclusion of the war, there has 
been a great resurgence of faith in the survival of 
the human personality after death. The yearn- 
ing of the human soul for communicating with 
the loved one, who has left this mortal frame 
could not be suppressed by its condemnation on 
the ground of its being opposed to established 
religious faiths. In spite of deceptions practised 
by unscrupulous people, faith in spiritualism is 
intensifying. This is only an indication of the 
fact that the time is coming when the link 
between Sthula and Sukhma will be found and 
these will be proved to be but two stages of the 
same existence. In our Asram we have got 
voluminous records of messages received from 
the other world, concerning the speedy coming 


of the New Era. This subject alone requires 
special treatment which, if Go3 wills, will form 
the subject-matter of a separate book. 

I have endeavoured to set out the ideal that 
Dayananda has held forth before the world by 
quoting some of his utterances and in the light of 
his life, as he has revealed himself to me. To 
properly understand the ideal of a man, it is 
necessary to know the man himself. It is im- 
possible to separate the idealist from the ideal. 
1 have written something of the ideal but to write 
of the idealist is beyond my powers. 1 will only 
content myself with a short account of the events 
that led up to the presentation of the scheme 
of world-union. 

Such is the ideal that Dayananda set forth 
twelve years ago before the world, an unbeliev- 
ing world, a world lost in materialism. And 
how did the world receive him and his ideal? 
TTie world was taken aback at the strangeness 
of the note that he struck. Some said he was 
mad, some said he was a wild idealist, some 
said he was a dangerous enemy of society and 
morality — a seditionist, an anarchist and so 
forth. But more of this hereafter. 

As to his ideas, they were declared to be 

36 THE master's world-union scheme 

wild, phantastic, absurd and impractical — 
things that will never come into being. But 
to-day? To-day, the world has changed in- 
credibly and is still more changing marvellously 
rapidly and steadily tending towards that state 
of things desired by Thakur Dayananda. How 
and in what respects, we shall see. 

In the following chapter we shall see how 
Dayananda set to work out his ideal. 


The Power of Thought. 
Arunachal Asram — the embodiment of 
His Thought. 

Never before had all these great ideas been 
conceived in one comprehensive view, as parts 
of the same central idea viz., the bestowal of full, 
complete and unending bliss on mankind by a 
harmonious blending of the spiritual with the 
material. Never before, also, had the idea 
been conceived of making God the spring of all 
our actions, the one source and one goal of all 
our energies and activities, of placing God in 
the front of all our actions. Never before also 
had the idea come of uniting mankind in one 
Universal Religion, in one common political and 
economic administration on the basis of perfect 
equality between man and man, and, man and 
woman, — or in other words, of uniting mankind 
on the basis of the Fatherhood of God and 
Brotherhood of man. The inception of this 
ideal was not the result of a fanciful imagination 

38 THE master's world- union scheme 

or of the wild eccentricities of a quixotic mind. 
It was the result of closest communion and 
perfect one-ness with God — it was the result of 
profound faith in the destiny of mankind — ^it was 
the result of unbounded sympathy and im- 
measurable love of a Sannyasin for humanity. 
It was not the result of a close study of history, 
past or modern, it was the idea of a man who 
had no knowledge of history, as people under- 
stand it. It was not the intelligent anticipation of 
a clever mind — it was the reading of the future by 
one before whom the whole future was an open 
book, from whose vision nothing was shut off. 
It was the assertion of a man who knew what he 
could do and what he would do. It was the 
setting out of a programme by one who meant 
action. It was the solemn resolve of a man wha 
would turn the whole tide of human evolution, 
who would send humanity to a new path of 
glorious quest and glorious heritage. 

But how did Dayananda mean to carry his 
ideal into practice? He is a Sannyasin with no 
earthly power, no earthly means, no world-wide 
name and fame, no worldly position. No, he 
had none of these. But he had one thing which 
more than compensated for all these put 


together. He has given himself wholly to God, 
he lives, moves and has his being in God — ^he 
has merged himself, so to say, in God. He has 
no will separate from the will of God. He does 
nothing except at the command of God, says 
nothing which he is not bidden to say. He has 
lost his self and is one with God. All his ideas 
and thoughts emanate from God. Consequently 
his ideas are not the impotent theories of a 
visionary, no pious hope of an altruist, no tall 
talk of a statesman. 

Behind the history of human evolution, 
there is a divine purp>ose wRich is being worked 
out. The history of human evolution is a 
history of the evolution of ideas and thoughts. 
Ideas and Thoughts have changed as ages have 
changed. Sages and seers have come in suc- 
ceeding ages, who have been the Adhars 
(receptacles) of great ideas and thoughts, on 
whom descended Great Thoughts. In different 
ages God has revealed Himself in the ideas, 
thoughts and actions of these sages and seers, 
these Avatars or the chosen of the Lord. They 
have been the exponents of these noble ideas and 
thoughts. They have been the instruments of 
God through whom great ideas and thoughts 

40 THE master's worlx>-union SCHE\a 

have been passed on to lesser ones and from 
them again to the world at large and in this way 
these ideas and thoughts have filtered down to 
the common people, have permeated them and 
changed their lives and the course of their 
actions. The events in human history record 
how human ideas have changed from age to 
age — the supreme passion for freedom, love of 
one*s own country, protection of the weak and 
helpless, resisting wrong and oppression, up- 
holding honour and dispensing justice, devotion 
to religion, adherence to truth and faith and so 
forth — one of these or a combination of some 
of these has been the dominant ideal of parti- 
cular ages. And the dominant ideal of the New 
Era is Universal Love. 

In ancient India, they attained to the con- 
ception of the highest spiritual truth. They 
worshipped, and held communion with Bhuma 
(the Universal Being) which gave a universaJ 
aspect to their lives and actions. They had 
knowledge of Brahma (the Supreme Being). 
But the attainment of the highest spiritual truth 
was not sufficient. Consequently, they had to 
wait for the fullest development of materialism, 
— and for the rest of the world to get ready to 


receive their spiritual truths. All the \^ile 
India was conserving her spiritual force in anti- 
cipation of the coming of the day. The day has 
come at last. 

Thought is the most real of all realities, and 
is a more potent factor in human evolution than 
any material agency. There is not a noble 
thought that dies, not a noble thought but will 
some day make converts. Great ideas and 
thoughts are active spiritual forces. They move 
from point to point, pass on from soul to soul 
and transmigrate from country to country, from 
one continent to another. The distance to which 
radio messages can be transmitted varies with 
the amount of electric current available. Such 
may be said to be the case also with the trans- 
mission of Thought. Thoughts in themselves are 
dynamic forces and they acquire additional im- 
petus from the spiritual force of the thinker, from 
the love that he bears to humanity. The greater 
the thought, the greater is its force, the nobler 
the thought, the greater is the inspiration and 
more the power of making converts of others. 
The thought of conferring the greatest good on 
the whole human race, that comes out of a truly 
selfless soul, a soul that has transformed itself 

42 THE master's world-union scheme 

into burning love for mankind — that thought has 
infinite power and force, h is unconquerable, 
it is invincible, it is irresistible. 

Great thoughts have the power of displacing 
and extinguishing small thoughts. People 
intuitively prefer the greater to the smaller — 
they cannot but do that — that is in their very 
nature. Consciously or unconsciously, some- 
times even against their very inclination, people 
accept Great Thoughts, follow the course that 
this Great Thought points to them and work in 
that direction. 

As soon as a great Thought is transmitted 
to the world, it creates disturbance in the 
Thought world. It stirs the thought world to 
its deepest depth and lets loose the lesser 
thoughts. These come to the surface, struggle 
and resist and ultimately transform themselves 
and become part of the Greatest. This is what 
has happened. 

Twelve years ago Dayananda sent out his 
Thought, this grandest of all grand thoughts to 
the world. This Thought has wrought its way 
into millions of hearts to-day, being aided in its 
work of conversion by world circumstances 
which have forced men to look inward, beyond 


matter to the spirit and which have thus made 
them fit to receive this grand message. Great 
souls have already caught this message and as for 
lesser ones, it is striking hard against the doors of 
their mind, v^hich are sure to open before long. 
And to-day what tangible results do we see 
around us? That a New Era is coming into 
existence none can deny. That the forces of 
evil are on their last legs is apparent even to the 
most casual observer. That a newer, nobler 
and brighter future is opening up before us — 
even the unintelligent masses are vaguely 
conscious. In all quarters of the globe, kings 
and kingdoms are fading out of existence. 
Tyrants and oppressors are falling every day like 
the dry leaves of a tree in the autumn ; the people 
are loudly clamouring for their rights. They are 
coming unto their own. 

Leaders of thought are now talking not in 
terms of patriotism or nationalism but in terms 
of internationalism, International Peace and 
International Brotherhood. The abolition of 
Militarism is now on everybody's lips. While 
some blessed ones have clearly recognised the 
fact that the forces of disintegration will yield 
only to spiritual force, that materialism cannot 

44 THE master's world-union scheme 

satisfy the human soul, it has had its chance and 
it has failed — the time has now come when we 
must return to the Spirit and strengthen ourselves 
with spiritual power. That religion and religion 
alone can bind and keep the peoples of the world 
together is beginning dimly to dawn upon the 
vision of leaders of thought. They are now 
talking of bringing the Kingdom of Heaven on 
earth, — of a clear recognition and full realiza- 
tion of the Fatherhood of God as the only basis 
on which to build the new world society of 
peoples as the only guarantee against human 
society lapsing again into its old evil ways. 
These are some of the manifestations of the New 
Era that is now coming into existence. This 
is the result of Thought, of Great Thought, of 
the Greatest Thought that has ever crossed 
human mind. 

The fulfilment of Thought is in action. 
Thought is bound to result in action. Thought 
is greater than action. Thought travels swiftly 
even to the remotest corners of the globe. It 
works subtly, unseen and unconsciously. There 
is no limit to the scope of thought. Action is 
Thought in physical body, as it were. Action 
is more crude, limited in its scope and power of 


affecting other people. Thought easily affects 
the more sensitive instruments — the more spiri- 
tual, the believing and thinking mind. While 
there are others whose minds are less sensitive 
and respond less to subtle thought and more to 
crude action. 

First comes thought. It then finds expression 
in speech and then in action. But more often 
than not we find people uttering excellent ideas 
but owing to want of spiritual force, not daring 
to reduce them into action. In his case, 
Dayananda, having given this thought to the 
world, proceeded at once to translate it into 
action. He founded the order of Brotherhood 
known as the Arunachal Mission, as the embodi- 
ment of his ideals, as an epitome of the world 
society that he intended to establish. It was 
then that he declared his object to a bewildered 

By the end of the year 1906 (Pons, 131 3) a 
band of followers, earnest seekers after spiritual 
knowledge had collected round Dayananda at 
Silchar, Assam. At this time the proposal was 
to establish an Asranr* on a hillock, 3 miles from 

* An Asram is a religious household, where the 

46 THE master's world-union scheme 

the town of Silchar, on the bank of the River 
Barak and overlooking the Assam Bengal 
Railway. It is a beautiful spot, calm and quiet 
and free from the turmoil of the town. The idea 
however took some time to materialise and it was 
on the last day of Pous 1315 (Jan. 13th, 1909) 
that the Arunachal Asram was founded. 

The Mission started originally with 6 or 7 
inmates living in the Asram and a number of 
others who lived in their own homes in Silchar 
town and elsewhere. The object of the Mission 
was to bring about a religious revival, to afford 
training and discipline to all seekers after Truth 
with a view to make direct realization possible. 
The object of the Mission was further to inculcate 
the idea of the essential unity of the human race, 
to promote brotherly feeling amongst all the 
races and peoples, holding diverse faiths. 

Being attracted by his love, his force of 
character, his piety, his high religious attain- 

primary duty is to realize God by proper training and 
discipline and earnest efforts. The ordinary duties of 
a household are not neglected but these are made 
subservient to the primary object. Everything that is 
done is done with a view to facilitate the pursuit of 


ments, his great spiritual force and above all, by 
the maddening charm of his personality, people 
began to swarm round him, young and old, — 
men, women and children. Some of them 
became his disciples and joined the Mission. 
Some came to live in the Asram. In this way 
three* more Asrams grew up in course of time 
in different parts of the country and more people 
became his disciples. His disciples may be 
classed as coming under two heads : one class 
took their permanent abode in the Asrams, 
among whom were men with their wives, 
mothers, daughters and other relations. To the 
other class belonged men and women who 
lived in society, pursued their ordinary avoca- 
tions of life and followed the teachings of the 
Mission in their every day life, keeping them- 
selves in close touch with the Master and the 

The A srams have been the meeting ground 
of people of different castes, sects and even of 
men holding different religious faiths. They 
live together, mix with one another and move as 

t Another, a fifth one, the Lila Mandir has since 
been founded at Deoghar. 

48 THE master's world-union scheme 

members of one common family. Some of his 
disciples are Mahommedans, who have joined 
the Asram without ceasing to be Mahommedans. 
The one thing that has kept together so many 
different people with all the differences between 
man and man is a living faith in the Fatherhood 
of God and Brotherhood of man. The lesson that 
Dayananda has taught them is : God is my 
Father, every man my brother, every woman my 
sister and the highest form of religion is to love 
God in man. 

Every member of the Asram has his or her 
own peculiar method of spiritual development 
prescribed by the Master. But the one common 
mode of worship is Sankirtan, In this way 
selfishness and sectarianism have been driven 
away from the minds of all and they have learnt 
to know each other, respect the feelings and 
sentiments of each other and to love each other. 

Thus the Asrams have become places of 
training for the realization of the highest religious 
truths and of practising them in life by the in- 
dividual, according to fitness. There is no 
teaching of abstract principles but what is 
practised by the Master cind the members of the 
Asrams, Nothing is dictated or imposed from 


outside but the mind of the seeker is enlarged 
more and more to grasp what truth he ceui. The 
seeker is only put on the road to know the highest 
truth for himself and to practise this in his life. 
The very atmosphere of the A sram is such as to 
exert an elevating influence on the mind of every 
body. God is the goal of every member of the 
A sram and all his struggle and all his efforts are 
to know Him and to live in Him. Dayananda 
says when the human soul is truly anxious to 
know God, God does reveal Himself to that 
ardent soul. 

The A sram is a big household where Love 
reigns supreme. In ordinary households now- 
a-days there is no unity amongst the different 
members — brother separates from brother, father 
from son, husband from wife. And the reason 
is the absence of true and selfless love. Love 
is not the predominant factor in their relations. 
But here, in the A sram they live in perfect peace 
and amity. For, they have learnt to love each 
other. They have learnt to love God and 
having learnt to love God, love for brothers and 
sisters has come naturally and easily to them. 
Dayananda has infused this love into their 
hearts. Under his guidance and by contact with 

50 THE master's world-union scheme 

his holy personality, love for the self is dis- 
appearing from their minds and making room for 
love for others. They have been rescued from 
all that is mean, petty and evil — their hearts are 
enlarging, their ideas broadening and their 
vision expanding. Through his grace, they have 
tasted of bliss and their appetite for this bliss is 
grov/ing all the more. A new and wonderful 
world has opened up before their vision. 

In his relation with his followers, Daya- 
nanda is the very embodiment of Love. But at 
the same time he keeps an ever-vigilant eye on 
the spiritual development of each and every one 
of them. He is always kind, as Kindness could 
be, (his very name is kindness — one whose 
supreme happiness lies in being kind) and he 
would be stern when occasion requires it. He 
mixes with them freely, talks with them un- 
reservedly, plays with them in a most light- 
hearted fashion and dances with them in 
Sankirtan. He is their all — ^the centre of all 
their hopes, the spring of all their activities. To 
love him is their proud privilege, to be with him 
is the joy of their lives, to serve him is their sole 
ambition. They love him, they worship him, 
they adore him. What wonder that men. 


women and children have stuck to him through 
good report and bad, through suffering, want 
and persecution? 

The Asram is the common property of all. 
Dayananda's teachings have borne fruit on them. 
It is a religious republic. The idea of personal 
property has vanished from their minds. What- 
ever God sends, is shared by all alike, and each 
according to needs. There is a President for 
each Asram who looks to the wants of each in- 
dividual member and manages the affairs of the 
Asram. All work of the Asram is done by the 
members themselves — even the * mean '-est 
thing. Each is allotted the work that he is best 
fitted for by physique and temperament. There 
are no servants. That institution has found no 
place in the Asram. The doors of the Asram 
are open to anybody £uid everybody. The 
system of giving alms has been done away with. 
If there is food, the members of the Asram invite 
anyone begging alms, to share it with them, for 
he has as much right to it as anybody in the 
Asram. There is charity of feeling but no 
patronage — there is kindness but no favour. 
There is no sense of pity — for God alone can 
pity and no mortal being — ^but love for brothers 

52 THE master's world-union scheme 

and sisters. Love has changed their character, 
their ways of life, their movements and even 
their very look. Love has transformed them. 
Love has made them one in mind and one in 

Calmly and patiently each member performs 
his allotted task. They have had to pass through 
difficulties, danger, struggle in and struggle out 
— ^penury, starvation for days and days. They 
have been harassed, oppressed and persecuted 
both by the community and by the Government 
of the land but they have not lost heart, they 
have not lost faith in God and in the supreme 
ideal that the Master has held forth before them. 
They have been mercilessly beaten, imprisoned 
and persecuted for nothing in hundred other 
ways but undismayed and with undiminished 
faith, following the footsteps of the Master, they 
are marching on to the goal. Eternal progress 
is their motto, full and complete surrender to 
Truth is their religion, to lose their finite *self* 
in the greater *self' of humanity is their ambi- 
tion. True, no member has attained perfection 
as soon as he set his foot on the soil of the 
Asram but all their strivings are towards perfec- 


tion and under the sure guidance of their Master, 
they are confident of attaining it. 

Dayananda has impressed on the minds 
of his followers that God is the Supreme Director 
of this Universe. He is One, Indivisible and 
Universal. That Indivisible and Universal 
Being has for the sake of His own Lila become 
many. He is One in many and Many in One. 
Elach individual is a particle of His Being and 
this world is a field of Lila of that One in many. 
Through all our actions, all our strivings, we are 
tending towards our Original Being and this 
progress has been going on for all time — we 
have been on our eternal march from the begin- 
ning of our existence and it will go on till 

In different ages, in all the changes that 
have come and that are coming upon the world, 
we see the variation of the Lila of God. And 
just as in a theatre actors and actresses play the 
parts allotted to them, so we are all playing 
the parts that He has allotted to us. To one 
He has allotted the part of a thief, to another 
that of a saint, to another again that of a king, 
to another again that of a beggar and so forth. 
It is for us to play the role assigned to us. We 

54 THE master's world-union scheme 

must do that. It is not possible for us to run 
counter to His wishes even by the breadth of a 
hair. We work because He makes us work, 
we think in a particular way because He makes 
us think in that particular way — we love, we 
hate, we desire, we hope, we fear because He 
makes us do all these. We pursue one course 
because He sends us that way — we think it 
wrong, we give it up and take another — that 
also is for the fulfilment of His Lila — ^because 
He wants us to play different parts in another 
drama. He is the play-wright. He is the stage- 
manager. He alone knows what the stage-effect 
will be. 

Whatever happens is willed by God. But 
in our grossness we forget this truth. We are 
not conscious that whatever we are doing, we 
are doing at His bidding. We act through our 
blind impulses and say it is *we' — apart from 
God — who are doing but nevertheless we are 
acting according to the will of God. The more 
we emerge from this grossness, the more we 
become conscious that we are merely carryings 
out His will. But why this grossness? Why 
this passing from grossness to spiritual 
consciousness and all that? He takes us 


through all sorts of conditions of life so that He 
might build us all the better — with a view to our 
perfection. All our religious training and 
discipline is for making us realize more and more 
that it is really God who is working through us 
— our training and discipline is complete when 
we completely realize that we are but instruments 
in His hands, and, realizing that, we leave our- 
selves entirely in His hands. Our happiness 
increases the more vividly we realize at each and 
every turn that it is really He and not **!" — 
apart from Him — who is doing this, that and 
everything. The greatest happiness comes only 
when we are able to completely surrender our 
'selves', completely merge our *ego' in God an J 
realize Him in everything, in all that is going 
on around us. The striving of the members of 
the Arunachal Mission is to emerge more and 
more from this grossness. This is possible only 
through the mercy of God and they of the 
Arunachal Mission have thrown themselves 
entirely at the mercy of God for the fulfilment 
of their lives and their Mission. 

The mission has no fixed source of income 
— ^we never beg, we do not ask for any help, nor 
do we even expect any. For the maintenance 

56 THE master's world-union scheme 

of the Mission, Arunachal depends entirely on 
God and God alone. And it has been our ex- 
perience that on great occasions thousands of 
rupees have come in strange manner. God 
alone knows best what we really need. What 
comes in our way, we take that to be the gift 
of God. Very often we have nothing to eat and 
very little to wear, that also we take to be the 
will of God and His blessings. God must have 
meant it for our benefit. In this way, sometimes 
ten days out of thirty we go without food — but 
we starve all together. We suffer but we suffer 
together and we are conscious that God meant 
it for our good. The members of the A runachal 
Mission have learnt to submit to sickness, 
starvation and hardships in the same spirit as 
they would accept good health, comforts and 
prosperity. There is nothing to grumble about, 
nothing to be sorry for. 

Dayananda prizes freedom of the soul. 

This freedom of the soul is release from gross- 

ness, the unfoldment of the true self of man — 

the triumph of the spirit over matter. He says : 

**1 have given myself to Truth. I cannot 

sell myself to popular approbation. 

The whole country may go agednst 


me yet I cannot compromise Truth. 
In the end Truth is bound to be 
victorious. The latent spiritual 
instincts of the individual, race, and 
Humanity must be revived — other- 
wise, all efforts to lift mankind are 
doomed to failure. The man who 
is spiritually strong is free for ever. 
If the human soul is not free, 
nothing can avail him — ^he will be 
the sport of every breath of wind, 
he will break down at the approach 
of the first untoward circumstance. 
The human soul must be set free.*' 
Each member of the Asram is allowed to 
enjoy liberty and freedom to the fullest extent 
so long as his liberty and freedom does not 
infringe on the liberty of others and is not sub- 
versive of the proper regulation of the Asram, 

All caste differences have been done away 
with. What caste could there be between the 
children of the same Father } The only caste is 
in the degree of spiritual attainment — the nearer 
we approach Godhead, the higher we rise in 
caste. That is the only caste. But there can 
be no rigid watertight compartments. This 

58 THE master's world-union scheme 

difference is only relative for we are all tending 
towards Him and the difference in the distance 
of our goal is not fixed. It is diminishing every 
moment. There is difference in occupation 
according to fitness and natural aptitude but no 
work is dishonourable. AH work becomes 
honourable when it is performed in the con- 
sciousness that we are serving the Father — when 
all our actions tend towards Him, when in all 
our actions we try to realize Him. Harmonious 
working of social order depends on the per- 
formance by each member of his particular duty 
— all are necessary, none superfluous. How 
could one be high or low? Why should differ- 
ence in occupation be the boundary line between 
man and man? Outside this difference in 
occupation which is accidental and in the degree 
of spiritual attainment which is only relative, 
really there is no distinction between man and 
man. Outside these differences, there is a broad 
equality. Humanity is essentially equal. This 
New Era must be built on love. But the basic 
condition of love is equality. Not only hcis 
Arunachal held this as an ideal but has been 
permitted to reduce it into practice. 

In their relation there is perfect equality 


between man and man and between man and 
woman. Women enjoy the same amount of 
liberty as men. From the very beginning 
Dayananda inculcated this idea of equal 
rights for women and by and by, as the members 
became acquainted and accustomed to this, he 
has, with the full support of the members them- 
selves, given complete freedom to women. They 
move as freely as men, make Sanl^irtan 
separately from the men or join the men in their 
Kirtan, as they like. They are free to wear the 
Wl or not, just as they like. They perform 
the duties of the Asram, as suits them, in the 
same way as, and, by the side of men. One 
sister of ours, Nivedita, who has now left this 
world, was found competent cind she was 
appointed the President of the main Asram, the 
Arunachal. On the occasion of installing Sister 
Nivedita as President of the Asram, Dayananda 
^aid : 

**What 1 have done to-day is but a re- 
hearsal of what the world must do 
one day. That day is at hand when 
the world must give women equal 
In short, in the Asram women enjoy a posi- 

60 THE master's world-union scheme 

tion of respect, trust and responsibility and work 
by the side of men. We feel happy to note that 
this bold assertion of Dayananda is being ful- 
filled. Women all over the world are coming 
unto their own. One lady has forced her way 
into the Parliament of Great Britain, another was 
voted President of the Indian National Congress, 
an assembly that stands as the mouthpiece of 
300 millions of people, while in other countries 
also women are being appointed Councillors, 
Judges and so forth. Much of the misery of 
the world would have been saved if women had 
been allowed to take their proper share in all 
departments of life. 



God sends His blessings in the guise of 

terrible persecution. 

In this way from a very modest beginning 
Arunachal grew up to be a strong religious 
centre enlivening people all around with a new 
idea of religion and infusing a new spirit into 
them. The Sankirtan by the members of the 
Arunachal Mission in the Asram and outside 
began to attract people in large numbers. The 
novel ideas about religion, the novel mode of 
life in the Asram, specially the non-observance 
of caste distinctions in a caste-ridden country and 
the complete freedom to women, in a country 
where it was considered a virtue for women not 
to let people outside the inner family circle see 
their face, created a great sensation in society, 
especially in orthodox circle. Thakur Daya- 
nanda and the Arunachal Mission became the 
topic of discussion in all quarters. Some began 
to like Dayananda and his Mission while at the 
same time a party distinctly hostile grew up. 

62 THE master's WORLD-U^aON SCHEME 

Many were the charges levelled against Daya- 
nanda and the Arunachal Mission, How could 
that man who was my school-fellow become a 
saint? — How could he? — I met him only the 
other day ! How could that youngster whom 
I have seen from his boyhood, — how could he 
become the head of a religious movement? 
These were some of the many cogent reasons 
that people began to put forward. Dayananda 
means to do away with caste and thus to deal 
a blow at Hindu Society — otherwise why do 
Mahommedans come to the Asram7 It is not 
reconciliation of religious truths but an insidious 
attack on Hinduism, they began to say. Some 
even went one better. The Asram is a centre 
for political conspiracy, with the object of over- 
throwing Government, they said. Those whose 
relatives had joined the Mission naturally be- 
came angry and went against us. Some com- 
plained of disturbance of sleep on account of 
Sankirtariy others applied to Government for sup- 
pressing Dayananda as a danger to society. 

The popular idea in India was that a man 
who wanted to lead a religious life, the man 
who would lead others into the path of religion 
must eschew all pleasures of the earth and lead 


a life of penance and austerity, as if the earth 
and things of the earth were outside the limits 
of God and there was something inherently 
antagonistic between Him and articles of luxury. 
Their point of view is that God has surrounded 
man with so many temptations that at every 
point he must be on his guard against falling 
into the trap. The fact that Dayananda used 
dhoti and chadar instead of the usual mendi- 
cant's rag, he used to put on shoes — these were 
too much for them — they could not reconcile the 
idea that a man could dress well and enjoy the 
things of the earth and yet be intensely religious 
or that he could be a saint and a religious leader. 
But the chief objection was to the presence 
of women in the Asram. To lead a religious 
life and in company with women? How could 
that be? In recent and medieval times, when 
India had fallen from her ancient glory, sages 
and saints had avoided all contact with women. 
Woman stood in the path of man's highest reli- 
gious perfection — woman was the temptress — 
that was the common belief. To utter the word 
** woman" was considered to be a sin for a 
Sannyasin, One learned gentleman belonging to 
the legal profession asked Dayananda to leave 

64 THE master's world-union scheme 

women alone as their presence was the reason 
why large numbers of people who would other- 
wise have joined the Mission could not do so. 
Dayananda's emphatic reply was: ** Should I 
attain religious perfection and leave my mother 
and sister to grope in the dark? Half the 
population of the world are women. Neither 
half could attain perfection to the exclusion of 
the other. 1 can't confine my thoughts only ta 
men." TTie gentleman was put out. The sight 
of women mixing freely with men, taking part 
in Sankirtan in public and doing other work with 
men was so strange and so much against the 
rooted prejudice of the race, that they could not 
reconcile themselves to it. They thought Day a* 
nanda wanted to introduce immorality into 
society and that religion was a mere mask. The 
tongue of calumny was very active and spread 
all sorts of half-truths and lies. We wanted ta 
live immoral lives with our mothers and sisters, 
in the name of religion ! That was the charge. 
The charge also was that Dayananda was- 
a great hypnotist and that he had kept so many 
men, women and children together by the exer- 
cise of hypnotic influence. People forgot that 
great religious teachers have in all ages exercised 


tremendous influence over the mind of people 
not only in their own times but also in subse- 
quent periods when they had ceased to exist in 
mortal frame. The power to influence the mind 
of others is a test of the truth they preach — the 
measure of influencing the minds of others is 
the true measure of their greatness. They for- 
got that Christianity, Buddhism and Mahom- 
medanism are still living forces because of the 
momentum they received from Christ, Buddha 
and Mahommed. They forgot that the power 
which a great religious teacher wields over 
others differs from the p)ower of a hypnotist as 
heaven from hell. A hypnotist robs his victim 
of the power of independent thought and action 
but a religious teacher does the very opposite. 
He stimulates right thinking and helps a man to 
direct his actions towards the attainment of his 
objective. A hypnotist that could lift one from 
degradation and elevate him to the highest spiri- 
tual height is welcome. However, this idea 
took such a firm hold on the mind of people 
that even the highest Government officials were 
not free from it. In a kidnapping case which 
was brought in 1916, the Deputy Commissioner 
found Dayananda guilty of exercising undue 

66 THE master's world-union scheme 

influence over the mind of a female disciple who 
wanted to give her daughter in marriage to 
another disciple of his in contravention of the 
ordinary social custom. 

However, some people set to work against 
Dayananda and his Mission in right earnest. 
These were the upholders of truth and religion 
who have appeared in all ages. They have been 
indirectly instrumental in preaching the object 
of their calumny more than would otherwise 
have happened. These were the people who 
crucified Christ and poisoned Sankaracharya, — 
these were the men who pelted stones at 
Mahommed and broke his teeth. 

The advent of Mahendra Nath De, M.A., 
B.Sc, a man of great learning and piety, a man 
who had put his life and soul into the move- 
ment for fostering Indian industries, an ardent 
advocate of national education under national 
control, — to the Arunachal Mission, in February, 
191 (Magh, 1316) was the signal for a renewed 
and vigorous attack on Dayananda and his 
Mission. They seized this fact and put it for- 
ward as proof of their allegation that the A sram 
was a secret political organization. The sub- 
ordinate officers of the Police Service joined 


hands with the opponents of the Mission. As 
a matter of fact, Mahendra, now known as Rishi 
Yugananda, was attracted to the Mission from 
the pure motive of leading a religious life, as 
he was fully convinced by Dayananda in course 
of the very first conversation that he had with 
him, that nothing but spiritual force can lift a 
fallen nation and that the regeneration of the 
country and of the world is to be achieved by 
Love and not by hatred. 

However, some people were determined to 
suppress this great religious movement. They 
were on the look-out for an opportunity and 
that opportunity was not long to come. The 
Silchar Police, without making the slightest 
enquiry, arrested Dayananda and two of his 
disciples, handcuffed them and sent them in that 
condition by rail to Habigunge, a distance of 
nearly 200 miles on the charge of having 
kidnapped 4 minor boys. The Magistrate found 
the charge untrue and set them free. This was 
the beginning. 

Baffled in their first attempt, the Police 
began to look for other opportunities. They 
began to harass the members in every possible 
way. Attempts at intimidating people from 

68 THE master's world- union scheme 

paying even occasional visits to the Asram were 
made. One Police Officer was deputed to 
attend the Asram every day and to take a note 
of all those who came there. Soon after, the 
Asram and the houses of some of the disciples 
at Silch*r and elsewhere were searched but 
"nothing incriminating was found against the 

At this time pressure was brought to bear 
on some of his disciples who were in Govern- 
ment service, to cut off all connection with the 
Mission. Their emphatic reply was they would 
rather give up service and be reduced to poverty 
than give up religion. They were true to their 
religion. When Government pressed them 
again, they gave up service. Blinded by their 
prejudice against the Mission even educated men 
failed to see that people in their circumstances 
could not sacrifice their all for nothing. What 
was it that they got from Dayananda that they 
could give up service and reduce themselves and 
their families to poverty ? What was it that they 
prized more than their worldly gain? None 
cared to know. 

Nothing dismayed, Thakur Dayananda 
and his disciples began to work vigorously. 


Parties of men were sent out from the Asram to 
tour in the surrounding districts, holding 
Sankirtan wherever they went. Their object was 
to turn people's thoughts to religion. They 
went from village to village, singing and 
dancing, sometimes without food but never 
asking for anything from anybody, suffering 
from cold but never asking for shelter. If any- 
body gave them food, they took it as coming 
from God. If anybody gave them shelter they 
took it as gladly as they would have taken shelter 
under a tree. People began to like the 
Arunachal Sankirtan and as they progressed 
through the country men in increasing numbers 
began to join them in each village and town. 
Invitations also came from many respectable 
quarters to come and hold Sankirtan. Huge 
Sankirtan parties and processions began to be 
held. In this way a tremendous religious feeling 
was created and the Arunachal Mission was the 
talk of the whole surrounding country. 

At this time, on his return from a tour in the 
interior, Dayananda was served with ein order by 
which he was asked to attend the Police Station 
at a distance of three miles, every alternate day, 
to stop Sankirtan on the ground that *people 

70 THE master's world-union scheme 

were being carried away by their emotions ancJ 
the bond of society was loosening'. Needless 
to say, Dayananda refused to abide by such an 
illegal and unjust order. Police began syste- 
matic persecution on the members of the 
Mission. Finding no remedy from the Local 
Government in spite of repeated representations, 
on the 29th October, 191 0, the disciples sent the 
following telegram to the Local Government and 
the Government of India : 

* 'Police harassment of the Asram people 
is seriously interfering with their 
religious work. The Sevaks collect- 
ing *Musti Bhiksha' are threatened 
with prosecution under section 109. 
Thakur Dayananda, the Head of the 
Asram, regarded by thousands as 
the very impersonation of holiness, 
has been ordered by Police Inspec- 
tor to attend Thana in person every 
other day. To crown all, it was 
verbally ordered that "Nam-Sankir* 
tan' the most popular of Hindu 
religious practices, must forthwith 
be stopped. We earnestly pray for 


immediate intercession of His Ex- 
cellency the Viceroy." 

In pursuance of the above telegram, Mr. 
Rivet-Carnac, the Deputy Inspector-General of 
Police visited the Asram, had a talk with the 
Master and found nothing wrong against the 
Mission. He regretted the handcuffing episode 
and said it was owing to inexperience and want 
of tact that individual Police Officers had molest- 
ed A sram people in the pursuit of their religious 
duties. He gave a solemn assurance on behalf 
of Government that such things would not occur 
again in future and that Police espionage would 
cease. However, this gentleman retired soon 
after and the Police went on the same as before. 

Swami Hansananda who, sometime later, 
was out with a party of 1 7 members of the 
Mission holding Sankirtan from place to place 
was arrested with his party at Mymensingh and 
was kept in lock-up for some days and then 
set free. At Dacca they were again subjected 
to Police search and Police espionage. Accord- 
ingly, he and his brother disciples sent the 
following telegram to the Viceroy on the 29th 
August, 191 1 : 

**Repeated Police attempts encouraged 

72 THE master's world-union scheme 

by distinctly hostile attitude of Local 
Government to kill a great move- 
ment of Love striving to unite the 
East and the West by ties of Love, 
driving thousands of peaceful law- 
abiding people to desperation. 
Prompt enquiry into Arunachal 
grievances desirable to avert com- 
plicated religious situation on eve of 
King Emperor*s visit.*' 
But no redress came. This v^ent on. At 
this time and from long before, there was a 
revolutionary movement in the country with the 
object of overthrowing the British Government. 
Dayananda made it abundantly clear to the 
authorities that his goal was poles asunder from 
the goal of the revolutionaries, that his was a 
religious movement having nothing to do with 
ordinary politics. But all this to no purpose. 
The harassment of the Asram people and 
interference in religious performances went on. 
Finding no redress of their wrongs, a memorial 
was sent to the King Emperor on 26th Dec, 
191 1 while His Majesty was on a visit to India. 
The Private Secretary in reply intimated that the 
^ame had been forwarded to the Home Depart- 


ment of the Government of India. The Home 
Department wrote back to say that it must be 
sent through the Local Government. This was 
done. The Local Government sent it on to the 
Government of India who instead of forwarding 
it, held it back. A memorial was then sent 
direct to the Private Secretary of His Majesty 
requesting him to place it before the King- 
Emperor. This went as far as the Buckingham 
Palace but no farther. It was sent back to the 
Government of India by the Private Secretary, 
who sent it to the Assam Government, wha 
again returned it to the Asram people. 

In the meantime a branch Asram called the 
Dole Gobindo Asram was founded in the first 
part of March, 1912 at the house of Rishi 
Yugananda, at Jagatshi, in the adjoining district 
of Sylhet. On the occasion of the opening 
ceremony, grand Sankirtan was held for days 
together, many thousands of people having 
joined from far and near. At this time the idea 
was conceived of performing a N am-Mahajagna 
and Dayananda and his disciples took the vow^ 
of continuing this ceremony, as appeared from 
printed handbills distributed at that time : 

**so long as the flag of Love inscribed 

74 THE master's world- union scheme 

with the name of Sri Gauranga (God) 
did not flutter in the World — so 
long as the whole world was not 
filled with the song of **Pran-Gaur 
Nityananda*' — so long as the Era of 
of Love, bathed in the tears of saints 
and lovers of humanity, was not 
enthroned in human heart." 

They prayed to God that 

* *they might be given strength to continue 
this grand ceremony till the fulfil- 
ment of their vow.*' 

;and that 

*'if that was not the will of the Supreme 
Being, may they perish and may 
their bodies be reduced to very dust 
and be mixed with the holy dust of 
the Asram/* 
That was the vow Dayananda and his 

<lisciples took. In inviting people to come and 

join them in this sacred work, they declared : 

'*That supreme moment has come when 
we must sacrifice ourselves un- 
reservedly for the good of 
Never, never in the history of the human 


Tace was such a grand ceremony undertaken with 
such a supreme end in view. They wanted to 
establish the Kingdom of Love on earth. They 
wanted to usher in that New Era of Love by the 
power of prayer, by invoking the mercy of God 
•every minute of the hour, every hour of the day 
and every day of the month — and, if months 
rolled into years, they would not stop — they 
would not stop till their goal was reached, till 
their vow was fulfilled. Dayananda lit this 
sacrificial fire and invited one and all to come and 
join him and sacrifice themselves for the good of 
humanity. His disciples unreservedly threw 
themselves into the fire. Could this go in vain? 
No. The God of Humanity granted their prayer 
and great was the reward that they received. 
He marked them out for ever as His own, as His 
chosen, who would suffer and by their suffering 
bring the Kingdom of Love on earth. That re- 
ward came soon in the shape of persecution — 
terrible persecution. Blessed are they who 
suffer ! The supreme moment of their lives had 
come indeed. 

The grand Sankirtan that began early in 
March continued day and night without any 
break. There were about 100 members, men. 

76 THE master's world-union scheme 

women and children in the Asram, They 
divided themselves into groups and used to carry 
on the Sankirtan in shifts. They resolved to 
give up their lives but not this noble vow. They 
had taken the vow in the name of God and they 
could not give it up. 

At this time printed reports used to appear 

at the end of each month. The first report says • 

**The members of the Mission have 

resolved, under command of God, to 

carry the name of Gauranga (God) to 

the farthest limit of the world. . . '* 

and that they would go on repeating by day and 

by night the Mantra of Pran Gaur Nityananda 

**for the good of the world — until Peace 

was established on earth** 

leaving aside all their personal comforts and 

personal happiness. Those whose thoughts did 

not before this, extend beyond the limits of their 

own family, now began to think of the world, 

to weep for the sufferings of the world. One 

Asram lady fasted for six days and wept for the 

suffering world and did not touch food till the 

revelation came to her that the bliss which 

they of the Arunachal were tasting, would 

descend in torrent and flood the whole world 


at no distant date. This unlettered woman had 
no geographical idea of what the world was. 
But her heart had been filled with divine love and 
it was love that conjured up the vision of the 
world before her eyes. Breathes there a man 
who could muster courage to say that this love 
and this fasting of love shall go in vain ? 

That all the thoughts of the followers of 
Dayananda were spun round the world would 
be seen from the following translation of 
a verse which our brother Bipulananda wrote 
under inspiration sometime before this : — 

From the feet of my Lord Srikrishna, 
Rushing gleefully comes there 
A tidal wave of Heavenly Bliss, 
In the land of King Bharat. 

Look, there rise from their slumber 
The many million sons of Saugor. 
To-day has vanished their poverty and 

misery — 
They have drunk deep of this Bliss. 

Hark, O ! Humanity, we have come. 
Away with all thy fears. 

78 THE master's world-union scheme 

The Supreme Truth we shall preach 
All through the wide world. 

In the blissful torrent of Peace, 
We shall wash clean the bloodstained 

field of battle. 
A stream of divine Love we shall send 
Into the world gliding merrily on. 

Oh ! the joy ! The Lord that slept 
In human heart is awake. 
Soon shall vanish feud and hatred, 
The ruling passions of Humanity. 

In course of this grand Sankirtan many 
became inspired and saw the vision of the 
glorious Dawn of the Human Race. They saw 
it coming. They heard the footfalls of this 
Dawn of the Human Race. 

However, this Sankirtan created a great 
sensation all over the country. People in their 
thousands — Hindus and Mahommedans, came 
and joined the Kirtan. People even of other 
nationalities and of different religious faiths also 
joined. Mr. Ezra, a Jewish gentleman of large 
sympathies and great piety and Editor of Divine 


Truth came to visit the Asram and was greatly 
charmed by the Sankirtan and the life of bliss 
and divine happiness that the members were 
living in the Asram, 

In this world, for the fulfilment of the Lila 
of God, two opposite forces are always at play. 
One is necessary to bring the other into more 
prominence. Darkness heightens the value of 
light, evil tries to subdue good but it is good 
that survives in the end. Truth has always to 
struggle against untruth — untruth sometimes 
overshadows truth but it is truth that comes 
victorious at last. So did it happen with the 
Arunachal Mission, This Nam-Mahajagna for 
the good of Humanity attracted many thousands 
of people while it repelled some others. The 
opponents of Dayananda became furious at his 
phenomenal success. They bit their lips and 
swore once more that they would suppress 
Dayananda and his Mission. In this their pious 
design they found ready help from the subordi- 
nate rank of the Indian Police. They began to 
work through them and with their help they 
influenced Government officials. A small Police 
force was deputed to Jagatshi to prevent the 
occurrence of any disturbance. This was in 

80 THE master's world-union scheme 

addition to the Police already deputed by the 
Magistrate from the adjoining district of Cachar 
where the Arunachal Asram was situated, to 
watch over the movements of the members of 
the Asram. Towards the last week of March, 
Dayananda and two of his disciples were charged 
before the Subdivisional Officer of Maulavi 
Bazar for causing disturbance by Sankirtan and 
were fined Rs. 10 each. A theft case was also 
got up against one member but the trying Magis- 
trate found the charge to be false and malicious 
and dismissed it. **In the early part of June, 
1912," says* the Chief Commissioner of Assam, 
* *a largely signed petition against the A sram. was 

submitted to the Chief Commissioner This 

petition was duly verified. (Italics mine.) It 
concluded by saying that the petitioners 
**supposed*' the Asram to be '*an impure, 
obscene, immoral and indecent institution, 
opposed to public policy and good morals,'* Eind 
begged the Chief Commissioner to disperse this 

* This and other observations of the Chief Com- 
missioner as alfeo the observations of the Enquiry 
Commissioner are taken from Gazette Elxtraordinary 
of the Assam Government, dated April 5th, 1913. 


unlawful gathering, etc.*' It must be noted 
here, if this petition was at all verified, it was 
verified from those who had sent the petition. 
We knew nothing about the charges nor about 
the verification. 

Following on the heel of this, a petition was 
filed on 20th June by a man of Jagatshi before 
the Subdivisional Officer of Maulavi Bazar com- 
plaining against Dayananda for having kid- 
napped his minor brother, who, as a matter of 
fact, was subsequently found to be a youth 
of 1 7 years and the complainant and a legal 
practitioner were charged with giving false in- 
formation and sent to jciil. But the Subdivisional 
Officer, Mr. Gordon, without holding any preli- 
minary enquiry at once issued a warrant for the 
production of the *minor' for execution within 
the 1st of July. 

In this way, the Police, with the connivance 
and active support of some local men was ham- 
pering the Asram people at every step in the 
performance of their religious duties. Repre- 
sentation after representation, petitions and 
memorials to Government officials, petition to 
the King proved of no avail. In spite of the 
most solemn assurance that they had absolutely 

82 THE master's world-union scheme 

no ulterior object in view such as the overthrow 
of the British Government and in spite of the 
fact that absolutely nothing incriminating was 
found in the Asram at Arunachal and at the 
houses of the disciples as the result of repeated 
Police searches the authorities did not change 
their views about the Mission. Although the 
Asram and even the private apartments of the 
Asram were open to the access of the public, 
although everything that was done in the A sram 
was done in the full light of day, for they had 
nothing to conceal — nothing of which they could 
be afraid or ashamed, the authorities still clung 
to the view that some mystery surrounded the 
Mission. The Police went on with their work of 
oppression, harassment and interference with the 
religious practices of the Asram and the move- 
ments of the disciples. Under the circumstances, 
Dayananda took the only step that was left open 
to him, the one step that leaders of religious 
movements have in all ages taken, the one step 
that every man and every woman ought to take 
under similar circumstances. That step was to 
stand firm in the name of God, to hold fast to 
religion without any fear of consequence. 


Accordingly, on June 30th, 1912, he made a 

declaration to the following effect : 

**Arunachal has been before the public 
for the last four years. All this 
time it has patiently borne with the 
utmost persecution by Government. 
At every step the pledges of the 
Emperor are being violated by the 
Executive Authorities. Instances of 
improper interference with Religion 
(pursuit of religion) have been wired 
repeatedly to the Supreme head of 
the Executive Government, the 
Viceroy, by the Seva^s (men) and 
Sevikas (ladies) of the Asram, In 
the result matters have gradually 
assumed such a magnitude that in 
the present circumstances, we are 
forced with deep regret, to disregard 
illegal orders (executive actions). 
To assist the subject in the matter 
of Religion is the paramount duty 
of the Sovereign. The Sovereign 
Power having refused to acknow- 
ledge that duty and having paid no 
heed to (our) repeated requests to 

84 THE master's world-union scheme 

mend matters, from the considera- 
tion of Religion alone, we disown 
the allegiance, which, we, as sub- 
jects owe to the Sovereign (we dis- 
solve the relation of Sovereign and 
Subject). India has ever been the 
home of Religion. Rather than being 
hampered in the pursuit of Religion, 
A runachal would feel happy to sub- 
mit to any consequence. 

— Dayananda. 

(Translation by the writer from Ext. 
No. 4 in case No. 917 of 1912.) 
On July 1st, one Head Constable came to 
the Asram and saw the *minor* boy but, as he 
himself said, he **did not apprehend". He 
saw Dayananda who told him that the boy 
* *should not be seized while the Kirtan was pro- 
ceeding '*but that he should wait till the boy 
came out of the Kirtan*. As the boy did not 
leave the Kirtan , the Head Constable waited for 
sometime and then went away. He reported to 
the Authorities that he was of opinion that the 
A sram was a political and not a religious organi- 
sation and that he apprehended bloodshed if the 


warrant was sought to be executed. What led 
him to come to this opinion, Heaven alone 

The members of the Asram went on with 
their Nam-Mahajagna the same as before. In 
the evening of the 6th of July, Mr. Beaumont, 
Assistant District Superintendent of Police and 
other Polite Officers with about a score or two 
of Policemen armed with rifles and bayonets 
came to the Asram, apparently to execute the 
order. Mr. Beaumont and an Indian Deputy 
Superintendent of Police rode in front of the 
party and on entering the Asram, made direct 
for the place where Sankirtan was going on. 
One of the inmates of the Asram, Abhedananda 
came up and tried to dissuade Mr. Beaumont 
from entering the place of Kirtan in this aggres- 
sive fashion and thereby violating its sanctity. 
As Mr. Beaumont would not stop, Abhedananda 
struck his horse with a trident, which he used 
to carry about and which he had in his hand at 
the time. Mr. Beaumont's party behind at once 
opened fire. Some of the inmates came out 
with the report of firing and Abhedananda 
and another followed by some 6 or 7, wholly 
unarmed, went forward. The Police party 

86 THE master's world-union scheme 

moved backwards, at the same time keep- 
ing up the firing and thereby wounding 
several persons. In course of the retreat two 
members struck Mr. Beaumont, one with an 
umbrella and another with the stick of kettle- 
drum. He was not wounded and as he deposed 
afterwards, *it was pointed out to him on the 
way' that there was a scratch on his head. 

Mr. Beaumont stated in his deposition that 
he **thought" he heard **a shot*' coming from 
the direction of the Asram **but saw no smoke". 
In his judgment the Magistrate said: **As no 
other witness deposes as to this shot being fired 
from the direction of the Asram, I think that in 
the middle of the confusion when he was being 
attacked, Mr. Beaumont must have mistaken 
some other noise coming from the Asram/' Of 
course the suggestion of hearing a gun shot from 
the direction of the Asram was an invention 
pure and simple. Six months later, when the 
Commissioner of the Division held enquiry into 
the charges of outrages on the inmates of the 
Asram, this story of hearing a gun shot from 
the direction of the Asram (without smoke) was 
sought to be further developed and supported 
by an additional witness. And, notwithstand- 


ing the finding of the Magistrate to the contrary, 
the Commissioner was disinclined to dismiss the 
probability of firing from the A sram and in sup- 
port of his view adduced a chain of arguments, 
the logic of which no mortal being can follow. 
It may be mentioned here that as a result of the 
search on the 8th of July, immediately after the 
arrests (as also searches made on previous occa- 
sions) not a bit of firearm was found nor any- 
thing from which the remotest suggestion could 
be made that the members of the A sram intended 
to offer resistance or use force far less to use 

As a result of the firing, seven persons were 
wounded. Rishi Yugananda and Swami Ajapa- 
nanda were hit with bullets, Amarananda*s 
breast was honeycombed with shots, Swami 
Abhoyananda received no less than 17 shots, 
Pijushananda received a shot through the eye 
which has affected his brain and impaired his 
mental powers. Acharya Pronabananda and 
Kalicharan received several shots each. 

In considering whether the Police were 
justified in firing, the Magistrate observes in his 
judgment : 

**Was the Police justified in firing their 

88 THE master's world-union scheme 

rifles? Considering the manner 

in which Mr. Beaumont was hard- 
pressed by the SadhuSy* some of 
whom were armed with tridents and 
that he was driven back a consider- 
able distance when he had only a 
polostick in his hands, 1 am not 
prepared to say the Police were 
not justified in firing to protect Mr. 
Beaumont even if they had received 
no orders to fire.** (Italics mine). 
The Magistrate further finds : 

**The Police could probably have sup- 
ported Mr. Beaumont more eflfi- 
ciently if they had clubbed their 

rifles and used them as lathies 

there can be little doubt that the 

majority of the Police present ran 


As a matter of fact, if the Police wanted to 

prevent the attack on Mr. Beaumont they could 

have easily done that. Firing was absolutely 

* Sadhus sometimes do carry tridents in their 
hands. As a result of the search only 5 tridents 
were found in the Asram. Only Abhedananda used 
his trident. 


unnecessary and without any warning. The 
Deputy Superintendent of PoHce and Mr. 
Beaumont deposed that they gave orders to fire. 
TTiese officers were not put on their trial for this 
illegal firing, they were not even censured. The 
Chief Commissioner in reviewing the whole 
incident says : 

**The Chief Commissioner laid the facts 
before the Law Officers of the 
Crown, who advised that the Police 
were justified in firing,** (Italics 
In concluding the point, the Chief Com- 
missioner regrets the injuries and the conduct of 
the * rioters* ! 

Elaborate preparations were made on the 
7th. The Asram was surrounded on all sides 
and nobody could come in or go out. The 
Deputy Commissioner, the Chief Administrative 
Authority of the District, came to Jagatshi with 
a large number of men, armed with rifles and 
ammunition. A doctor with surgical require- 
ments also accompanied the party. The Deputy 
Commissioner put himself in charge of the 
operation and fixed his head quarters at a distance 
of a mile from the Asram. In the evening he 

90 THE master's world-union scheme 

wrote to Thakur Dayananda asking him to see 
him next morning outside or at the gate of the 
Asram and demanding from him a guarantee 
against injury. Thakur Dayananda wrote back 
that he was free to come with or without escort 
and that it was against his reHgion to molest or 
injure anyone coming to his house. Next 
morning the Deputy Commissioner, with some 
of his armed men, met Thcikur Dayananda at 
the gate of the Asram. Thakur Dayananda had 
brought out his papers to show him how the 
Mission was being systematically persecuted by 
the Police. The Deputy Commissioner abso- 
lutely refused to go into these and demanded 
surrender of all the inmates of the Asram in 
batches of five at a distance of 200 yds. outside 
the Asram. Dayananda refused to leave the 
Sankirtan and the Deputy Commissioner went 
away remarking that he had many sepoys with 
him. About an hour after the Deputy Commis- 
sioner returned with about 100 armed men, 
consisting of Civil Police and Military Police and 
a large number of men armed with long clubs 
requisitioned from the local landlords. They 
entered the Asram and proceeded at once to 


At that time tumultuous Sankirtan was 
going on. People were absolutely unmindful of 
what was happening outside. One or two who 
were outside the Kirtan were promptly secured. 
The D. C. then led his men towards the Kirtan- 
ghar, the place where Sankirtan was being held. 
Then what followed is a tale of inhuman atro- 
cities. The men had their bayonets fixed. They 
entered the room, freely used their bayonets 
and the butt-ends of their rifles. They kicked 
and threw people on the ground and dragged 
them out of the room, one after another, by the 
long hair worn by men also. Every one of 
them was bound by rope, the men with their 
hands on the back or with their long hair over 
the head and the women in front. In their 
wanton assault they made no distinction between 
men and women. Even those who had been 
wounded seriously by gun fire on the 6th were 
not spared. Swami Ajapananda who had 
received a bullet wound on the thigh and 
Amarananda who had been mortally wounded 
on the breast were dragged out by the hair of 
their heads and thrown violently on the ground 
outside. Thakur Dayananda who was singing 
in the midst of the Sankirtan was seized by the 

92 THE master's world-union scheme 

hand by the D. C. himself and Captain 
Broughton. Two or three men struck him on 
the chest with the butt end of their rifles, one 
gave him a bayonet thrust on the head and 
another in the abdomen. He fell down, was 
tied with rope and taken outside. There he 
was kicked several times by some of the men 
and not satisfied with this the D. C. himself 
came and kicked him, although he afterwards 
denied this charge. Swami Hansananda, who, 
in a state of inspiration, went out dancing 
with his arms outstretched, was caught hold of 
by Captain Broughton, beaten and ducked in 
mud and water. In his evidence the Captain 
said he pressed his head into a ditch **two or 
three times.*' He did not let him go till he was 
half done to death. Asked in Court why he did 
it, his answer was, **Because he deserved it.'* If 
there is anybody on earth who did not deserve 
it, it was the Swami. At that time he was a 
slim young man of 23 or 24. He had absolutely 
nothing in his hands. He is a most loving 
and lovable person and the divine expression of 
his face would convince any one at a glance that 
it was not in his nature to injure any body. It 
may be recalled here that four years later when 


he was in a similar state of ecstasy and was 
dancing about, a European lady, charmed with 
his divine expression, came up to him and em- 
braced him. 

Those women who were in the temple or 
nursing the wounded, were also beaten and 
dragged out, including a lady 80 years old. The 
image of Gauranga was robbed of gold orna- 
ments and broken. Of the women several 
received severe injuries, one had her collar-bone 
broken and another had her artery cut and she 
bled profusely. The rest were more or less 
severely injured. 

The inmates of the Asram offered not the 
least resistance. In view of what had happened 
on the 6th, Thakur Dayananda had strictly 
enjoined upon his followers not to resist — not 
even to raise their hands to ward off attacks. 
And they obeyed his orders most faithfully — 
each and everyone. Captain Broughton in his 
evidence only complained that **when the butts 
were being used the men did not come forward 
to be arrested.*' They did not readily yield — 
that was the complaint. They had taken the 
vow of continuing the Kirtan and they could not 
give it up. They would continue taking the 

94 THE master's world-union scheme 

name of the Lord to the last — that was their 
resolve. Such was the intoxication of the name 
of the Lord, that one old Sadhu, Kalicharan who 
liad been kicked, beaten and tied continued still 
to repeat the ncime. Each time he shouted the 
name of the Lord, blows fell on his face. As 
the result of beating he could not stand. He 
was bound hand to hand and foot to foot and 
a bamboo passed through his hands and feet cind 
he was carried like a caurcass. The pointed end 
of an umbrella was also thrust into his mouth 
to make him stop. But still he continued to 
shout **Pran-Gaur Nityananda*'. Some liquor 
was then poured into his mouth. With refer- 
ence to this outrage the Commissioner in his 
report, said : — **lf anyone poured liquor into his 
mouth, it was probably done in good faith and 
was not intended as an outrage but as a stimulant 
for a person who appeared too weak to walk. 
I acquit the Police of all blame in regard to this 

However, the whole pairty consisting of 57 
men, 28 women and 20 children were all 
marched off to Maulavi Bazar, a distance of 
4 miles. They were made to walk through 
paddy fields full of mud and at places knee- 


deep water, there being no proper roads. Three 
ladies who had been more seriously wounded 
were carried in doolies (a conveyance of square 
shape made of bamboo), while all the rest had 
to walk. The hands of the women were untied 
so that they could carry their children on their 
arms, or give breast. The men reached Maulavi 
Bazar at 1 2 noon and the women at 3 P.M. They 
were shut up in two separate rooms in the Police 
Station, each room measuring 15ft. by 20ft, 
All the doors and windows were closed and for 
ventilation there were only sky -lights. It was 
the hot season and their suffering was terrible. 
In the evening a doctor came and dressed their 
wounds and they were given food at night. The 
three ladies mentioned before were sent to 
hospital and the remaining were set free between 
7 and 8 P.M. They had no place to go to, no 
friends to help them at Maulavi Bazcir. Some 
kind-hearted gentlemen of the place took com- 
passion on them and gave them shelter till they 
could be removed by their friends. All the 
male members of the Asram were sent next 
morning to Sylhet, the head-quarters of the 

After the inmates of the 'Asram had been 

% THE master's world- union SCHEME 

arrested, began a loot of their properties. The 
musical instruments were all broken, — lamps, 
pictures, boxes, nothing was spared. The Police 
took possession of the Asram and continued in 
possession from 8th to 12th, made a thorough 
search, had the floors dug up and the pond 
dragged. But no weapon, nothing of the kind 
was found. Of the 7 persons wounded by gun- 
fire, three had been taken along with the party 
and the remaining four were sent next day to 
Maulavi Bazar and they were attended to on 
the 10th. From there they were sent to Sylhet 
hospital, where Rishi Yugananda, after suffering 
excruciating pain for 10 days died. 

57 members of the Asram were sent up. 
All were released except 1 3 who were tried on 
a charge of rioting on the 6th of July and con- 
victed. Except one all refused to make ciny 
defence, as they considered it of no use. The 
following is the statement that Thakur 
Dayananda made : 

**In my humble way 1 have been leading 
a religious life and I am conscious 
I have not committed any offence. 
In view of the wanton and un- 
warrantable harassments and perse- 


, cutions to which I have been sub- 
jected for the last two or three years 
in carrying on my Mission of Love 
and the inhuman outrages lately 
committed upon my fellow- workers, 
on men, women and myself at 
Jagatshi, I find this case is but 
another phase and a continuation of 
that outrage. Hitherto I have got 
no redress and expect none in future. 
No statement would be of any avail. 
Hence 1 make no defence.*' 
TTiakur Dayananda and another were 
sentenced to rigorous imprisonment for a year 
and a half, Swami Abhayananda and Acharya 
Pronabananda for one year each and the rest 
Tanging from three to six months. The trial 
was held in Sylhet jail and newspaper reporters 
were shut out. But the news of these outrages 
leaked out and strong comments were made 
in the Press. Even European-owned news- 
papers pressed for a commission of enquiry. 
In response to this the Chief Commissioner of 
Assam met public opinion half way and instead 
of appointing a mixed commission of officials 
and non-officials, deputed the Officiating Com- 

98 THE master's world- union scheme 

missioner of the Division to enquire and report 
only on the incidents of the 8th of July. No 
enquiry was made as to the firing on the inmates 
of the Asram on the 6th. 

The Deputy Commissioner, Mr. Barnes 
and Captain Broughton in their evidence before 
the Commissioner denied the charge of having 
bayonetted the inmates, but Mr. Barnes admit- 
ted that bayonets were not unfixed till after the 
whole thing was over. He says he ** noticed 
all the bayonets to see if any one of them was 
blooded. None was blooded." What prompted 
him to examine the bayonets God alone knows. 
The Commissioner in his report says bayonets 
were not used and that * *medical evidence alone 
placed that beyond doubt.** The medical 
evidence is very amusing. The Doctor who 
examined the wounded at Maulavi Bazar said, 
he had not entered the cases in his regular 
register but on a separate piece of paper and in 
pencil and that even at the time of the enquiry 
these had not been entered although cases of 
much later times had been entered. He said 
** copies of these notes were taken by the D. C. 

either on that day or the day after I was 

asked by the D. C. about bayonet wounds and 


I told him that I did not find any bayonet 
wounds . ' ' He however admitted the wounds of 
Nagendra, Gopal Sarma and Digendra **were 
caused by pointed instrument," that from his 
notes it was not possible to say the nature of the 
wound of the lady who had her artery cut. In 
some cEises also he did not put down the 
dimensions of the wounds. He said he had 
questioned the wounded at the time of dressing 
and some said they had come by their wounds 
by bayonet thrusts and others said by butts. 
The Doctor who examined the male members 
at Sylhet also made rough notes but did not 
enter them in the register, though registers were 
regularly maintained. He admitted the wound 
of Haralal was probably caused by a **sharp 
pointed weapon.'* Captain Scott the Civil 
Surgeon of the District who examined the 
wounded persons afterwards repudiated the 
theory of bayonet wound but could not give the 
exact date when he visited the wounded persons 
nor did he keep any note. 

The Commissioner explains away the 
assault on women on the ground **that they 
were not readily distinguishable from men." 
Perhaps he forgot that at the time it was broad 

100 THE master's world-union SCHEME 

daylight. With regard to the charge of men 
and women being dragged by the hair of their 
head, the Commissioner says, ** without doing 
this, investigation of the offence emd arrest of 
offenders were impossible" and with regard to 
assault on women he says, **A few women were 

tied they were not very gently treated but 

under all the circumstances, 1 do not think the 
Police can be blamed." With regard to the 
arrest and marching off of women the 
Commissioner says, ** Actually, they chose 
(except one or two) to go to Maulavi Bazar with 
their male relatives and children. At Maulavi 
Bazar they were not imprisoned but merely 
given shelter, etc., etc.*' 

With regard to the desecration of the image 
of Gauranga which was worshipped by the 
Asram people, the Commissioner notes the fact 
that a meeting of orthodox Hindus had ex- 
communicated Dayananda on the grounds that 
his manners and customs were opposed to Hindu 
religion inasmuch as he worshipped* ''Sudra 

* In India God is often worshipped as the 
Universal Mother, who dwelleth in a special manner 
in small virgin girls. Hence the practice of Kumari- 
puja (worship of virgins) has generally come into 


girls,'* that he was removing caste distinctions 
and allowing women to join Sanl^irtan. He 
concludes : 

**These and other facts cast a slur on the 

form of Hinduism professed by the 

Asram. It appears therefore (Italics 

mine)) that the sanctity of the Asram 

idol was very dubious and if it was 

not sacred, then it could not be 


The Commissioner also observes, **Mussal- 

mans, one Jew, and low caste Hindus shared in 

the religious exercises of the members of the 

Asram/' Mussalmans, one Jewish gentleman 

and *low' caste Hindus did take part in 

Sankirtan but not in the worship of the image, 

which was exclusively for those who believed in 

that form of worship. It seems it is on this 

ground that the Commissioner justifies the 

vogue. The Hindus who excommunicated Daya- 
nanda ostensibly on the ground that his conduct was 
against the Hindu Shastras however knew nothing 
of the Shastras, which clearly sanction the worship 
even of a virgin girl born of a woman of ill fame 
and enjoins that no distinction is to be made on the 
ground of caste or origin. 

102 THE master's world-union scheme 

removal and desecration of the image. The 
Commissioner entirely missed the point, viz., 
that the only thing to be taken into considera- 
tion v^as whether the people of the Asram held 
the image sacred or not and not the fact whether 
other people did so or not. Why should the 
Commissioner take it upon himself to judge as 
to who was right and who was wrong? Was 
the Commissioner in a position to judge whether 
Dayananda and his mode of religion was wrong 
and those who ex-communicated him were in the 
right ? Amongst the Hindus there are hundreds 
of sects each professing a different mode of wor- 
ship and each claiming to be right. Who is to 
judge which is right? Neither the Commis- 
sioner nor the Chief Commissioner who is in 
agreement with him. How could they forget 
the solemn pledges of Queen Victoria where 
she says: **None (be) molested or disquieted 
by reason of their religious faith or observances" 
and where it is enjoined upon all Government 
servants **that they abstain from all interference 
with the religious belief or worship of any of 
our subjects'*? 

The Commissioner dismisses the allegation 
of the theft of ornaments on the image, orna- 


ments of the ladies kept in a trunk and other 
property of the total value of Rs. 8,000/- and 
holds even if there was any loss, the Police 
**could not be held responsible'*. Although he 
himself notes that one Police constable was 
found in possession of a coat, a jacket and an 
ornamental brass box and was sent up for trial 
and convicted. In conclusion, he goes out of 
his way and makes unworthy insinuations 
against Dayananda and the members of the 
Asram of drunkenness. 

The Chief Commissioner in reviewing the 
whole incident and in considering the report of 
the Commissioner makes a series of statements 
almost every one of which calls for strong 
comments. But that is useless and beside the 
purpose. 1 will content myself with quoting 
one passage from the Chief Commissioner's 
note, which is very interesting and at the same 
time very amusing. The Chief Commissioner 
says : 

**It has been suggested that the Jagatshi 
Asram like the parent institution, 
attracted the unfavourable notice of 
Government owing to its supposed 
political tendencies. Enough has 

104 THE master's worlp-union scheme 

been said to show that action on the 
grounds of public moraHty was more 
than once strongly urged on Govern- 
ment by private individuals whose 
representations could not be ig- 
nored," (Italics mine). 

I think it would not be unfair to infer from 
this that the action which the Government took 
was the result of representations which they 
could not ignore ; and the ground of such action 
was public morality. The action which Govem- 
ment took was practically the suppression of the 
Asram. Whatever the motive be, moral or poli- 
tical, it comes to this : Government wanted to 
suppress this institution. And they only availed 
themselves of this opportunity. As regards the 
charge of immorality, 1 would only ask : Could 
the Chief Commissioner or any of the detractors 
of the Mission point to a single instance of an 
institution, like ours, which has thrived on im- 
morality and yet has achieved great things in 
the world? And what was the goal of the 
Arunachal Mission ? To bring about the 
material and spiritual regeneration of the world. 
Could immorality and such a lofty ideal — ^the 


loftiest that man can conceive — grow side by 

To show that Dayananda could not claim 
sanctity as a Sannyasin, the Chief Commissioner 
quotes a passage from a vernacular paper of 
Silchar, which, in addition to the charge of 
immorality, makes the following observations : 
** Dayananda is the Panda (the apostle) of 
religious revolution. What is he to 
the Hindus who is going to weld 
into one Hindus, and Mussal- 
mans, Brahmos and Christians and 
Buddhists and Atheists? We have 
said that the Hindus have no sym- 
pathy with his jumble of religions 

Which of the Hindu Shastras 

(scriptures) gives authority for this 

combination of all races and all 


Yes, this is what Dayananda wants to 

accomplish. He wants to throw down the 

barriers that separate race from race, sect from 

sect and people from people and to bind them 

in one bond of Love. He does want to weld all 

faiths into one common faith, viz,, a living faith 

in God. The writer of this article though 

106 THE master's world-union scheme 

intending to discredit Dayananda, has only given 
a forecast of what Dayananda actually means to 
bring about in the world. Sir Arch dale ELarle 
in quoting these observations in support of his 
view has only placed it on record. All honour 
to thee Sir Archdale ! 

It has been seen considerable damage was 
done to the property of the Asram, In fact, 
after the raid, the Asram presented a spectacle 
of devastation. We did not seek compensation 
for the losses. Nor could we think of bringing 
any case in respect of the injuries inflicted on us. 

Thus ended the glorious episode of 
Jagatshi. We have none to complain against, 
we have nothing to grumble about. We hate 
none, we despise none. Rishi Yugananda, who 
died in Sylhet hospital was visited by the Chief 
Commissioner a few days before his death. The 
Chief Commissioner asked him if he had any 
one to complain against as being responsible for 
his injuries. His reply was: **I complain 
against none — those who have injured me were 
but instruments in the hand of God.'* God 
willed it and so it happened. Each of us played 
the part that He wanted us to play and great 


good will come — ^has come out of our suffering. 
There is really none to whom to apportion blame, 
there is none to whom to apportion praise. It 
was no suffering. It wcis His reward. It was 
His blessings and it was our privilege to know 
His blessings even when they came in the guise 
of pain and suffering. Blessed be the name of 
the Lord ! Glory unto Him ! May He soon 
unite the world in Him ! May the hand of 
brother never be raised against brother or sister ! 



Further progress towards the GoaL 

With the fountain-head of Arunachal 
Mission in jail, people thought Arunachal would 
die a natural death. But that was not to be. 
His disciples did not give up the work. They 
went on as before. The fire that Dayananda 
had lit in their hearts could not be extinguished 
by persecution. They collected at the main 
Asram, the Arunachal and, as before, Sankirtan 
parties went on tour in various parts of the 
country. Slowly, people began to appreciate 
the ideals of the Mission — more people were 
attracted to it. Even from jail Dayananda kept 
on his work. A portion of a letter that he once 
wrote to a disciple of his and his wife reads thus : 
**A man may be a saint or a seer, he may 
be the very chosen of the Lord, yet 
he cannot be immune to the inexor- 
able laws of God. Those who have 
worked for the good of mankind in 


past ages have suffered terribly and 
their suffering served a great purpose 
of God. That purpose is seldon* 

revealed to the worker Youi 

must not be impatient at the goal 
not being reached so soon. Brace 
yourselves up. Be prepared to 
suffer more — if need be, life-long 
suffering. 1 know you are destined 
to do great things for the world. 
Not one single act of yours is without 
a purpose. Be the path strewn with 
flowers or full of thorn, be the 
journey long or short, be the journey 
through darkness or light — 1 am 
marching on towards the great goal. 
Every one of you must come rapidly 
forward and keep pace with me — 
no vacillation, no doubt, no pessi- 
mism — none whatsoever — we have 
nothing but the great Goal before 
So, Dayananda's work did not stop. It 
went on nonetheless for his absence. He came 
out of jail in February, 1914 and renewed his 
work with the same vigour as before. Soon after, 

/lO THE master's world-union SCHEME 

.a great ceremony was held at Dinajpur Asram, 
which had been founded by Rishi Yugananda 
<only a short time before his death. Below is 
the copy of a printed invitation letter that was 
issued : — 

**The founder of this Asram was Rishi 
Yugananda, the Great Apostle of 
the Arunachal Mission, who, with 
the object of carrying Sri Gauranga's 
name and His gospel of Love to the 
Nations of the Earth, inaugurated 
the Sankirtan movement and sacri- 
ficed his own mortal frame at the 
**Nam-Kirtan-Jagna'* at Jagatshi 
Dole-Govinda Asram, in the district 
of Sylhet. To celebrate the 
memory of that great Rishi, an 
A nandotsab (joyous festival) with 
Nam-Sankirtan as its sole pro- 
gramme will take place at the Gauri-' 
Gauranga Asram at Dinajpur for a 
period of four days commencing 
from the 12th April, 1914. In 
following the unfulfilled mission of 
Rishi Yugananda the Asram 
Bhaktas (disciples) believe that the 


salvation of Modern Humsinity lies 
in this : the Centre of a Great 
Catholic Movement of Love and 
World cultures, that seeks to draw 
the East and the West closer together, 
than has hitherto been the case in 
historic memories. 
It is earnestly hoped that saints and seers 
of all denominations shall grace the 
occasion by their presence euid 
participation in the joyous festival. 
Sri Sri Thakur Dayananda Deb, the 
fountain-head of that spring of Love 
and Joy, has kindly consented to be 
present. All are cordially invited to 
This ceremony was celebrated with great 
Sankirtan, which attracted several thousands of 
people of the town and of the interior. On the 
last day of the ceremony a grand Sankirtan party 
went in procession through the city. So far as 
the eye could go, it was an ocean of human 
heads, one solid mass of humanity moving on, 
singing the name of the Lord and dancing in joy 
with Dayananda also singing and dancing in 
the centre. There were people on all sides, on 

112 THE master's world-union SCHEME 

the balconies, on the roofs and even on the top 
of trees — all eager to have a look at this wonder- 
ful Being. Mr. Ezra who had been to Jagatshi, 
came from Calcutta on this occasion also. 
Not wishing to let this grand sight go by — ^he 
took a bioscope film of the procession. There 
was intense joy and enthusiasm all around, 
Mrs. Staunard, a European lady connected with 
the Bahai movement, who had come to India to 
acquaint herself with the religious movements 
of the country, also graced the occasion by her 
presence. She was greatly impressed by what 
she saw and when Swami Hansananda, dressed 
in the scantiest clothes was dancing in supreme 
happiness in the midst of the Sankirtan with 
hands outstretched and with a divine glow on his 
face, this European lady was so charmed that 
she forgot all difference of race, colour and 
country and clasped Hansananda in her breast. 
Who embraced whom? Sister embraced 
brother. West embraced East. It was only a 
precursor of the day that was coming when the 
East and the West shall clasp one another in 
loving embrace, when Love shall overthrow all 
barriers that now separate them. Sing now. 


Mr. Rudyard Kipling, sing *the East and the 
West have met.' 

At this joyous festival people had flocked 
from all parts of the country. There was a huge 
gathering. It created a great stir and left a great 
impression on the mind of people. People 
began seriously to think. They must. 

Then came the great purger of God, the 
Great Europeem v^ar, with its awful carnage, 
with its welter of blood, with untold sorrow and 
suffering, with famine and pestilence, with the 
break-up of old kingdoms and old institutions 
following in its train. In 1915, when this war 
was raging the fiercest, when the story of human 
sacrifice and human suffering was known all the 
world over, when nations were arming to the 
teeth and devising newer and newer and each 
deadlier than the other, engines of destruc- 
tion with the avowed object of ending the war, 
when nations were requisitioning even the aid 
of God on their side to enable them to win victory 
over the *enemy' — ^when the bells of Christ's 
Church were celebrating each fresh wound on 
His holy breast, the members of the Arunachal 
Mission were praying to God to shorten this 
awful destruction and to grant peace to mankind. 

114 THE master's world-union SCHEME 

That was the one fervent prayer that rose from 
their soul. So filled were their hearts with 
sorrow for suffering brothers and sisters that on 
January 14th, 1915, Swami Abhoyananda, an 
ardent disciple of TTiakur Dayananda, sent the 
following message to the Viceroy : — 

**May it please Your Excellency, 

Your humble petitioner Swami 
Abhoyananda, a servant of Thakur 
Dayanandadeb, the fountain-head 
of the y4 runac/ia/ Mission, Silchar, 
considers it a paramount duty before 
God and man to announce that he 
is deeply moved at the terrible loss 
of human lives, the destruction and 
annihilation of various religious 
institutions, churches and hearths 
and homes of the people of the West 
and the consequent sufferings, in 
some shape or other, entailed 
throughout the Universe on account 
of the Great European War in which 
practically all the nations of the 
World have now taken part. 

To-day is the sixth anniversary of 
the A sram, to which your petitioner 


belongs, but alas ! he finds himself 
helpless to enjoy the festive occasion 
as his whole heart and soul have 
been fully occupied in devising 
means for a peaceful solution of the 
present feverish unrest pervading 
the creation. He is, however, con- 
vinced that no human effort except 
Providential favour can bring about 
a restoration of peace. He is there- 
fore, actuated by a strong impulse of 
desire to invoke the blessings of the 
Almighty for the establishment of a 
world-wide peace for many centu- 
ries to come by taking his stand 
simply barehanded at the front of the 
battlefield before the horrible des- 
tructive and powerful machines and 
guns of modern warfare which 
have already wrought havoc among 
human lives and property and are 
daily increasing the lamentable and 
innumerable miseries. Your peti- 
tioner therefore humbly craves your 
Excellency's indulgent consideration 


116 THE master's world-union SCHEME 

in the matter and needful per- 

Sir Archdale Earle, the Chief Commissioner 
of Assam, in acknowledging, wrote a letter to 
the Swami in appreciative terms. 

Of course, the Viceroy did not grant hi 
permission. But did this sentiment go in vai 
Did this noble thought go in vain? No, nevef 
This grand thought of bringing peace on earii 
by invoking the mercy of God must have reach^ 
the throne of the Supreme and it must haie 
scattered all over the world. It has borne fruic, 
the full measure and significance of which we 
are not at present permitted to know. 

In this way the work of the Arunachal 
Mission was going on. The goal of their 
Mission was at heind. They were biding their 

At this time in May, 1916, it pleased Provi- 
dence to still further force the A runachal Mission 
on the attention of the people. It came in the 
shape of a false case brought against Thakur 
Dayancinda, Swami Hansananda and another 
disciple of the Thakur, Pragnananda, by one 
Sudhir Goswami of Balurghat, in the district of 
Dinajpur. The charge was one of kidnapping 


his minor sister. Previous to this the whole of 
Sudhir's family, his mother, sisters, uncles, their 
wives, sons and daughters had all come to 
Dinajpur Asram to pay their homage to the 
Thakur. Sudhir's mother wanted to give her 
youngest daughter in marriage to Swami Hansa- 
nanda even against the established practice in 
Hindu society. The TThakur having consented, 
the marriage was fixed to be celebrated at the 
A runachal A sram at Silchar . The party returned 
home and sometime after, Sudhir's mother with 
her two daughters accompanied by Pragnananda 
came to Silchar. In the meantime the report 
of the proposed marriage got abroad and there 
was a great sensation in orthodox circle there. 
Sudhir's uncle who was practically the guardian 
of the family gave in to social opposition — his 
heart quailed before social excommunication. 
Then, at the instigation of several persons, a 
kidnapping case was got up. The case was 
tried by the Deputy Commissioner of Silchar and 
Dayananda and his two disciples were convicted, 
Dayananda and Hansananda being sentenced to 
six months' rigorous imprisonment and Pragna- 
nanda to one month's. The District Judge 
before whom an appeal was preferred set aside 

118 THE master's world-union SCHEME 

the conviction and the sentence. He made some 
strong comments on the procedure adopted by 
the Deputy Commissioner and observed : 

**TTie evidence, oral and documentary, 

shows beyond the possibility of 

doubt that the case has been built 

up and developed as it went on with 

the clear intention of getting the 

accused convicted some way or 


Tlie case proved a failure. But the Asram 

still continued to receive attention of the Police. 

Police espionage continued more vigorously than 


Writing at this distance of time, 1 must 
however note that a change for the better has^^ 
come over the officicJ mind. Although the 
Police still pays occasional visits to the Asram 
to make 'enquiry,* Police espionage has ceased. 
A still greater change has come over the public 
mind. An actively hostile public is slowly 
coming more and more to appreciate and admire 
the great work of the Master. 





The Scheme Presented, 

The great world-war came to an end on 
1 1th November, 1918. During these four and 
a half years Europe had been drenched in blood, 
millions of men had died and many times as 
many had been wounded and incapacitated for 
life. Half Europe had been devastated. 
Russia, after ages of suffering, passed from a 
despotic form of Government to a Republican 
and from a Republican to a Bolshevik. Germany 
sent her tyrant into exile and declared for a 
Republican form of Government. The Austria- 
Hungarian Empire broke up and out of her ashea 
grew up many small kingdoms. Poland which 
had been bartered amongst themselves by 
Germany, Austria and Russia sprang into 
existence. Smaller nationalities within the 
Russian Empire declared themselves free and 
formed their own governments. All the 
countries that had engaged in war were suffering 

120 THE master's world-union scheme 

from exhaustion except perhaps America. There 
were distinct signs of war-weariness in every 
country and as soon as fighting ceased, unrest 
which had kept its head down under outside 
pressure, became manifest in almost all coun- 
tries. People began to take stock of their profits 
and losses. The total losses in the war on all 
sides were nearly — killed 7,000,000 men, 
wounded 18,800,000 men, missing (of whom it 
may be presumed half had been killed) 
6,500,000 and the total casualties amounted to 
31,000,000 men, excluding the losses of Japan, 
Bulgaria and Montenegro. In addition to this 
there was great loss of life and property on sea. 
Thousands of millions of pounds were spent in 
waging the war and national debt in every 
country soared to the highest point. The back 
of the people just began to bend under its heavy 

In these circumstances the first thought that 
came to people was : why had they engaged in 
war? What was the gain? They could find 
none. Was not the world big enough for all of 
them? The earth lacked nothing which would 
make them happy. Then why this cutting of 
each other's throat? There was not a home 


which had not lost some near and dear ones. 
What was the good of it all? People were sel 
furiously to think. 

For the Arunachal Mission the day had 
come. The path to the ideal which they had 
been cherishing and which they had held forth 
to the world had almost been cleared. A world 
mourning over the loss of near and dear ones, 
a world impoverished, stricken with famine and 
pestilence had now taken the road to that ideal. 
It had been made to turn its face towards that. 
The mantra of uniting the world in God which 
Dayananda had been repeating in the silence of 
Arunachal for ten long years had borne fruit at 
last. The thought that he had been radiating 
to the world had now taken shape. At this 
time, with a view to further stimulate this idea 
of the union of mankind in one bond of Love, 
he sent a direct message to the people of the 
world assembled at the Peace Conference at 
Paris. On December 18th, 1918, he sent an 
* Appeal* to the members of the Peace Confer- 
ence, giving a very brief outline of his scheme 
of world reconstruction. 

The scheme reads as follows : — 

122 THE master's world-union scheme 


From a Sannyasin, a Friend of the World. 

With the end of the great war, a new era 
of peace and progress has dawned upon the 
world. Statesmen and philosophers of all 
countries are striving to find out how best to 
bring about peace and harmony, and some of 
them have come forward with definite sugges- 
tions of their own; but none, to my mind, are 
<:alculated to bring about the desired end. I also 
have worked out a scheme and 1 venture to place 
it before the Conference, but before doing so 
I wish to make a few observations : 

One side has achieved victory in the war 
and is jubilant, the other is defeated and thinks 
itself helpless — one side is supremely happy, 
the other is sullen and dejected. The Central 
Powers have accepted the terms of armistice 
because they could not do otherwise. If at the 
conclusion of peace severe terms, even if they 
be just and equitable, are imposed upon the 
Central nations, they will have to accept them 


^nly as a way out of the difficult position in 
which they find themselves, while at the same 
time they will be smarting under a sense of 
grievous wrong, and will always be on the look- 
out for an opportunity to break away from the 
compact. Thus there will be peace in appear- 
ance but not a real and lasting peace, which the 
world is longing for. A serious attempt should 
therefore be made to establish peace on the basis 
of universal brotherhood of man, and to knit 
mankind in one bond of love and union. 

With all respect and humility, I, therefore, 
make an earnest appeal to every member of the 
Peace Conference to make such an attempt. 
Let all who take part in the deliberations of this 
momentous conference be filled with a deep 
sense of responsibility, the like of which never 
rested on any man before. A most sacred task 
has been entrusted to them and in order to fulfil 
it, they must rise above the petty prejudices of 
one country against another and be even 
prepared to sacrifice, if need be, the interests of 
one nation before the greater interests of all 

The proper question before the members of 
the Peace Conference should be, not to gain the 

124 THE master's world-union scheme 

best advantage over the enemy, but to adopt 
measures which will make all future wars not 
merely impossible but unnecessary. Now let 
me present my scheme which, 1 hope and trust, 
will bring about the desired end : 

* *Let the people of each country elect for 
a definite number of years one 
amongst themselves as President, 
who, with the help of a Council, 
will guide their destinies. And let 
the Presidents of the different coun- 
tries, in turn, elect one among them- 
selves as the Chief President who, 
with a Council of Ministers sent by 
the different countries (each forming 
a component part of the common- 
wealth of the world) will form a 
Government separate from the Gov- 
ernment of each country and at the 
same time be watching over and 
looking into the workings of each, 
as well as co-ordinating the actions 
and activities of the different coun- 
tries in matters of international affairs 
so that all will grow and develop 


alike and none will take adfantage 
over the other. 

All the Presidents and the Chief F^resident 
are to think themselves to be the viceg^^rents and 
servants of God, the common Father of all, and 
at the same time to look upon all the people bf 
all the countries as their brothers, and they must 
hold themselves responsible before God and man 
for the peace, happiness and progress, both 
spiritual and material, of the world. 

If this scheme of mine is accepted and given 
shape to, it will remove the feeling of rivalry and 
ill-will, — it will do away with all differences 
between Labour and Capital and all other internal 
differences of each particular country as also the 
differences between one country and another. 
Tlie people of one particular country will have 
nothing to lose, but everything to gain — ^they will 
enjoy the fruits of the labour and culture of every 
other nation without ceasing to enjoy the peculiar 
blessings of their own. Under the scheme, 
there will be no room for superiority £ind 
inferiority — no sense of shame which attaches to 
a subject nation and consequently no ground for 
jealousy and least of all, will there be the need 
for Militarism. I have felt it within myself that 

126 \ THE master's world- union scheme 

this is \the only way to bring aBout a solution of 
all the troubles of the world and that there is no 
other. \ 

Trueu the difficulties in the path of this ideal 
are great a nd numerous ; nevertheless, this idea 
will have ixo be worked out before there can be 
peace and Hiarmony on ecirth. 1 have put my 
scheme in a crude form but 1 am prepared to 
work it out in detail and to meet all arguments 
against it. Thie nations of the world may come 
to an arrangement amongst some of themselves 
and may call it peace, but true peace cannot 
come unless and until this ideal is accepted and 
given effect to. In fact, the federation of all 
nations will be the logical sequence of the great 
world- war. 

Let the members of the Peace Conference 
cast aside all sense of national pride and preju- 
dice, and they will at once see that this is the 
highest consummation that they can look for. 
The world has arrived at a stage when this cannot 
be delayed any more — ^the time is most pro- 
pitious and serious attempts should be made in 
this direction. 1 only hope that the members 
of the Peace Conference will not fail to do so. 
May the God of all nations give them courage 


and strength to bring down the Kingdom of 
Heaven on earth. 

Thakur Dayananda. 

This scheme was sent to all the members 
of the Peace Conference, to His Majesty the 
King Emperor, to the British Premier, French 
Premier, Italian Premier, President Wilson, 
and to other leading statesmen and politicians, 
as also to the principal newspapers of England 
and France and to some in America. Copies 
were sent to the editors of all principal news- 
papers in India, both English and vernacular, to 
the Viceroy of India and to all the provincial 
heads of administration. 

On the same day the following substance of 
the scheme was also cabled to the President of 
the Peace Conference, Mr. Lloyd George, Mons. 
Clemenceau and President Wilson: — 

**Om. Thakur Dayananda of Arunachal 
Mission, a Sannyasin and a Friend of the World 
appeals to the Peace Conference to bring about 
a real, lasting aind world-wide peace based on 
Fatherhood of God and Brotherhood of man and 
to knit Mankind in one bond of Love and Union. 

128 THE master's world-union scheme 

With this end in view he presents before Con- 
ference the following scheme : 

Let the people of each country elect for 
a definite number of years one 
amongst themselves as President 
who with the help of a Council, will 
guide their destinies. Let the Presi- 
dents of the different countries, in 
turn, elect one amongst themselves 
as the Chief President who, with a 
Council of Ministers sent by the 
different countries (each country 
forming a component part of the 
commonwealth of the world) will 
form a Government separate from 
the Government of each country and 
at the same time be watching over 
and looking into the workings of 
each as well as co-ordinating the 
actions and activities of the different 
countries in matters of international 
affairs, so that all will grow and 
develop alike and none will take 
advantage over the others. All the 
Presidents and the Chief President 
are to think themselves to be vice- 


gerents and servants of God, the 
Common Father of all and at the 
same time to look upon all the 
people of all the countries as their 
brothers and they must hold them- 
selves responsible before God and 
man for the peace, happiness and 
progress, both spiritual and material, 
of the people of the world. 

Thakur Dayananda has put his scheme in 
a crude form but he is prepared to work it out 
in details. May the God of all nations give the 
members of the Peace Conference strength and 
courage to bring down the Kingdom of Heaven 
on earth." 

Needless to say, the Peace Conference did 
not take any note of it. The newspapers except 
two vernacular papers in India did not think it 
worth publishing. The Viceroy and some of 
the heads of Provincial Administration acknow- 
ledged it. Dayananda who had taken upon 
himself the task of establishing the Kingdom of 
Heaven on earth was not to be dismayed by this. 
He knew the day was at hand when the world 
must come round to his view and accept the 

130 THE master's worlx>-union scheme 

scheme as the only way to ensure Universal 
Peace and he was calmly waiting for that day. 

At this time President Wilson came into 
the arena with his gospel of Peace eind good-will 
amongst nations, of safeguarding the rights of 
smaller nations, of making the world safe for 
democracy. He keenly felt the suffering and 
misery of the world and clearly saw that 
nothing but a reconstruction of the world would 
make it safe from such a catastrophe. He 
sincerely believed that he would be able to do 
that. He raised high hopes for the future in 
the people of the world. His noble utterances 
fired the war-weary world with new hopes aind 
naturally they looked up to him as the Saviour. 
But the time was not yet — nor was he the 

However, the plenipotentiaries of the Allied 
powers met at Versailles on January 18th, 1919. 
The proceedings of the opening session were 
secret. On February 14th and April 10th, 
plenary sittings took place but practically all the 
clauses of the Peace Treaty were settled by the 
*Big Five* in secret conclave and no minutes 
were kept of their deliberations. The Japanese 
delegates wanted to insert in the Covenant of the 


League of Nations a declaration affirming the 
equality of all races. The motion was carried 
by a majority but President Wilson who was 
presiding on the occasion, ruled it out on the 
ground that unanimity was necessary for the 
adoption of amendments of that kind. The 
treaty was presented to the German Delegation 
on May 7th and it was signed by them on June 
29th. Instead of the federation of mankind 
which the people of the world would have hailed 
with joy, the Peace Conference gave to the world 
a League of Nations from which the 'enemies* 
of the Allies were excluded. President Wilson 
who had declared before that everything must 
be done in the broad light of day now readily 
acceeded to holding the Conference in secret. 
The world wanted bread and got a stone. 
President Wilson began with raising high hopes 
and ended in abject failure. He sacrificed his 
high ideals and abdicated the immensely 
superior position which he had gained by reason 
of his high ideals and by reason of the moral 
support of the people of the world. He allowed 
himself to be out-manoeuvred. He allowed his 
powers for doing immense good to be filched 
away from him. He had not that spiritual force 

132 THE master's world-union scheme 

behind him without which none can effect the 
regeneration of the world. He had not that 
undying faith in the ideal which can defy and 
break all opposition. He thought, under the 
circumstances, compromise was the best course. 
He was afraid lest the whole of his ideal should 
be rejected. He effected a compromise so that 
some of his plans might be accepted. Truth 
knows no compromise. It must be accepted as 
a whole or rejected as a whole. President 
Wilson sacrificed truth before falsehood, prin- 
ciple before expediency. He lost his ideals, the 
inspiration that comes from the pursuit of noble 
ideals and the hold that he had over the mind 
of the people of the world. He returned home 
baffled. The high privilege of doing good to 
Humanity was taken away from him. 


The world situation is one and must be dealt 
with as one. 

In the year 1920, two years after the con- 
clusion of Peace, we find the world stands where 
it was or, rather, it has progressed towards a 
world cataclysm. Peace on the basis of Father- 
hood of God and Brotherhood of man which 
Thakur Dayananda invited the members of the 
Peace Conference to attempt to establish has not 
yet come. Subsequent events have proved to the 
letter his prophecy that if hard terms were 
imposed on the Central powers, they would 
accept them as the way out of the difficult posi- 
tion in which they found themselves but would 
be on the look out for the earliest opportunity 
to break the treaty. Crushing and impossible 
terms were imposed on the Central powers and 
the result has been, as Thakur Dayananda 
warned the members of the Peace Conference it 
would be, peace in name but not a real and 
lasting peace. Again and again has Germany 
tried to evade the obligations forced on her. 

134 THE master's world-union scheme 

Such was the impossible nature of some of 
the provisions of the Treaty that the AlHes them- 
selves have had to revise them. They have had 
to give up the plan of trying the ex-German 
Emperor before an International Court of Justice 
and we have almost ceased to hear of the trial 
of the minor offenders not before an International 
Court but even before a German Court. 
Germany has again and again refused to hand 
over war materials and the coal which she agreed 
to supply France has not been supplied. The 
Allies wanted a huge indemnity which she 
could not pay. TTie Allies have now come to 
realize that they can not get what they wanted 
gund they now ask Germany to name a sum 
which she can pay. Even this sum Germany, 
in the present state of her finances, owing to 
dislocation of trade and stoppage of commerce, 
is unable to pay. The Allies now prop>ose to 
lend Germany this sum to enable her to pay. 
How nice ! 

Thakur Dayananda reminded the members 
of the Peace Conference of the heavy responsi- 
bility that rested on them. He reminded them 
that the well-being of the whole world was in 
their keeping. He warned them that if they 


wanted to establish peace on earth on a true and 
permanent basis they must rise above passions 
and prejudices and look not to their own tem- 
porary gains but to the permanent interests of 
all Humanity. These warnings have gone 
unheeded. And with what result ? They have 
inflicted on the world greater suffering than 
perhaps the war alone did. How does the 
world stand to-day? The whole world to-day 
is in an abyss of sorrow and suffering. The 
unrest which was brewing Eunongst the masses 
even from before the war for a better and newer 
life has increased a hundredfold. A growing 
sense of dissatisfaction with the existing order 
of human society which was discernible then 
has now become more pronounced than ever. 
It has overtaken the whole of Humanity. The 
forces of evil which the war set free were not 
eradicated by the Peace Treaty. Everybody for 
himself and devil take the hindermost is still the 
outstanding feature of European politics. Poli- 
tically, Europe is in a muddle. Economically, 
and spiritually she is dying. 

Take the case of England. Ireland has 
been a perpetual thorn on the side of England. 
England's internal condition also is not very 

136 THE master's world-union scheme 

hopeful. Class war is raging as furiously as 
ever. She is hated in America for her Irish 
policy and envied even by her late Allies for 
having got the better of them in respect of the 
gains out of the v/ar. Mesopotamia has proved 
a losing concern and by her attempt at forcing 
a more * civilized' form of government on the 
Arabs, she is probably forcing them into the 
arms of the Bolsheviks. India is dissatisfied. 
Egypt's question has not yet been satisfactorily 
settled. Her treatment towards Turkey has 
enraged the vast Mahommedan populations from 
Egypt to India. High prices, scarcity of food 
and coal and almost all things, and growing 
unemployment, — ^these have made the life of 
the people unbearable. The attempt to save the 
people from the contagion of Bolshevism by an 
effective blockade of Russia and keeping out her 
abundant production has had just the effect 
which Government did not want. Spiritually, 
England is in a moribund condition. The nation 
that set slaves all over the world free has passed 
away. Lust for power, long domination over 
subject races have sapped her moral vitality. 
Mr. Asquith says, **Our conscience is blunted, 
our soul half dead". Quite true. **England 


never succumbs'*, vaunted Lord Fisher. The fact 
that England did not succumb in the past was 
due not to her army or navy or her world-wide 
commerce, but to the moral force which she 
still possessed. But that force has been spent 
up. She has fallen from her spiritual height. 
If England does not take heed even now, she is 
bound to succumb. 

In a magnificent article in the Daily 
Chronicle, Sir Philip Gibbs, in reviewing the 
present European situation, says : — 

**But let us come nearer home to the 
countries of our Allies — the nations of Victory. 
What of France? France was joyous for a little 
while with the intoxication of that victory after 
years of sacrifice, and after the last turn of the 
tide, when there had been frisson of horror 
because the enemy was over the Marne and 
Paris threatened. 

**But other men in France whom I have 
met say : *Our million dead will never come 
to life again. Our debts will never be paid. 
Our industries are decaying for lack of coal — 
which England sells us at outrageous cost — and 
Germany does not deliver as she was pledged. 
Our best brains were plugged by German bullets 

138 THE master's world- union scheme 

and England won the Peace which we lost, 
though we fought most for victory. Our popula- 
tion is dwindling away, and last year our deaths 
were higher than our births by 220,000. France 
victorious is dying.*' 

France, the home of Liberty, Fraternity and 
Equality, is to-day one of the most reactionary 
countries. Her soul has been buried under her 
75 M. M. guns. Unable to get back her loans 
from Russia, she is waging a war against her : 
She is backing Wrangel in the Crimea and 
egging on typhus-stricken Poland to fight 
Russia. France to-day is dying because she has 
given a go-by to her lofty idealism. 

Says Sir Philip Gibbs : 

**In Italy there is no great comfort for the 
soul of Europe. They are staggering under a 
vast load of debt. Their paper money is worth- 
less in the chase of high prices. Unemployment 
grows like a creeping paralysis, and strikes for 
higher wages, ceaseless, futile strikes lessen the 
production of all necessities of life, put the prices 
higher, and intensify the sickness of the nation. 
Now the workmen are seizing the factories, but 
the raw material is not in the factory sheds, and 
there is no money to buy it. 


**In some countries, of course, the ruin is 
not impending but present and engulfing. 
Austria is one of them, so stricken, so starving, 
so helpless that she exists on charity alone and 
is sapped of all vital energy. 

**Germany, as far as 1 can learn, is in a bet- 
ter state, and has within herself the means of 
recovery but people over here who imagine that 
her factories are at full blast and that she will 
^oon be rich and strong and truculent again, are 
in my opinion, deluded by false evidence.** 

The Military party in Germany is still 
strong. The demobilised men have not yet 
given up their spirit of adventure and their love 
of blood. TTie ominous disclosure has been 
made that overtures were made to the Military 
party to join hcinds with the Allies in crushing 
Bolshevism out of existence in return for a 
favourable revision of the Treaty, while the 
Bolsheviks made overtures to them to help them 
to overrun the whole of Europe. 

**Russia is one vast great empire of misery, 
and no mortal soul knows yet what agony she 
still has to suffer before her social revolution has 
worked itself out*', says Sir Philip Gibbs. 

While in Poland, Lithunia and other ofiF- 

140 THE master's world-union scheme 

spring of the dismembered Austrian Empire,, 
they are fighting ceaselessly for boundaries. 
Typhus-stricken Poland is fighting Russia and 
her neighbours for extended territory, while her- 
self begging help from outside world for 
combating her diseases. 

While again in other countries of Europe 
they have not been able to recover from the 
economic losses they suffered during anrf 
after the war. Europe is starving, Europe is 
dying of sickness. But **Europe can expect no 
help from America", said the American re- 
presentative at the Brussels Conference on the 
International Financial situation. 

This is how Europe stands. What of Asia? 
Turkey, Northern Persia, Central Asia have 
come under the influence of the Bolsheviks. 
Even Afghanistan has not been immune from 
the tidal wave of Bolshevism which has practical- 
ly engulfed the whole of Eastern Asia. 

India, the land of the Rishis, the land where 
so many different religions and different cultures 
met and all found their place was, till sometime 
ago, dead to all purposes. But she is being 
bom again through pain and suffering. There 
is grave political unrest all over the country.. 


Graver still is the unrest amongst Mahommedans 
on account of the dismemberment and humilia- 
tion of Turkey ; and the movement of Non- 
Co-operation which has in its womb the seed of 
great troubles has been started out of despera- 

China has been, since the revolution, the 
scene of perpetual strife amongst contending 
factions. At the present moment she is suffer- 
ing from an acute famine extending over a tract 
of 700 miles. There is great bitterness against 
the Japanese for their seizure of Shantung and 
owing to their rough and ready manner of 
dealing with her. 

Japan turned the pre-occupation of Europe 
in war to good account and by ceaseless effort 
has grown immensely rich. But, notwithstand- 
ing this, she stands to-day on the throes of a 
serious industrial crisis. We hear also of grave 
political discontent amongst the people. She is 
fighting Bolshevism in Manchuria to keep it at 
arm's length. 

That unfortunate country, Korea is com- 
pletely under the heels of the Japcinese. Dele- 
gates from that country went all the way to Paris 
to lay their grievances before the Peace Confer- 

142 THE master's world-union scheme 

«ence but that august Assembly shut its doors 
against their face. 

In America the rich are growing richer 
while the poor are suffering more and more, 
9 per cent, of the population possess 70 per cent, 
of the wealth of the country. This great dis- 
parity cannot but cause great heartburning. 
The strife between Labour and Capital is 
assuming a more and more acute form. The 
*Reds* wherever found are being suppressed 
with a strong hand but their ideas are permeating 
the poorer community. Mr. Justice Wesley 
Howard of New York says: **It (restlessness) 
leaps across the sea to this *land of liberty' and 
foments beneath the surface in every city of the 

United States There is apparently no 

immediate danger that the Government of the 
United States will collapse. But it is not wise to 
be deaf while the mutterings of discontent sound 
a warning in our ear. 

* 'Europe is dying," says Anatole France. 

* 'Europe is perishing,** says Mr. A. G. 

Gardiner. * 'Europe is sick,** says Sir Philip 

Gibbs. Asia, for long, the prey of European 

nations, is in a worse condition. America *s 


insular position and enormous wealth may not 
ensure her safety. 

This is how the world stands. What is the 
remedy? That is the question. Before we can 
think of remedy, we must know the cause of this 
disease. If we penetrate a little below the 
surface we would see that it is the same cause 
which is responsible for the unrest and suffering 
in every country. The same cause operates 
everywhere and the results more or less are the 
same everywhere. That is a fact which we are 
to clearly bear in mind. What is that cause? 
The immediate cause is the existing order of 
human society. The present order of society is 
a vast conglomeration of individuals each stand- 
ing by himself, without any basic cohesion 
amongst them, and each being *free' to thrive 
as best as he could. It is a system of society in 
which each individual necessarily stands in a 
relation of antagonism to his fellows. Antagon- 
ism is inherent in the very system. Such an 
order of society could not but end in conflict, 
injustice and oppression. It is the order of 
human society, which has made it possible for 
a strong man to tyrannise over a weak, for a 
clever and resourceful man to exploit a less 

144 THE master's world-union scheme 

intelligent and less resourceful man. It is the 
system which has permitted one man to rule over 
another, one nation to rule over another nation. 
It is the system which by its unequal distribution 
of wealth has made the rich richer and has left 
the poor to starve, to suffer from disease, cold 
and hunger. Under the Capitalistic system man 
has been left *free* to earn his bread if he could 
or to starve if he could not. The capitalist 
would employ him or not as he liked or as suited 
his interests and he would employ him on his 
own term. The state is not responsible for it. 
It is not accountable if he does not get work, if 
he starves, if he dies. It hcis left him *free.* 
Tlie most cruel form of this exploitation of meoi 
by man is war. When it is necessary for the 
capitalist to further or safeguard his interests he 
appeals to one's love of country, he excites 
hatred of another country and sets him to cut the 
* enemy's* throat. That is the system. It is the 
system that is at fault. All the evils from which 
Humanity suffers are attributable to the vicious 
system of human society. 

So, the remedy lies in changing the order of 
human society. Humanity has suffered long 
and terribly. The malady is great and the 


remedy also must be great. The change must 
be a thorough change, a root and branch change. 
The whole human society must be reconstructed 
anew from top to bottom. The world has long 
passed the stage when tinkering reforms would 
do. Reform here and reform there will be of no 
avail. They will only aggravate the situation. 
No half-way house will meet the requirements of 
the day. Reforms can but touch a fringe of the 
huge mass of accumulated wrongs from which 
Humanity suffers. They are so numerous and 
so varied that you cannot reform them one by 
one and bring about an ideal state of society. 
The poisonous tree cannot be killed by taking out 
leaf by leaf, branch by branch. It must be cut 
at the root. It means catastrophic changes. 
Some people fight shy of it. They want 
*ordered progress.' But the history of human 
evolution shows that its progress has been by 
fits and starts, sometimes slow, sometimes rapid. 
There are periods in the life of the human race 
when there have been catastrophic changes to 
cure deep-rooted evils and to give a turn to the 
whole course of human evolution. The present 
is by common consent a period which has sur- 
passed all such periods in the immensity of its 

146 THE master's world-union scheme 

wrongs and the magnitude of human suffering. 
No reforms will do now. There must be a 
complete break with the past. The present 
system has not satisfied the human soul, it has 
not promoted human happiness, it has been res- 
ponsible for innumerable wrongs and untold 
suffering for ages. The people of the world are 
disgusted with the system. They have had 
enough of it. They are now looking forward to 
a new life in a new world. They now want to 
live an altogether new existence free from 
perpetual cares and anxieties, free from the 
necessity of flying at each other's neck. The 
system of human society must be rebuilt in such 
a way as to give full expression and full play 
to this desire. Those who try to meet the 
demands of the people half way by giving them 
reforms, by curing an evil here and an evil there 
only put off the evil day. How long will this 
tactics do? By passing anti-profiteering bills 
and other bills of that kind you accept the 
premises of the people that they are being ruth- 
lessly exploited. How long could you resist 
their conclusion that the only cure for these evils 
lies in a change of the system ? Those who seek 
to improve man's conditions of life by reforms 


and legislations merely gamble with human 
sorrow and suffering. This will not do. The 
sooner they face the situation the better for them, 
the better for Humanity. The longer it is put off, 
— put off for ever, it will never be — the greater 
the misery and suffering in the end. True, it 
will require tremendous sacrifice, the uprooting 
of all cherished ideas and conceptions but there 
is no help for it. That has got to be done. If 
they fail to make the sacrifice now, the sacrifice 
that they will have to make in the end will be 
much greater. The surging discontent of the 
masses is rising. Sooner or later, it will wash 
away politicians and Cabinet Ministers who only 
want to gamble with their sorrows and suffering. 
Humanity has suffered terribly and whatever is 
to be done now must be final and conclusive — - 
so far as human sense of finality can go. 
Nothing should be left to chance. The present 
system must be changed and changed root and 

The Whole World Situation is one 

order of human society, like human nature, is 
practically the same in all the countries of 
the world. So the disease from which Humanity 

148 THE master's world-union scheme 

suffers is one common disease — it is one 
and the same everywhere. And it will 
yield but to one common remedy. Humanity 
is one and indivisible — it is an organic whole, 
the different peoples constituting it are its 
different limbs. And just as in the physical 
body pain caused to one part causes pain to the 
other parts, so also in the body of Humanity the 
pain and misery of one part is bound to affect 
the others also. In the plenitude of power and 
prosperity most of the nations of the world were 
not inclined to accept the truth of this but one 
common affliction is bringing it more and more 
home to them. Whatever the remedy is, that 
remedy must be applied to all the peoples of the 
world — not to one at a time but to all at one 
and the same time. 

The broad fact must be realised that in the 
present situation of the world, no country stands 
alone. For good or evil, the peoples of the 
world have been so inextricably bound up 
together that one cannot do without the other. 
For one thing or another, each country of the 
world has to depend on the rest of the countries. 
This interdependence is so complete that the 
effect of the slightest event in one country could 


be traced in the other countries — a strike, a 
drought, a shortage of crops in one country will 
have far-reaching results in the remotest parts 
of the world. 

The mistaken notion that the peace and 
happiness of one country is independent of the 
peace and happiness of the people of other 
countries must be banished for ever. No nation 
can enjoy peace and happiness at the expense of 
another. — No nation can enjoy the full measure 
of happiness while there is even one nation that 
is unhappy. The unhappiness of one single 
individual is bound to affect the happiness of 
all others — the unhappiness of the * meanest* 
nation is bound to affect the happiness of the rest 
of the family of nations. The process is very 
^subtle but nonetheless it is true. 

The factors that contribute to the peace and 
liappiness of the people of England are not 
confined v^thin the boundaries of England, nor 
of Europe but are spread all over the world. To 
bring the full measure of peace and happiness 
even to one single individual in England, they 
must begin with the world, the whole world and 
nothing short of that. A miner working in the 
deepest coalmine in Wales is bound by the 

150 THE master's world-union scheme 

closest tie with the labourer toiling in the fields 
in the remotest part of India by the identity of 
his being, by the identity of his spiritual and 
material interests. To make one happy you 
must make both happy or none will be happy. 
Therefore, to promote the highest spiritual and 
material happiness even of one single individual, 
a new order of society must be evolved which 
will embrace the whole world society of 
Humanity, which will look to the needs, both 
spiritual and material of every member of the 
Human Family. 

From this it will be evident that the real 
question to-day before the world which cries for 
solution is not the question of this country or 
that. — The question is not whether Ireland is^ 
to have complete Home Rule or a Republic — 
the question is not of freedom of Egypt or India. 
Even if the questions of Ireland, or Egypt or 
India were satisfactorily solved, human society 
would not advance very much towards the goal. 
It would no doubt relieve the present world 
situation to a certain extent but it would not 
bring us very much near the goal. That goal 
is Universal Peace and Universal happiness. 
If the question of Ireland's freedom is solved^ 


the question of Egypt will remain, if the 
question of Egypt is solved, the question of India 
remains, if the question of India is solved, the 
question of Korea, the question of Turkestan or 
of Manchuria or of other parts of the world will 
remain. Then again, mere freedom from 
foreign yoke is not enough. That alone will not 
bring peace and happiness to the people even of 
these countries. 

It is no use devoting our attention to one 
at a time and wait till the other difficulty comes 
to a head and cries for solution. Shall we still 
leave the wrongs of each country to itself and 
leave it free to fall a victim to oppression and 
tyranny or to resist violence with violence and 
bring incalculable suffering to themselves and 
to others? Why should Ireland be left at the 
mercy of England to be dealt with as the latter 
chooses and thus allow the world peace to be 
broken? What man is there on earth who has 
not felt pain and anguish at the sacrifice of the 
Lx)rd Mayor of Cork ? Why should I be pained 
by the murder of my brother in this way ? The 
death of Mr. MacSwiney is not a matter that 
concerns Ireland only — it concerns every body 
in the world. Why should not the matter of 

152 THE master's world-union scheme 

the ruthless massacre at Jallianwallabagh be 
taken up by the world at large? Why should 
England be left to settle her account with 
Ireland or India or Egypt as best as she could 
and thus break world peace? If it is universal 
peace that we seek, we must look at these 
incidents from a universal point of view and deal 
with them in a universal way, not each at a time 
by itself but all together and at one and the same 

The following advertisement appeared in 
the Daily Herald of May 27th, 1 920 : 

* * Report of Famine Commissioners : 
5,000,000 children are starving : There is not 
-enough food to go round. It has been necessary 
to deliberately select which children shall be 
saved and which must be left to die. In all the 
long history of the human race, there has never 
been so truly awful a situation. One report 
from the Famine Area states : thousands of 
adults and children have not tasted any normal 
food for weeks but have existed on roots and 
leaves and dandelions. The olive green colour 
of their skin and deep sunken eyes testify to 
their ghastly sufferings. 

These poor people, mad with hunger, have 


in many cases eaten the flesh from the bodies of 
their dead comrades. Shall we remain inactive 

while these people die? The war has left 

Serbia with 5,00,000 fatherless children and of 

these 1,50,000 are quite destitute That 

civilization should ever permit helpless little 
children to be deliberately abandoned to starv- 
ation, we never dreamt, etc., etc." 

The Daily Herald of the 19th October 
publishes the following advertisement : 

**And now the approaching footfall of 

winter is shaking the ground In the 

mountains and valleys of the famine areas, the 
pitiless shrieking blizzard will sweep down upon 
the helpless little sufferers — so many hundreds 
of thousands of whom are totally without warm 
clothes or adequate shelter. The few hovels or 
half dismantled buildings harbour many families 
wherever there is the smallest floor space. 
Hundreds of thousands of families are sleeping 
out of doors and it is awful to contemplate what 
will happen when winter is fully upon them. 
Already the delicate forms doubly endangered 
by physical weakness and exhaustion are 
exposed to the full fury of disease. Tuberculosis 
haunts their wretched homes. Typhus and 

154 THE master's world-union scheme 

pneumonia are rife everywhere and the coming 
Winter will multiply these terrors a hundredfold. 
Add to the ghastly compound visitation of 
suffering and death the hideous distortion and 
softening of the bones produced by starvation 
and unsuitable food and you will be able to 
faintly realise the appalling condition of the 
untold millions of children who are solely 
dependent upon outside help for their bare 

This, in all conscience, is a ghastly tcJe of 
human suffering which would fill every heart 
with pain and anguish. Where will the outside 
help come from? Is it possible to remove the 
suffering of starvation and disease of these 
hundreds of millions of people by charity? 
Is that the way ? It will not be enough to relieve 
their distress. They must be set on their feet 
again and provided with means of earning their 
livelihood. This is only possible if the whole 
world comes to the rescue, and not otherwise. 
It has passed beyond the stage when voluntary 
charity could be of any use. It is not within the 
power of the governments of those areas or of 
England, where also millions are suffering, nor 
even of America, rich as she is, to remedy this 


5tate of things. To try to remove this state of 
suffering with the help of a few milHons out of 
the superfluous weahh of Mr. Rockfeller or of 
Mr. Carnegi or the Rothschilds is madness. It 
is impossible. It will only be a drop in the 

Then, where is the food to come from? 
There is an alarming shortage of food all over 
the world. Unless there is a regulation of the 
production and distribution of food by one 
Central Organisation you cannot save the world 
from famine. To-day there is famine in Central 
Europe. To-morrow in India, the next day in 
China. Is it possible to relieve distress in every 
part of the world with the help of charity ? — and 
to-day which part of the world is free from it? 
Whose distress will you remove and whom 
would you leave to his fate ? The best and the 
only method of removing famine is by making 
the conditions of the world such that famine may 
not occur at all — and even if it does occur, there 
should be such a Central Organisation for the 
whole world, which, with the entire resources of 
the world at its disposal, would be able, by 
proper regulation and adjustment of the needs 
of all the countries, to avert a similar calamity. 

156 THE master's world- union scheme 

To attempt to relieve such widespread distress 
by the uncertain cind wholly inadequate method 
of charity is a great folly. It is an insult 
to God, it is an insult to Humanity and is 
nothing but practising self-deception. If any 
intelligent man studies the question of food 
problem alone which threatens before long to be 
a serious one, he will at once be convinced that 
it is a problem which must be dealt with as a 
Universal problem; and for a problem to be 
dealt with from a universal point of view, the 
whole world must be taken as one country and 
the whole of humanity as different peoples of 
the same country. Not otherv^se. 

Then, there is the question of disease and 
sickness. Influenza is a disease which is deci- 
mating the whole world. India alone has paid 
a toll of 1 millions to this disease. Is it possible 
for such a disease which has spread all over the 
world, to be dealt v^th separately by each 
country? No, that is not possible. The whole 
sanitary and hygienic condition of the world must 
be dealt with as one problem. If there is an 
epidemic in another's house the part of a wise 
man would be not merely to isolate or disinfect 
his own house but to eradicate the disease itself. 


If there is infection in another's house that 
infection is sure to catch you. Influenza came 
originally from Spain, but to-day, it has spread 
the world over. If one part of the world is 
suffering from influenza and that country is left 
to deal with it as best as it could, the safety of 
the whole world would be endangered. The 
best way of saving yourself from the infection is 
to run to the other's house and kill infection 
there. What is true of influenza is true of 
plague. Quarantine regulations are not the safest 
remedy. That remedy has been tried for long 
and it has failed. The safest remedy is to stamp 
it out altogether from the whole world. The 
safest remedy is to improve the vitality of people 
all the world over so that they will be able to 
resist any disease. That is the way. That is 
what must be done. 

Thus, it will be seen, the whole problem 
is international and it must be dealt with by 
an international organization of all the peoples 
of all the countries. The war has been a potent 
instrument of God to further demonstrate to us 
the truth of this proposition. The war originally 
concerned only a few nations but other nations 
were soon drawn in — ^they were forced to do sa 


158 THE master's world-union scheme 

«is It affected them all. This truth has been still 
more strikingly proved by the events which have 
followed since the conclusion of *peace\ They 
thought of an economic boycott of Germany 
and Austria. They thought their own require- 
ments could be easily met by themselves, so they 
could do without German goods and if Germany 
could not find a market for her goods it would 
be a severe punishment for her. They forgot the 
plain fact that boycott of Germany would amount 
also to a boycott of British goods and would in 
the end prejudicially affect themselves. If 
Germany could not sell, she could not buy and 
it would mean not only the ruin of German trade 
and industry but also the ruin of British trade 
also. The Russian blockade furnishes another 
example. Russia could send an enormous 
qucintity of grains to England and other countries 
of Europe which are starving. But this is pro- 
hibited and the consequence is an enormous 
rise in the price of food stuff which has been 
a source of great suffering to the populations 
of England. Russia is in sore need of agricul- 
tural implements and other machinery which 
England coul3 easily supply. But this being 
stopped the English steel works cire unable to 


sell them and consequently England suffers from 
unemployment. In the same way, England 
suffers from shortage of houses and house 
material while Russia suffers from not being able 
to dispose of her vast timber supplies. England 
suffers from dear linen goods while Russia 
suffers from not being able to sell her abundant 
flax. So the suffering of one country is bound to 
cause suffering in another country. What is true 
between England and Russia is true of all other 
countries. There is no such thing as insular 

Even if the blockade was lifted and normal 
trade relations established, that would bring only 
partial relief. That would cure the symptom 
and not the disease itself. The chances of future 
conflict and future suffering would still be there. 
The chief cause of mischief, the system would 
be there all the same. That would not do. Mere 
'opening up of the roads and bridges* of trade 
and commerce would not do. That would 
open up the roads and bridges to profiteering 
and exploitation perhaps in a more intensified 
form than ever. That would merely perpetuate 
the system, the system that has been responsible 
for innumerable wrongs in the past and no less 

160 THE master's world- union scheme 

in the present. It is well for us not to miss the 
moral of the present situation, viz, the fact that 
evolution by competition has miserably failed 
and to seek to revive it — if that were at all 
possible — would be to set the hand of the 
clock back. 

There are some countries which possess 
raw materials which others do not possess at all 
or even if they do, it is in such a small quantity 
that it is not enough for their requirements. Oil 
is one such thing. A nation which could get 
hold of the principal supplies of oil in the world 
would score a great point over others. We are 
already too familiar vsdth the history of the 
scramble for oil in Mosul. England has got hold 
of it. America has monopolised the oil-produce 
of Rumania. This means England and America 
will gain advantage over other nations. Will 
that make for permanent peace? Will that not 
cause inconvenience to other nations ? Will that 
not cause heart-burning ? Already England con- 
trols the principal sources of the world's produce 
of raw materials and she is the object of much 
hatred and envy on that account. Why should 
the oil from Mosul be monopolised by England 
alone? Why should America alone get the oil 


from Rumania? Why should not these be 
considered as international assets ? Why should 
not that oil be distributed fairly among all the 
peoples of the world, according to their needs } 
That would not cause any jealousy. That would 
not tempt England to dominate over the Arabs 
under the guise of that specious word 
**mandate/* It would relieve them of the 
necessity of holding the Arab country under 
subjection by bombing Arab villages. They 
would get their oil and be saved from the 
degradation of committing this heinous crime. 
What has been said of oil applies equally 
to the case of coal, wheat, sugar and other 
materials. Unless there is a pooling of the 
resources of the whole world in respect of these 
articles and others and these distributed fairly 
and according to the need of each country, all 
the countries are bound to suffer. Take the 
instance of coal. It is an article which is of 
absolute necessity to all the people of the world. 
France's coal-fields were destroyed by Germany. 
France is in need of coal to keep her industries 
going, to save her millions from starvation. 
England supplied her with coal and made a good 
profit out of it. It was a source of great irritation 

162 THE master's world- union scheme 

in France. Germany did not deliver the coal 
that she promised by the treaty to supply. To 
ensure her supply of coal France has had to keep 
the Saare coal basins in occupation. This might 
have been a good punishment for Germany but 
chastisement is not the means of restoring peace. 
All these evils could easily have been avoided if 
there was a pooling of all the coal-supplies of 
the world and France's needs met. 

Present Austria has no coal at all. All her 
coal-mines have now passed into the territory of 
other states owing to the break-up of the Austrian 
Empire. TThese states, instead of supplying 
coal to Austria and getting her produce in return 
have engaged in the pastime of quarrelling 
amongst themselves. Her factories are now idle, 
her industries perishing and consequently the 
privations of her people have increased a 
hundredfold. In a world-union this could not 
have happened. England could have supplied 
the needs of France and Austria in respect of 
coal while America or Russia could have sup- 
plied the food that she required, and America's 
or Russia's needs in respect of other matters 
could have been met by France or Austria. 

Many of the American states are now dry 


and in the absence of liquor they are using 
beverages. Consequently, she requires much 
more sugar than ordinarily. She does not want 
to be inconvenienced even if other parts of the 
world go without sugar. With her enormous 
wealth, she went into the open market and 
bought all that she wanted to buy. Sometime 
ago American merchants were buying sugar in 
the Bombay market — sugar which had been 
imported into India for the use of the people 
here. So, America would have sugar in abund- 
ance while other parts of the world would not 
have even their barest requirements or any at 
all. Under the present system this is inevitable. 
This is sure to happen and the only method of 
avoiding it is fair distribution according to needs. 
If there is a shortage of sugar let all the coun- 
tries cut down their requirements to a certain 
point. This would cause much less hardship 
thcin it would have caused to the country which 
had none at all. 

One of the causes of shortage of food stuffs 
and eJso of other materials is the practice of 
hoarding by merchants and traders till they have 
a better opportunity for exploiting the people. 
People held at bay would pay any price. That 

164 THE master's world-union scheme 

is the common practice all the world over. No 
amount of legislation could prevent it. So 
subtle and so ingenious are their ways that the 
object of legislation could be easily frustrated 
— unless we had legislation every day to meet 
every phase of the situation and used force. In 
England, in their simplicity, they thought they 
could cure the evil of profiteering by an anti- 
profiteering Act and setting up an anti-profiteer- 
ing tribunal which holds a regular trial and if the 
firm in question is found to have charged more 
thcin they should have, they are fined. If, on 
9n examination of their books — ^which could 
easily be cooked up — ^it is found that the charge 
was proper, the case is dismissed and possibly 
the man who brought the suit has to pay the 
cost. The man has to leave his work to itself 
and go to a court for every article in respect of 
which he thinks he has been over-charged and 
he spends at least a day over it. The firm also 
has to spend time and money. What a simple 
cure ! What a nice system ! 

Before the war nations were piling up 
armament upon armament. That it was a curse 
to human society everybody admitted. But no 
nation could reduce or abolish it without 


exposing itself to the attack of a neighbour. The 
system of society forced it upon them. Even 
a man of such world-wide sympathies like Mr. 
W. T. Stead could not think of any other remedy 
but of dreadnoughts. The thought did not 
occur to anybody that national safety really lay 
the other way viz., in the abolition of armaments 
altogether from the world. In the present 
economic condition of the world people can no 
longer bear the burden of expenditure on arma- 
ments. They must be relieved of this burden. 
Armaments must not only be reduced but the 
world's affairs must be so arranged that these 
could be done away with altogether. This 
could be possible when all the nations of the 
world give up the insensate race for armaments 
all together, at one and the same time. Not 
before. TTiis is possible only when they are 
united in one world-common-wealth and the 
system of human society is such as to produce 
no cause of conflict and to make armaments 
absolutely unnecessary. 

In this connection one curious fact is also 
lo be remembered. Engines of destruction have 
been so multiplied and so vasdy improved that 
war has become almost impossible to wage with- 

166 THE master's world- union scheme 

out bringing total annihilation to both or all the 
warring parties. Now and then scientists startle 
the war-weary world by announcements of the 
invention of a poisonous gas which, when let 
loose, will leave no trace of life in a country, — 
of a long-range gun that will cause destruction 
from a distance of 1 00 or more miles. Towards 
the close of the war scientists in the warring 
countries were hard at work to manufacture 
atom-bombs which would, we are told, enable 
one to totally destroy the enemy country — ^not 
only this, if one was so inclined, one could 
destroy the whole world and could even 
bombard the planets. We are also authorita" 
tively told they attained partial success and that 
this so alarmed well-informed circles that they 
requested Government to stop all further 
investigation into this by legislation. In face 
of this what nation is there that will wage 
war? None we hope. But to stop war because 
of its sheer impossibility is not satisfactory.. 
TTie necessity for war and armaments must be- 
taken away altogether. 

Ten years ago a brother of ours in depicting; 
a picture of the World-Brotherhood, wrote : 

**ln this Kingdom of Love, the sword of 


the Samurai (of Japan) shall be 
moulded into ploughshare, Krupp's 
gun factory shall be converted into 
a Temple of Union,* the French 
shall cease to sing the **Les 
Marseillaise*' — their heart shall be 
filled with the song of Love for 
Universal Mankind . * ' (Nava Juga 
& ArunachaJ). 

That is what must be done and that is the 
programme in Thakur Dayananda's scheme of 
world reconstruction. 

At the present moment a battle for boundary 
is going on all over the world. It was such a 

* The following headed "Krupp's Peace Acti- 
vities", which appeared in a London paper, would 
interest the reader : — 

"Berlin, Dec. 19 (1920). The Report of the 
Krupp Works published to-day shows with what 
extraordinary rapidity and success this firm has trans- 
formed itself from a war to a peace footing The 

report points out that in consequence of the treaty 
of Versailles this is the first occasion for tiie last two 
generations on which no war material has been 
manufactured in the Krupp Works " 

166 THE master's world-union scheme 

knotty problem that the Peace Conference could 
not solve it. Poland claims a strip of Russisin 
land as belonging to her. The line between 
Germany and Poland hcis been left to be drawn 
by a plebiscite. It could not be decided within 
which boundary Danzig would fall. So it has 
been made a free port under the League of 
Nations. The same uncertednty remains as to 
the frontiers of Finland, Esthonia, Courland, 
Lithunia, Ukraine, Malmedy and the Sarre 
Basin in Germany. The question of Fiume has 
become pretty notorious. The boundary be- 
tween Serbia, now Jugo-Slavia and Bulgciria is 
still a matter of bitter dispute. Any of these 
disputes may any day lead to great trouble for 
the whole world. 

The Allies attempted to settle this dispute 
of boundaries on ethnological and linguistic 
basis, i.e. tracts of which the population have 
greater affinity in these respects to a particular 
state should form part of that state. But lust for 
territory was too great to overcome. One party 
or the other could not agree to it. An intermin- 
able battle is going on in consequence. What 
is the remedy for this? The only remedy is 
Thakur Dayananda's scheme. If the people are 


all members of a World-Commonwealth, each 
individual, whether living on this side of the 
boundary line or that, would enjoy the same 
rights and privileges and receive the same 
amount of individual attention and there would 
be perfect good-will and amity between people 
on either side of the boundary line as also be- 
tween all the peoples of the world. Conse- 
quently it won't very much matter where you 
draw the line. The objections on ethnological 
and linguistic grounds would lose much of their 
force and cases where the affinity is real and 
where the interests of the people themselves 
demand their inclusion within a particular unit, 
could be very easily settled to the satisfaction of 
all parties. 

Then take another peculiar case, viz. that of 
Ireland. England fears if Ireland becomes 
independent, she will have her own army and 
navy and be a source of trouble, specially if she 
allies herself with an *enemy' of England. Mr. 
Lloyd George is determined, if need be, to 
sacrifice half a million men to keep Ireland with- 
in the Empire. On the other hand, Ireland is 
determined to cut herself adrift from the British 
Empire. Here also, the only remedy is the 

170 THE master's world-union scheme 

World-Union on the line of Thakur Daya- 
nanda's scheme. To England 1 would say, 
you want Ireland to be within the Empire, 
— ^very well, you extend the boundary of the 
empire and have the world for your empire. You 
have nobody to fear now. You will have no 
*enemy* now. Ireland will not now be able to 
go out of the empire. You are relieved of the 
perpetual vexation and to your bargain you have 
the whole world to call your own. Ireland also 
will have complete independence and she will 
have no cause for quarrel. If this is done — and 
this is what must be done — the world will be 
spared the agony of reading every day in the 
papers of murders and counter-murders. 

What has been said with regard to Ireland 
applies equally and with the same force to the 
case of the dismembered states of Turkey. The 
only means of putting an end to the serious un- 
rest which now sweeps over the whole of Eastern 
Asia and India is this World-Union. TTiere is 
none other. 

The present battle of the boundary is 
symbolic of the battle of the boundary that is 
going on in man's soul. To throw down the 
boundary walls of selfishness, narrowness and 


arrogance within the man is the chief thing that 
is contemplated in Thakur Dayananda*s scheme. 



The Essential Feature of the Scheme, 

Thakur Dayananda's scheme of world 
reconstruction has two aspects : one physical 
and the other spiritual — one negative and 
the other positive. The physical or nega- 
tive side consists in changing human society 
root and branch and building it anew on the 
basis of perfect equality of rights, liberties and 
opportunities, and thus bringing peace in the 
world. But peace really is a negative state. 
By peace generally we understand that state of 
society when there is no quarrel, no strife and no 
cause of worry and anxiety. But this is not 
enough. The spiritual or positive side consists 
in giving man the highest happiness. That 
means a change of human nature, a spiritual 
regeneration of the world and establishing close 
communion with God. Both must go together. 

I will first take the physical side. The 
main features of the scheme under this head may 


be thus indicated. All the different countries, 
of the world will be united in one — a common- 
wealth of all the peoples of the world. Eacb 
country will be a free and equal unit of the? 
commonwealth. Each unit will be primarily 
responsible for the material, moral and spiritual 
well-being of everyone of the inhabitants within 
it. Every unit will be a union of free individuals, 
each enjoying equal rights, liberties and privi- 
leges without any distinction whatsoever. 

The Unit-Union will own it as its chief 
obligation to supply the needs of every single 
individual — every individual will obtain from the 
Unit-Union, in his or her own right, all the 
necessaries of life. In return the Unit- Union 
will obtain from every individual the highest 
service that he or she is best fitted to render. All 
wealth shall belong to the whole people and all 
shall share alike and according to needs. 
Under this arrangement none will gain ad- 
vantage over his fellow-beings. Increased pro- 
duction will not benefit particular individuals 
but the people as a whole. The wealth 
produced shall go to the Unit-Union which 
will distribute to each individual equally and 
according to needs. Trade and commerce sheill 

174 THE master's world-union scheme 

cease to exist, giving place to a system of effi- 
cient distribution through different centres from 
which individuals inhabiting that particular 
locality shall obtain their supplies. Each centre 
shall keep a certain portion of its production for 
the requirements of the individuals living within 
its jurisdiction and pass on the surplus to the 
other centres as required by the Unit-Union 
which will co-ordinate the actions of the various 
centres. It will be a mutual exchange of goods 
between the different centres — an exchange of 
requirements. Consequently, THERE WILL BE No 
Necessity for Money. It will be absolutely 
superfluous. There will be nothing to buy and 
nothing to sell. There will be no necessity for 
borrowing or lending as between individual and 
individual, for each will get everything that he 
requires — nor between individuals and the 
Unit-Unions for the Unit-Union will have at its 
disposal the entire resources and services of the 
community, and none between the different 
Unit-Unions. There will be no mountain-high 
national debt to make the lives of the people 
miserable. That day is at hand when, as the 
result of huge national debts and inflated 
currency, all the nations will become bankrupt 


and will be forced to resort to this scheme of 
mutual exchange of requirements. 

Under the scheme motive of *gain* shall 
give place to motive of 'service' to the whole 
community — each living for all and all for each. 
It is true, human nature being what it is at pre- 
sent, love of *gain' is a much stronger incentive 
to work and production than love of 'service' to 
fellow-beings ; and that if motive of *gain' is 
taken away without a change of human nature, 
love of 'service' will be a weak incentive 
and consequently production will fall off. 
Such has been found to be the case in 
Bolshevik Russia where men have been made 
to work at times at the point of the revolver. 
TTie chief defect of the present system of 
society is this love of 'gain' and all the evils 
to which Humanity is subject have arisen 
from this. In Bolshevik Russia they have 
changed the system but not human nature. 
Under the scheme of Thakur Dayananda the first 
reformation that is sought is in human nature. 
Then again, love of 'gain', though a strong 
motive for work, is certainly not the strongest. 
People work hardest, brave danger and diffi- 
culty, make the impossible possible and face 

176 THE master's world-union scheme 

even death, not from a motive of *gain' but from 
the impulse of their inner joy — the joy of 
achieving something noble, grand and beautiful. 
Under this system the Hfe of the people will 
be much simplified. There will be no private 
interests to serve, no necessity for one man to 
contend against another. Everybody's wants 
being met by the Unit-Unions in the same pro- 
portion as those of his fellow-beings — none being 
better off or worse off than another — ^there will 
be no motive for crime, no ground for jealousy. 
The people of the Unit-Union will elect one 
amongst themselves for a definite number of 
years as President, who will really not * govern* 
but will be the central authority for supervising 
production and distribution, co-ordinating the 
actions of the different centres and looking after 
the spread of education, the improvement of 
communications, sanitation and improvement in 
other things which would make for man*s wel- 
fare. He will look after the entire well-being 
of the community. No complicated legislation 
will distract his attention, no looking after the 
administration of executive and judicial services. 
There will be no elaborate system of Police 
service to eat up the substance of the people. 


The President will be assisted in the discharge 
of his work by a Council of Ministers, who will 
be elected by the people. The interests of the 
whole community being one, there being no 
private interests to defend, there will be no 
necessity for complicated laws, no elaborate 
system of dispensing legal justice. There being 
no difference of interests between the *rulers* 
and the *ruled' — their interests being absolutely 
identical — there will be no necessity for the 
people to control the administration by means 
of money-bills and so forth except through the 
elections of the President and the Ministers. 
Consequently there will be no need for a Legis- 
lative Council. Each of these Ministers will be 
in charge of a department of public welfare and 
he will be responsible before God and man 
for the proper discharge of his duties. There 
will be no diplomacy but the diplomacy of 
straight honest dealing. There will be no 
secrecy for there will be nothing to conceal. 
Secrecy and sin go together. People resort to 
secrecy when they commit wrong and are un- 
willing to let go the advantage gained thereby. 
Everything must be done in the full light of 
day, in the full gaze of the public, so that none 

178 THE master's world-union scheme 

could commit wrong and if any one does it, he 
may at once be found out. 

There will be a World-Union of all these 
Units with a Chief-President who will be elected 
by the Presidents of all the countries from 
amongst themselves for a definite number of 
years. He also will be assisted by a Council 
of Ministers, each Unit electing one. TTie func- 
tion of this World-Union will be exactly similar 
to that of the Unit-Unions. It will serve 
principally the object of a clearing house of all 
the surplus productions of the units, giving to 
each unit what it cannot conveniently or profit- 
ably produce but what it does require and taking 
from that unit what it does produce and what 
it can spare for other units. In this way a 
perfectly efficient system of mutual exchange 
of goods can easily be evolved to take the place 
of the present system of international trade and 
commerce. The whole system being based on 
mutual exchange of goods, according to needs, 
no particular country will gain advantage over, 
or benefit itself at the expense of, others. It 
will get only what it requires and give to others 
what it can spare. Not gain but mutual benefit 
v^ll be the motive. MONEY PLAYS NO PART 


HERE ALSO. There is no need for it at all. It 
is to be abolished. There will be no exchange 
of values but exchange of requirements. Conse- 
quently there will be no high or low rate of 
exchange, no balance of trade in any unit's 
favour and none of those complications arising 
out of high and low rate of exchange from which 
the world at present so acutely suffers. 

In addition, this World-Union organization 
will be the common meeting-ground for all the 
peoples of the world, affording facilities for ex- 
change of thoughts, ideas, experiences and 
knowledge. God has distributed His know- 
ledge in such a way that no people can boast 
of perfection. Their knowledge, their ideas 
and thoughts will be incomplete without addi- 
tional knowledge, ideas and thoughts from the 
rest of the world. The East has much to give 
in the matter of spiritual knowledge while the 
West has much to teach in regard to material 
knowledge. Each people has got something to 
contribute to the common stock of knowledge 
for the benefit of all the rest. This World- 
Union will help to do that and without this 
Humainity as a whole cannot attain perfection. 

Means of communication have in recent 

180 THE master's world-union scheme 

times been so much developed and improved 
that the scheme of a Central Organisation v/ork- 
ing in the closest touch with the different units 
has become perfectly feasible. Rail and steamer 
have already shortened the distance between the 
remotest parts of the world. The invention of 
aeroplane, which has not yet reached its highest 
perfection but which promises of vast improve- 
ments, v^U soon make the question of time and 
distance a matter of very minor consideration. 
Eminent scientists tell us that with the invention 
of atom-engines, aeroplanes could easily attain a 
speed of 500 miles an hour, which would make it 
possible for the people of London to get their 
supply of fresh eggs daily from Australia.* The 
perfection of wireless telegraphy and the inven- 
tion of wireless telephone would make it possible 
for people living thousands of miles away to 
converse with each other as many times as they 
want in course of a day. Thus the Chief 

* Twelve years ago our brother Bipulananda 
wrote : "The time is fast coming when the invention 
of aeroplane will make it possible for fashionable 
ladies in Paris to get their supply of roses daily from 
Busrah" (Persia). 


President and his Ministers could be in daily 
and hourly communication with the remotest 
parts of the world. 

For the interchange of thoughts and ideas 
and for proper inter-communication, there must 
be one common language. That language shall 
be English. Half the world today speaks 
the English tongue. Besides, it has many 
advantages in its favour. 

One possible objection against the scheme 
may be this : True, the primary necessaries of 
life could be distributed amongst the people of 
the world more or less equally, if production was 
kept on at full rate. But if all are to share alike, 
what of the articles of luxury, the production 
of which is limited? To this the answer v^ll 
'be these will, in the first instance, be supplied 
according to present needs and as needs 
grow, production could also be accelerated 
to keep pace with growing needs. Moreover, 
this is a matter of detail which could be 
settled much more easily when all are united 
and inspired by mutual love and good- will. 
If we are agreed on broad issues, the smaller 
ones won't be difficult to settle. The exact 
structure of human society complete in all 

182 THE master's worlj>-unk)N scheme 

its details could be settled when all have 
met, when love has opened up the sealed depart- 
ments of the human intellect, when new 
thoughts, new ideas and new energies are 
brought to bear on human actions. The present 
production of things of necessity and luxury 
could be multiplied many times more once the 
human mind is set free from the bond of thinking 
of his own wants — ^specially, when men, now 
employed on works which would then be abso- 
lutely unnecessary, such as the army and the 
navy and the production of munitions, are v^th- 
drawn and employed on productive works. 
When Love sways human breast new methods 
will be found for increasing production a 
hundredfold. Science has not yet given Human- 
ity its fullest benefits and Science has not yet 
been fully developed. When the unexplored 
regions of Science are discovered, things that 
improve man's state of physical existence, things 
that add to his comforts could be multiplied ad 

A possible question may also be : Who 
will use the Telegraph, the Railway, the aero- 
plane and the motor car ? These will be worked 
primarily for the welfare of the community in 


general and secondarily for the needs of those 
who are in need to use them and also for the 
enjoyment of people in general. 

From what has been stated before the reader 
must have gathered an idea of what the essential 
feature of Thakur Dayananda*s scheme is. I 
will here deal with it in brief. 

The present order of human society must 
be changed root and branch and built anew on 
the basis of the Fatherhood of God and Brother- 
hood of mcin with a view to promote man*s 
highest material well-being. But the root of the 
evils lies deeper than that. It lies in human 
nature. The present system of society is the 
product of human mind. It is what the human 
mind has made it — it is a reflex of the human 
mind. To bring about a radical change in the 
human society, you must first completely change 
human nature, bring about a complete trans- 
formation of the human mind. To bring about 
a sudden change in the social order by means 
of a violent revolution without a corresponding 
change in human nature is futile. It is wholly 
unsatisfactory. Such a change from without 
will never work well — it won't fit in with existing 

184 THE master's world-union scheme 

human nature and it is bound to end in chaos 
and confusion ; and to evolve cosmos out of this 
chaos Humanity v^ll have to wade through 
blood. That change must come from v^thin. 
TTiere must in the first instance be a revolution 
in man*s thoughts and ideas so as to bring a 
complete change in his mental outlook. To 
bring about a world-wide change and establish 
world-wide peace, the general level of thought 
must in the first instance be raised to this height. 
In other words, the real remedy for the 
disease from which Humanity suffers is a spiri- 
tuai remedy — the real need of the world today 
is spiritual regeneration. Man must be made 
fully conscious that he is a spiritual being and it 
is the conscious realization of his spiritual nature 
that must form the corner-stone of this New Era 
or Satya Yuga. Man has outlived his material 
existence. He must now enter his career of 
spiritual existence. He has travelled the long 
and tedious by-paths of materialism — he must 
now enter the region of the spirit. He must now 
return to his own true Self — the spirit must 
return to the Great Spirit, He must trace his 
steps back to God — ^he must find out his lost 
link with God. 


In the old order of society the individual 
was neglected — ^he stood alone. He was one 
in a vast conglomeration of individuals without 
any link or harmony between them. Every- 
body for himself was the key-note of this incon- 
gruous order of society. In this New Era this 
isolation must be broken. Man must find out his 
lost link with God and when he has done that 
he will find out his lost link with his comple- 
mentary beings. And it is on the basis of the 
realization that men are complementary to one 
another that the new order of society must be 
built up. 

Hie social unit is the individual. There 
is unrest in the world because the individual 
has not had peace. His soul has gone unfed. 
In civilized society people often complain, *lt*s 
awfully dull*. This sense of dullness is really 
the hunger of the soul. Men did not know how 
to satisfy this hunger of the soul. To kill this 
dullness, the civilized man constantly seeks 
excitement and sensation. He wants something 
by which he could drown this cry of the soul 
for food in oblivion. Theatre, cinema, race, 
football, boxing — these are the ruling passions 
of the day. Love of quiet now stands for un-- 

t&k THE master's world-union SCHEME 

sociability, communion with God is of course 
discounted. Actual life has been divorced from 
Religion — man has ceased to draw inspiration 
from high and noble ideals. The result has 
been disastrous. Man has been entirely cut off 
from spirituality. He hcis ceased to exist as a 
spiritual being and has been steeped more and 
more in grossness. His soul has been half dead, 
his conscience lulled to rest. His nature has 
hardened, his love of self has grown so in- 
ordinately that he can easily injure others. 

The Essential Feature, therefore, of 
Thakur Dayananda*s scheme is to confer on the 
individual the highest happiness, a state of per- 
petual bliss. Man by his very nature seeks 
happiness. But happiness is a state of the mind, 
a condition of the spirit. It cannot be derived 
from matter, although material things do in- 
directly contribute to this happiness. Material 
things do satisfy our senses but satisfaction ceases 
with the disappearance of the object and is 
followed by dullness. Happiness or bliss is 
derived from God. God is the fountain from 
^where springs real happiness — He is the one 
-eternEj source of bliss. This happiness or bliss 
in the highest stage never departs the soul. 


Man indeed seeks peace. There is a cry 
for it all the world over. But to seek peace 
Avithout seeking God ! How could that be ? 
Peace is He. He must be found. He must 
be enthroned in human heart. Then and then 
only can Peace come. Peace would reign on 
earth only when the individual realizes his per- 
fect one-ness with God and his fellow-beings and 
when realizing that he acts accordingly — Peace 
would come when there is complete harmony 
between one individual and another in thought, 
deed and action, when his thought is in harmony 
with that of his fellow-beings and this mutually 
harmonious thought finds expression in har- 
monious action. 

Before we seek to reconstruct the world, we 
must find God, we must attain Godhood. Only 
that man will be permitted to have a hand in 
the establishment of the New World in whom 
God has first revealed the New World — only he 
will help to usher in the Kingdom of Heaven 
on earth, whose heart itself has become the 
Kingdom of Heaven. We shall be able to think 
rightly when our thought springs from Him, 
our action will end in great good when we act at 

188 THE master's world- union scheme 

His bidding, our steps will be unfaltering when 
we walk in His Light. 

The one permanent basis on which human 
society could be rebuilt is on the basis of Brother- 
hood of man. But before we have Brotherhood, 
we must have Fatherhood. Where is the Father? 
We must know the Father first. Unless we 
know the Father first, all will be in vain. The 
human society must be converted into one huge 
family, all the members working under the 
command of the Father. 

How would you bind Humanity? By the 
bond of common interest? The human society 
consists of such a variety of races, each differ- 
ing from the others in manners, habits and 
customs — ^there is such a variety of cultures 
—each distinct, and each beautiful in its own 
way and each necessary for the common 
humanity — that it would be difficult to unite 
them in a bond of common interest even. Com- 
mon interest is an unsafe bond for knitting man- 
kind into one. The only sure bond is Love. 
Put the human races together, if you can, but 
they will disintegrate very soon if the bond unit- 
ing them be not something stronger than com- 
mon interest. Love must be that bond. Who 


is there so strong that will cut the bond of Love > 
Love must fill every human heart. Love shall 
fill the earth, the air and the whole firmament. 
But this Love can come only when we have 
filled our hearts in His Love, only when we have 
plunged and soaked our heart in His. Love. 
Love for brothers and sisters will come only 
when we love the Father. He is Love and we 
must live in Him and living in Him, we shall 
find Him everywhere, in our fellow-beings, in 
animals, in nature. Love shall govern the 
relation between man and man and this love 
shall roll down even to animals and inemimate 

The world to-day is steeped in misery. 
The sorrow and suffering of man has reached 
the highest point. Who has given these sorrows 
zmd sufferings to man? Why has He given 
these to His children? Does He not love us? 
He loves us more than we love ourselves. Then 
why has He flung Humanity in this abyss of 
sorrow and suffering? It is for our good. 
These will serve a great purpose. Those who 
have eyes to see will find that there is a great 
design behind all this sorrow and suffering. 
That design is to knit His children in one bond 


*of Love, to make them return to Him, to make 
them surrender themselves to Him for therein 
lies their highest happiness. He has put them 
to pain and suffering so that He could confer 
on them Eternal Bliss, Eternal Happiness. 

TTie world must have peace no doubt for 
that is what He intends to confer on His children. 
But the world will not have it so long as it has 
not known Him, so long as the world does not 
surrender itself to Him. He must be found first 
of all and then everything else will follow. Our 
first and foremost duty is to find Him, to know 
Him, to love Him and to surrender ourselves at 
His feet. 

The starting point in Dayananda*s 
SCHEME IS God, — God first, God foremost and 
God above everything. That is the Master's 
scheme of World-Union. 

This scheme is the only scheme and there 
is no other. That is the scheme which can and 
-which will save Humanity. The world must 
accept this scheme or the sorrow and suffering 
of the world will only increase. The sooner the 
lATorld accepts it, the better for it — the longer it 
is put off, the greater will be the misery and 



The Scheme of the League of Nations, 
The Scheme of the Bolsheviks. 
A word or two about the League of Nations 
wU not be out of place here. 

The first 26 articles of the Versailles Treaty 
relate to the establishment of a League of 
Nations. The seat of the League is to be at 
Geneva. The League is to consist of a Council 
zuid an Assembly. The Council is to consist 
of one member each of the *Big Five' and four 
members chosen from the other members of the 
League. The Assembly is to consist of six 
members of England and her dominions and 
one each of other nations joining the League. 
The main authority is to rest with the Council. 
The objects of the League are to reduce 
national armaments to the lowest point consonant 
with national safety, to enforce international 
obligations, to respect and preserve, as against 
external aggression, the territorial integrity and 

192 THE master's world-union SCHEME 

existing political independence of all members 
of the League, to arbitrate on all disputes 
between themselves and not to resort to war 
until three months after the award given by 
the League, and to establish an International 
0)urt of Justice. 

Provision has also been made for (a) 
administration of colonies and territories taken 
away from the * enemy* by Powers that are 
mandatory of the League, who are required 
annually to report to the League ; (b) *fair* and 
*humane' conditions of labour; (c) *just' treat- 
ment of natives in controlled territories, and (J) 
freedom of transit and communication for mem- 
bers of the League and their commerce. 

A glance at the constitution and the objects 
of the League will convince any casual observer 
that this make-shift arrangement is not what 
Humanity seeks. This is not what will make 
the world safe for democracy far less bring 
Universal Peace. The great powers met in a 
solemn conclave and produced this poor thing. 
It reminds one of the proverbial saying of the 
mountain in labour. How this could have satis- 
fied President Wilson's soul no intelligent man 
can conceive. The authors of the League may 


hug it on to their breast but the people of the 
world will refuse to accept it. The real object 
of the authors was not to make a new heaven 
and a new earth but only to improve the present 
state of things by minimising the possibilities of 
war. But, whether they have been minimised 
or not, the possibilities remain all the same. 
The possibilities of friction, of clash of interests, 
of one member attacking another member and 
all the root evils from which Humsuiity is suffer- 
ing remain fully as before. The League will 
only attempt at accommodating conflicting inter- 
ests. And in case those attempts failed? War 
would break out. The member who declares 
war will be 'considered to have declared war* 
on all the members of the League. Possibly, 
he won't have the hardihood of declaring war on 
his opponent and of *being considered to have 
declared war' on all. But if he does, it may 
at once be a world war again ! So the possibi- 
lity of war is not eliminated. It is made only 
a little difficult to wage war. 

They want to reduce national armaments 
to the lowest point consonant with national 
safety. Would reduction of armaments make 
war impossible? At the beginning of the war. 

194 THE master's world-union SCHEME 

England had no arms and ammunitions to cope 
with the Germans. But in course of a year or 
two she surpassed even Germany by converting 
her highly organised industries into munition 
factories. So reduction of armaments is no 
guarantee. It will not make war impossible. 
And after such terrible suffering, it would be 
but a poor consolation for the world if war is 
not made altogether impossible. And to make 
war impossible is to make it unnecessary, to take 
away even the need for national safety, to make 
the conditions such that one nation would find 
it not merely dangerous or difficult but unneces- 
sary to wage war on another. The safety of 
Humanity lies only that way. 

Consonant with national safety ! So the 
old atmosphere of distrust of one's neighbour is 
not cleared. They cannot altogether rule out the 
possibility of one nation attacking another. 
Nations will still have to be on their guard — 
perhaps more so now, than before, for the old 
system of keeping prepared at all times gave 
them some sense of security. Now the nations 
will have to walk the highway of life with their 
pistol in their pockets and one hand always on 
the pistol lest some one should spring upon them. 


You cannot even now dismiss the possibility of 
your neighbour endangering your safety ! Then 
where is the improvement on the old order of 
things? Only you lessen the percentage of 
the chances of your neighbour attacking you [ 
You cannot still remove the motive for his 
attacking you ! 

Is it really from a sense of disgust of war 
that you reduce armaments, or, because you feel 
you cannot bear the burden of armaments any 
longer and that you must come to some sort of 
arrangement with your neighbours ? If it is the 
former, if your feeling is genuine, the only logi- 
cal step for you to take would be to stamp out 
war altogether. If it is the latter, why not 
advance a step further? Instead of reducing it 
to a point * consonant with national safety', why 
not reduce it to a vanishing point? Why not 
abolish it altogether? That would leave you 
free to spend, for promoting human welfare, the 
money that you now spend on armaments. Is 
not the cup of human misery full to overflowing ? 
Does it not require the very last farthing that 
you could spend? Of course, that requires 
mutual agreement with your neighbours — that 
requires closer association — that requires clear- 

1% THE master's world-union SCHEME 

ing every ground of suspicion and distrust — that 
requires removal of every cause for which your 
neighbour could think, rightly or wrongly, that 
he should attack you. Or, in other words, there 
must be a world-common-wealth of all the 

You want to kill Militarism. How could you 
by your League of Nations? Militarism is the 
spirit of dominance by one man or one nation 
upon another. Militarism is inherent in the 
system of human society. The League of 
Nations has not sought to remodel it. It could 
not think of bringing about a change in the 
spirit of man. It deals only with the barest 
surface of things. 

The League has failed entirely to see the 
real issue. It has failed to go to the root. It 
provides for the arbitration of disputes. But if 
disputes remain still, they are sure to cause 
trouble. If there is to be any improvement on 
the present order of things, it must be altered 
in such a way that disputes may not arise at all. 

Theo, most of the peoples of the world are 
to be governed by it but not to be represented in 
it. The specious arrangement of governing by 
powers holding **mandate'* from the League 


will deceive nobody. Why should the well- 
being of so large a number of people be bartered 
away by the authors of the League, sitting far 
away in a secret conclave, without hearing the 
people concerned, without the least semblance 
of an enquiry into the fact whether these peoples 
were fit to rule themselves or not ? The League 
provides for the just treatment of natives in 
controlled areas. Who is to judge what is 
*just' and what is * unjust* ? Will the League 
hear the peoples who consider they are being 
treated unjustly or are they to take the version 
of the mandatory as true? If the League is to 
hear the aggrieved people, why did they turn 
out the representatives of Korea? Why were 
the representatives of Egypt not allowd to lay 
their case before the League? Why were the 
representatives of Ireland not given a hearing? 
Why were the mouths of the representatives of 
Persia, who wanted to speak against the British 
domination, shut? Why, in the name of God? 
The League provides for mandatories to report 
annually. Will a mandatory report the wrongs 
and injustices that he has committed? Will 
England report how many Arab villages she has 
bombed? Will England furnish the League 

196 THE master's world-union scheme 

with a true account of the massacre at 
JalHan walla? Even if she did, and the League 
found it guilty. What then? Will the League 
take away the mandate and hand over that 
country to another mandatory or set that country 
free? Or, will the League simply censure the 
Mandatory as the British Government in India 
have censured those who machine-gunned and 
bombed unarmed mob? Then again, India is 
an original member of the League. In the 
assembly she sits as a member equal in rank 
and status with the member for America or 
France or any other nation. But really she is 
a slave-country. Why should one original 
member rule over another original member > 
Persia is another original member of the League.. 
But she is completely under the domination of 
Britain. Why should she not be absolutely 
free? Why should the rope of the Anglo- 
Persian agreement be round her neck ? 

Is this the way to secure Universal Peace? 
Is this the peace which the best brains of 
Europe and America have devised for mankind ? 
Is it for this that Humanity has suffered and 
millions have died? 

The fact that England controls six votes in 


the Assembly while America has only one has 
been the subject of long and bitter controversy 
in America. The fact that amendments to the 
covenant of the League cannot be altered unless 
by the unanimous consent of the Council has 
also been vigorously attacked. Mr. Justice 
Wesley O. Howard of America makes the 
following observation generally on the scheme 
of the League of Nations : — 

**It is in no sense a world democracy but 
is a great central powerful oligarchy 
dominated by the will of monarchs. 
...The scheme of the League of 
Nations bears not the resemblance to 

a democracy It is antipode of 

democracy It is autocracy . ' ' 

How has the League proved its existence in 
actual working ? How has it justified itself even 
during its short existence? When Poland 
attacked Soviet Russia, Labour Members of 
Parliament pressed Government to invoke the 
League of Nations to settle the dispute. Mr. 
Bonar Law declared from his seat on the 
Treasury Bench that * * any action that the League 
might take would not be effective.** Lord 
Robert Cecil implored Lord Curzon to invoke 

200 THE master's world-union scheme 

the aid of the League of Nations to stop the 
Polish war but Lord Curzon replied to the same 
effect. Then what is the League there for? 
Was it not one of its objects to maintain the 
peace of the world? The question of Ireland 
still hangs fire. What has the League done to 
solve it? The border states which have been 
helped to come into existence to wall off Soviet 
Russia from the rest of Europe are fighting 
amongst themselves over the question of 
boundary. Has the League been able to stop 
that? Not yet. The Greeks are fighting the 
Turkish Nationalists to gain possession of their 
sphere of influence in Asia Minor. Sometime 
ago a telegram appeared in the ** Morning Post** 
of London to the effect that the Greeks had 
captured 20,000 men and put the majority of 
them to death on the ground that they were not 
regular soldiers but rebels and therefore the laws 
of humane warfare did not apply to them. Has 
the League been able to prevent this hideous 
massacre ? Many such instances can be cited as 
to the working of the League of Nations. 

Half the world is starving today. What 
lias the League done to remedy it ? Disease and 
sickness is decimating Central Europe. What 


has the League done to combat it? What has 
the League done to rid the world of the pain- 
ful sight of man eating man's flesh? The 
League has done nothing from which one could 
justify its existence. Sometime ago an appeal 
was issued for funds for typhus-sticken Poland. 
The same old charity ! When half the world 
is starving is charity the method for stopping it? 
We do not hear of the League of Nations except 
in the speeches of statesmen and politicieuis. 
The more the League is breaking to pieces, the 
more they are shouting frantically to people to 
come and uphold it. But this wont be of any 
use. The League was an unreal thing and like 
all unreal things it is bound to perish. It is 
dead. Poking a dead horse won't make it run. 
Except the authors of the League everyone in 
the world is agreed that the League has failed. 
TTie consciousness of failure is creeping also over 
the mind of the authors themselves. In his 
speech in the House of Commons, on return from 
San Remo, Mr. Lloyd George said: **If the 
League of Nations failed, the only hope was a 
federation of nations." That is good news 
coming from such a quarter. TTie very word 
*if' speaks a volume. It only indicates that in 

202 THE master's world-union scheme 

his heart of heart Mr. Lloyd George is convinced 
that the League of Nations is a total failure. 

America has done a service to mankind by 
walking out of this League. Senator Harding 
has pledged himself to call a World Association 
of all the peoples of the world. That is good 
news too. But that is not enough. We must 
rise higher up still. 


While the scheme of the League of Nations 
is a huge sham, the scheme of the Bolsheviks is 
inspired with a genuine desire to rescue the long- 
suffering poor all over the world from their 
wretched condition. While the scheme of the 
League of Nations is halting, half-hearted and 
wholly inadequate even for the object which it 
professes, the Bolsheviks have honestly attempt- 
ed to reconstruct human society on an equitable 
basis. While the League of Nations represent 
a group of politicians who are bent more on 
protecting the interests of their respective 
countries than evolving world-peace, the 
Bolsheviks have made the true interests of 
Humanity their own. While the League of 


Nations is trying to prolong the life of a dying 
state of things based on wrong, injustice and 
oppression the Bolsheviks are the harbinger of 
a new order of society based on right, justice and 
fair-play. But both have ended in failure. Both 
have caused greater suffering to Humanity than 
before — the authors of the League by their utter 
lack of vision and failure to rise to the height of 
the occasion and the Bolsheviks by their wholly 
wrong method and their incomplete ideal. The 
Bolsheviks have entirely ignored or lost sight of 
the fact that man is a spiritual being, that the 
evolution of human beings is not governed by 
physical laws but by the will of a Supreme Being. 
Their highly sensitive souls caught the message 
of the New Era and at once set to reconstruct the 
human society with their undeveloped and im- 
perfect nature. In their hurry to impose a better 
order of society from without, they have caused 
greater suffering than they have removed. 

Let us examine the scheme of the Bolsheviks 
in very brief. The goal of the Bolshevist move- 
ment is to evolve a new order of things in place 
of the present capitalistic regime by establishing 
the dictatorship of the proletariat, by common 
ownership of the means of production, by 

204 THE master's world-union scheme 

popular administration thereof and by an equit- 
able distribution of social wealth. The method 
by which they seek to establish it is by force and 

The dictatorship of the proletariat or 
workers is their goal. We have had it on the 
authority of Mr. George Lansbury that Lenin's 
absorbing aim in life is to rescue the workers of 
the world from thraldom and wage-slavery and 
capitalism and to establish internationalism. It 
seems the Bolsheviks want to bring about a state 
of things by which all will be benefited but the 
supreme control and authority will be in the 
hands of the proletariat. It is said workers will 
include both brain and manual workers. But in 
practice that has not been so. In a circular 
letter* which had been sent round by Lenin to 
all the branches of the Russian Communist party 
concerning labour conscription for the economic 
regeneration of Russia, Lenin talks of **due 
control over their (of bourgeoisie scientists and 
technical experts) work by the working people.**" 
Even if workers include both manual and brain ^ 

* Published in the first instance in the Morning 
Post of London and reprinted in the Pioneer of India.. 


they are not the whole community. Why should 
there be dictatorship of a part over the whole? 
It will no doubt be a distinct improvement on the 
present capitalistic system since it will be the 
majority instead of the minority ruling over the 
community. The Bolsheviks intend to evolve 
a social order in which peace will reign. But 
will dictatorship of one class over another ensure 
peace? True, the other class will be in a 
minority and robbed of its powers for evil. But 
still there will be a class which will be kept under 
subjection to the will of another and so they 
will continue to be discontented. Peace reigns 
in a community where all the elements of 
society are in harmony. Here they could not 
possibly be. 

Then, their method is violence, their 
motive-force is not love but hatred. Bolshevism 
had its birth in hatred of the bourgeoisie. We 
have it also on the authority of Mr. George 
Lansbury that Lenin and most of his friends are 
convinced that * *this evil system can only be got 
rid of by means of violent revolution." The aim 
of the Bolsheviks is to banish war and militarism 
by putting an end to the capitalistic system 
of which these are the offspring. They want to 


206 THE master's worlx)-union scheme 

kill the system with its own weapon. They 
want to kill oppression and tyranny by means of 
violence. War ending war again ! They do 
not rule out violence altogether. They only want 
it for another object, a benevolent object. The 
difference between the Capitalistic system and 
the Bolshevik system in this respect would then 
be in this : Capitalists want to use violence to 
further their own selfish ends — the Bolsheviks 
want to use violence for the good of the whole 
community. So the monster of violence remains 
all the same. If a minority can be oppressive, 
the majority also can. Once you start with 
violence there is no end of it. The presence of 
a class in the community not sharing their views 
and smarting under a sense of wrong will tempt 
them to permanently retain the instrument of 
violence in their hands. Will that make for the 
New World that Humanity longs for? 

It may be urged we will use violence for 
attaining our goal and when the goal is attained, 
we will have no need of it and will be in a posi- 
tion to abolish it. Will that really be so ? How 
will you impose the will of the proletariat on the 
whcJe community? Even if it is granted that 
workers will include all sections of the people,, 


and that proletariat' will cover the whole com- 
munity, how will you keep them together ? You 
must require some amount of force to prevent 
the disruption of the state. Then again, if motive 
of *gain' is taken away, how v^ll you make 
men work? *He who shall work shall eat' — 
that is not a sufficiently strong motive for work 
and in actual practice it has proved not to be so. 
Already, you have had to make men work under 
threat of violence. That is fcir from the ideal 
state of society. If this is the order of society 
for which Humanity has suffered so much, its 
sufferings have gone in vain. 

The thing is : that is not the method. Their 
ideal is incomplete, their method is wrong. The 
very inception of their ideal was in hatred and 
in a spirit of vengeance and violence was the 
means for carrying out their object. They 
started the wrong way. The change must come 
from within and not from without. Two wrongs 
won't make one right. If you want right, you 
must give a complete go-by to wrong and start 
with right. Love must be the basis of the whole 
structure. Love must be the goal, love the 
means. The best way to subdue the brute in man 
is not by confronting the brute in him, by the 

208 THE master's world-union scheme 

brute that is in me, but by revealing the God that 
is in me. The best means of keeping together 
the different elements of society is not violence 
but love. Love is by far the greatest cementing 
agent. In the absence of motive of gain, the 
only motive that can make men work is the 
motive of love. It will not do to begin with 
violence and when the goal is reached to substi- 
tute love for violence. The fruit of nectar does 
not grow on the tree of poison. Love won't grow 
on the tree of violence. If love is to be the 
cementing agent, you must rule out violence al- 
together and begin by cultivating love. The 
seed of all future discord and unhappiness will 
be weeded out not by violence but by love. 

If you start in a spirit of hatred, you will 
have spent yourself when that object of hatred is 
gone and it is not unlikely by the time you 
succeed in crushing your object of hatred, hatred 
has become part of your nature. When the work 
of reconstruction begins you will be found un- 
equal to the task. Construction requires far 
other power than the power of hatred. It re- 
quires a heart full of love and not a heart filled 
with hatred. The spirit of vengeance is a 
destructive force but when the work of destruc* 


tion is complete you can not construct with the 
same spirit. It is the spirit of brotherliness that 
you must invoke. If that is what you have to 
do, you must begin with a brotherly feeling now, 
this very moment. The feeling of * comrade '- 
ship is born of love and not of hatred. It cannot 
be that your motive force will be love and hatred 
at one and the same time — love for the proletariat 
and hatred for the bourgeoisie. Love and 
hatred do exist side by side in an ordinary human 
being who follows his own selfish ends but the 
heart of a man who seeks to rebuild society must 
be overpowered by love. You want to secure 
justice for all. How could you do that unless 
you are actuated by love for all. That is a 
qualification which you must possess or you will 
be prejudiced in favour of one class and against 
another even against your own will, even without 
knowing it. 

Why talk of the proletariat*? Why start 
with this idea of exclusiveness ? *He who 
works shall eat* — that may be an equitable 
maxim. But why start with that mean spirit? 
Why not fill every heart with love? Love is the 
most powerful incentive to work. You start 
your New World by depriving the wealthy 

210 THE master's world-union scheme 

classes of their wealth. In the New Era, there 
must, no doubt, be an equitable distribution of 
wealth. But that is to be done not by robbing 
the wealthy by force but by making the rest 
wealthy — that must be the proper spirit. 

The Bolsheviks have failed to go to the root 
of the present social distemper. It lies deep in 
human nature and not merely in the capitalistic 
system. They have not sought to change 
human nature. They have turned their face 
away from God and have begun the task of 
reconstructing human society without first seek- 
ing the aid of God, who alone can fructify human 
efforts. To do great things requires divine 
inspiration. Where is that inspiration to come 
from if not from God? Where is the Pole star 
with reference to which they will find their 
direction? Will your system satisfy man's 
soul? Even the most perfect system can't do 
that. You may secure bread for everybody but 
a man liveth not by bread alone. He requires 
some other thing which your system can't 
provide. Only God can give that. We must 
therefore seek the mercy of God, surrender our- 
selves to Him. If we can do that, the system 
will be changed in a day, a stable organization 


will spring up in no time. The base of an ideal 
human society must be in human heart and that 
human heart must be lodged in God. 

The Bolshevik movement is doomed to 
failure. Destruction is their role. As soon as 
they have played this role out, they will have to 
disappear. Lenin the agnostic can't construct 
a better world by this rough and ready method. 
It is not the purpose behind it. It is the task 
of some Higher Being, Whose spirit is merged 
in the Great Spirit, Whose soul is not tinged with 
the faintest trace of hatred, Whose soul is 
burning love. It is He and He alone that can 
save Humanity from this abyss of suffering. 
The regeneration of the human race is no task 
of a politician or statesman or philosopher. No 
statecraft, no amount of intellectual subtlety 
will achieve this grand object. It requires the 
will of One Whose will is the will of God — It 
requires a heart as big as the sky — It requires 
all-pervading, all-embracing love. None but a 
Sannyasin, Who is One with God, Who has 
nothing to gain in this world and nothing ta 
lose in this world — none but One Who is the 
true Friend of the world, of the whole world, 
that can achieve this stupendous task. The 

212 THE master's world-union scheme 

task of creating a New Heaven and a New Earth 
is for Him who will dominate the Thought 
World by His own Thought, who will drive 
away selfishness, greed and jealousy from 
human nature by His mere will. Only He will 
save and uplift Humanity Who will transform 
human heart by His spiritual force. Who will 
dispel the thick fog of darkness that hangs over 
the world by the movement of His finger. Only 
He will bring a better state of existence for man 
Who will make a gift of faith, love and good- 
will to Humanity. Only He will bring peace 
on earth Whom, when He says, *Come and 
follow me' the whole world must follow £is the 
fishermen did follow Christ. Only He will 
bring the Kingdom of Heaven on earth Who 
will satisfy the hunger of every human soul, 
Who will confer supreme bliss on each and 
all — ^Whose touch will sanctify. Whose glance 
will dispel doubt. Whose mere smile will con- 
quer. It is for One endowed with the supreme 
spiritual force of a Srikrishna, a Buddha, a 
Christ. It is for none other. 

Is Bolshevism an unmitigated evil? No, 
nothing in this world is. The nemesis has come 
:in the shape of Bolshevism. It has been an in- 


strument in the hand of God for driving men 
to the path that leads to Him just as the war 
and the suffering and misery following it has 
been. It is a passing phase — a stage in the 
evolution of the human race. It is a warning 
to Humanity to surrender themselves to Him. 
Will Humanity take heed ? They must. That is 
absolutely certain. The sooner they do it the 
better for them. The longer they tarry, the 
greater will be the misery. Let man seek God, 
and He will reveal Himself. Let man seek His 
Light and his heart will be overflooded with 
Divine Light. Let man surrender himself 
unreservedly to Him and he will at once find 
himself possessed of the most glorious heritage. 
To bestow this glorious heritage on Humanity 
is the mission of Dayananda. 


I have said before that great and noble thoughts 
are active spiritual forces, which are bound to 
conquer the world. In the end they are bound to 
uplift human thought to the same plane, however 
short or long the process may be. This greatest 
thought of uniting the whole Human Race in one 
bond of Love that Thakur Dayananda sent out to 
the world more than 12 years ago, has worked its 
way to every human heart. Consciously or 
unconsciously the whole mentality of mankind 
has been changed. Human thought that centred 
before mainly round the narrow individual 
'self* and no less narrow "national self" has 
soared to the highest point, to the Universal and 
the Infinite. A study of this process of transforma- 
tion of the human mind — how human thought has 
ascended from one height to another and so on to 
the highest is highly interesting. But this is not the 
place for that, nor this the occasion. But the truth 
of this statement will be amply borne out by a 
perusal of the following few letters out of many 
received from well-known ladies and gentlemen in 
the West and from the passages taken at random 
from the utterances and writings of men and womeii 
in various parts of the world who may truly be said 
to be the highest exponents of the Thought World. 

[ 2 ] 


Srimat Amritananda, 

Arunachal Mission, Silchar. 
Dear Brother, 

I was very glad to hear from you and to get 

the very interesting appeal I know that Mr. Lloyd 

George got his copy, and several men who take a 
keen interest in the League of Nations have also 

seen it and have been very interested in it May 

the day soon come when wars and envy and hatred 
will have ceased. That can only come when men 
will allow the Prince of Peace to be enthroned in the 
hearts of men as well as in the Governments of the 

Yours sincerely, 
(Sd.) Laura Evans. 
On Board the S. S. City of 
Calcutta. April 5th. 1919. 


Mr. a. Mahabharati, 

Etc. Etc. 
Dear Sir, 

I am in receipt of your letter of March 1st and 
may say that I am wholly in sympathy with the senti- 
ments you express and I am always ready in my 
own life to do what I may be able to counteract the 
undesirable tendency of our modern so-called civiliza- 

[ 3 ] 

tion. Especially I approve of your sentence "to find 
peace and happiness the modern world has taken 
the wrong road." 

I am. Dear Sir, 

Yours truly, 
(Sd.) Ernest Bell. 
The Animals' Friend Society, 

York House, Portugal St,, 
Kingsway, London, W. C. 2. 
1st April, 1920. 


Alokananda Mahabharati, 

Etc. Etc. 
Dear Sir, 

Your most kind letter of Feb 12th reached me 
here and though I am going on my journey within 
an hour I must send you a hasty line to thank you 
for being so good as to write. All you say interests 
me deeply, especially as I have for some time been 
convinced that our old evil system is breaking up 
and a new and better one is on the way. That the 
signs of it will come first from the East, all things 
induce me to think and that those of non-Caucasian 
race will be leaders in this movement as they have 
been in all others, that make for the improvement 
of the human race, I feel sure. It is therefore with 
deep gratitude that I read your words — as it is also 
with a true sense of brotherhood that I send you a 
greeting of affection. 

I 4 ] 

My permanent address is I, Berkeley Street, 
Cambridge, Massachusetts, U. S. A. though I am 
a Canadian by nationality. I hope to arrive there 
by the middle of May. 

Again expressing my most genuine appreciation 
of your Jcindness and regretting that travel compels 
me to be brief, believe me, dear sir. 

Yours sincerely, 
(Sd.) Basil King, 
Hotel Alexandria, 
Los Angelos, 

6. 4. 20. 


Mr. Alokananda Mahabharati, 

Etc. Etc. 
My dear sir, 

I have your letter of March 1,1920, and thank 
you for writing me. Very naturally I sympathise 
with the object which your worthy Master has in 
mind. The world ardently longs for the time to 
come when there shall be peace and happiness every- 
where; when man shall no longer contend with man 
and be given over wholly to selfishness and greed. 

I have no doubt in my mind but what the method 
proposed by your Master will ultimately result in 
great good, and I wish his plan success. 

We are undoubtedly tending towards the condi- 
tion of things which your worthy Master desires, and 
for which his disciples are so unselfishly workings 

[ 5 ] 

It will come in due time. I commend your efforts and 
sympathize with your desires. 

Again thanking you for writing, I am 

Very sincerely yours, 

(Sd.) W. O. Stillman, 


The American Humane Association. 

Albany. N. Y,. 
April 8th, 1920. 


Mr. Alokananda Mahabharati. 

Etc. Etc. 
Dear Sir, 

Lady Astor wishes me to thank you very much 
for your letter of March 19th. 

She is very much interested in the views of 
Thakur Dayananda. She fully agrees that there can 
be no real peace or harmony in the world unless 
nations and individuals have peace and good will 
m their hearts, and she feels that in emphasising this 
truth the East has much to teach the West. 

Yours faithfully. 

(Sd.) H. Matheson, 
Parliamentary Secretary. 

House of Commons, 

S. W. I., 

April 15th. 1920. 

[ 6 ] 


Mr. Alokananda Mahabharati. 

Etc. Etc. 
Dear Sir, 

Your letter to me dated at Arunachal Mission, 
March 1st., 1920, is the most thoughtful and inspiring 
letter received by me during the eight years that I 
have been president of the American Anti-Vivisection 
Society and I wish it were possible for us to co- 
operate with you in your work for International 

As for myself, personally and unofficially, I beg 
to assure you that I am in deep sympathy with your 
movement for the federation of nations and the 
expression of the ideal of human brotherhood in 
some practical scheme of international government^ 
and that as far as my poor powers go, I am working 
towards the same goal as yourself. 

Great was the opportunity of the Peace Con- 
ference and great the failure thereof and I much fear 
the next practical opportunity will come only after 
years of misery and famine, wars and revolutions. 
The time is upon us when our race must definitely 
break with the theory and practice of evolution 
through blind and selfish competition and must 
grasp, how^ever imperfectly, the fact of universal 
kinship and enter upon its further evolution through 
the control of 'self, not others. This conception 
once adopted, even if it be accepted by the many 
rather as a battle-cry than as a spiritual realization, 
must inevitably affect all forms of human activity and. 

[ 7 ] 

p2issing downwards from the knowers to the doew^ 
leaven all aspects of our mortal life. 

International peace, national good government; 
business, law and medicine for the common welfare; 
religion, for the building of character not the exhalta- 
tion of priesthood ; science for love not power ; 
these are some of the manifestations of the outlook 
which begin dimly to be seen on our horizon. How 
long before anything measurable is accomplished 
none shall say; for the forceful men, the intellectual 
leaders of our age, have wandered from the Verace 
Via of Dante and are now urging us down the by-path 
of materialism, while the un-intelligent, the sullen 
masses are striking blindly at they know not what. 

Yet, even as we speak the night is passing. 
Greater than weapons is the power of Thought; 
greater than armies the will-to-grow of the spirit. 
Even the ignorant build better than they know and 
out of the aspirations of the dreamers, out of the 
«imple deeds, the daily strivings of the toilers there 
shsJl Eirise a new heaven and a new earth. 

Permit me, sir, to thank you for your letter and 
to lay at the feet of your Master, Thakur Dayananda 
my humble admiration and respect. 

Yours truly, 
(Sd.) Robert Logan. 
Editor, The Starry Cross* 
Office of Publication, 
22, South Eighteenth Street. 
April 22nd„ 1920. 


[ 8 I 


Mr. Alokananda Mahabharati. 
Etc. Etc. 

My dear sir, 

Thank you so much for having brought to my 
notice the work of Thakur Dayananda and of the 
Arunachal Mission. 

I am very much touched by the trouble you 
have taken in the matter and by the high ideals which 
both you in your letter and Thakur Dayananda in 
his manifesto have expressed. Needless to say, I 
with you, desire to see a better understanding between 
the peoples of the world take the place of this present 
system of misrule and chaos, and you may be assured 
of my every sympathy in anything that you may do 
towards that end. 

Believe me, 

4. King's Bench Walk. 

Temple, London, E. C. 4. 

April 28th, 1920. 

Yours very sincerely, 
(Sd.) Norman Angell. 


Alokananda Mahabharati, 

Etc. Etc. 
Dear Sir, 

In reply to your letter of the 22nd. April, Sir 
Horace Plunkett has asked me to thank you for it 
and for a copy of the Thakur Dayeoianda's appeal 

[ 9 ] 

to the Peace Conference. As you are aware, he, 
too considers that merely material and economic 
improvement is not sufficient either to satisfy men 
in the present or to assure peace and security in the 
future. Co-operation, as he has always thought and 
understood it, means nothing less than the denial 
of competition, struggle and conflict. It means the 
great and only alternative to war whether the war 
of commercialism with its motto "The Devil take 
the hindermost" or the franker but not less pitiless 
other side, war as we have known it for 4 years, war 
ever, of necessity, more ruthless and horrible. Sir 
Plunkett believes however that men have inborn in 
them the desire to work together and to benefit 
each other. He believes that given opportunity men 
prefer to seek a common good than to struggle for 
private advantage. Teach them how to do this in 
the simplest and most obvious ways, assist them 
materially, make them understand that others are 
not only interested in but positively need their pros- 
perity and they will be taught by such actualities 
the unity of the Human Race — the Brotherhood of 
man — and will be compelled to a faith in a unifying 
directing purpose — the Fatherhood of God. 

With best wishes for the success of your work, 

Yours faithfully, 

(Sd.) Gerald Heard, 


Kilteragh, Foxrock, 
Co. Dublin, 24. 5. 20. 

[ 10 I 


Alokananda Mahabharati. 
Dear Sir, 

I have read your letter with much interest and 
thank you for sending it. I agree with it and because 
I have been trying to carry out its spirit to some 
extent I have had to sujffer. Thakur Dayananda's 
scheme would not suit the people who met in Paris. 
They meant to create no new world. Their hearts 
were not bent that way. So mankind must suffer. 
Will you be so good as to allow me to pay my respects 
to Thakur Dayananda. 

Yours fgdthfully, 
(Sd.) Ramsay Macdonald. 
The Independent Labour Party. 

8 & 9, Johnson's Court, 
Fleet Street, London, E. C. 4. 
28th May. 1920. 



Mr. Alokananda Mahabharati, 
Etc. Etc. 

Dear Sir, 

I have received your letter dated 5th May and I 
theoik you for it. First of all, let me say that you 
misunderstand the propaganda work of the I. L. P. 
It would be a most unfair and unjust criticism of the 
1. L. P. to say that it is concerned only with conditions 

[ n 1 

of Great Britain and with ameliorating the lot of the 
people of this land. Such a criticism could not 
possibly be further from the truth. On the contrary, 
there are those who criticise the I. L. P. because of 
its internationalism and the world-wide nature of 
its interests. During the last six years, particularly, 
the whole of the energies of the I. L. P. and its 
propaganda work have been devoted to International- 
ism, or in other words, to the preaching of the brother- 
hood of man. No people who are suffering injustice, 
whether it be in Ireland, Egypt or India, have warmer 
or more active friends than the I. L. P. A reference 
to the column of our weekly paper, "The Labour 
Leader" will support this statement. 

I mention these facts for two purposes, first, to 
remove what is apparently a misunderstanding on 
your part of the work of the I. L. P. and second to 
assure you that an appeal to help in any movement 
for the regeneration of the world is hardly necessEury. 
There are parts of your letter which are almost a 
verbal repetition of things I have often myself said. 
This remark applies particularly to what you say 
about the genesis of the world unrest and misery. 
I agree wholly with your comments upon the failure 
of the Paris Conference and of the causes responsible 
for this failure. There had been no change in the 
hearts and minds of the statesmen who met together 
at that Gjnference. 

I am interested in what you tell me about your 
Mission and in the appeal sent to the Paris Conference 
Tby the founder of your Mission. I may say with 

[ 12 ] 

cotifidence that I am in complete agreement with 
your aim and I am sure that I can repeat that assurance 
in the name of the whole of the I. L. P. Like you 
the I. L. P. is opposed to methods of violence, and 
the revolution we want to see is a change of heart 
and mind. 

Although we are working widely separated by 
space, we are united by our aims and I think, to a 
considerable extent, in our methods. 

Believe me. 

Yours very sincerely, 

(Sd.) Philip Snowden, 


8 & 9, Johnson's Court, 

Fleet Street, 

London, E. C. 4. 

Ist June, 1920. 


Alokananda Mahabharati, 
Etc. Etc. 

Dear Sir, 

I am very much obliged for your long and most 
interesting letter of April 5th, which readhes me today. 

I need hardly say I entirely sympathise with its 
purport. You ask me whether I will work for your 
objects. I assure I do little else. It is a splendid 
scheme you have in mind, and I only wish the races 
of men were more ready for conversion to it. 

[ 13 ] 

With kind regards and repeated thanks for your 
kindness in writing to me, 

Yours very truly, 

(Sd.) Henry W. Nevinson. 

New York, 
June 14. 20. 


Babu Mangobinda Chaudhury, 
Arunachal Mission, Silchar, 

My dear friend, 

Very many thanks for your letter received yester- 
day I have shown the Thakur's appeal to many 

of my friends and have many times made reference 
to it in my public meetings. 

The aftermath of the war has resulted in much 
restlessness in this country. Trade is constantly 
dislocated and the prices of most commodities shew 
a steady tendency to rise. Democracy is finding its 
feet stuck in the process. All departments of life 
are seriously disturbed. I do believe that the 
materialism and selfishness of the world today will 
sooner or later, sooner rather than later, exhaust 
itself. The war has passed but other and more fear- 
ful antagonisms remain. I agree with you in think- 
ing that peace and goodwill, the spirit of the Christ, 
was never more necessary for healing the world's 
wounds than now. 


[ 14 ] 

With our united kind regards to you both, 

Yours sincerely, 

(Sd.) T. W. Reese. 

Leaton House, 
Regent Street, 
Wrexham, N. Wales. 
1 4th June. 1920. 


Mr. Alokananda Mahabharati, 

Etc. Etc. 
My dear friend. 

Your letter of the first of June is duly received. 
I note with interest all you say. Undoubtedly, the 
time will come when the Fatherhood of God and 
Brotherhood of man will be generally recognised. 
The world is becoming more and more united in 
brotherhood and aims and I have no doubt but what 
the next generation or two will see wonderful changes 
in this direction. 

Remember that the world is drawing closer to- 
gether and that thoughts similar to ours are making 
their way into new minds all over the world. Wishing 
you success in your quest and in your propaganda, 
I am with kind regards, 

Fgdthfully yours, 
(Sd.) W. O. Stillman, 
Albany. N. Y., 
July 23rd.. 1920. 

[ 15 ] 

Mr. Alokananda Mahabharati. 
Dear Sir, 

I am very thankful for the letter you have 
written and also for the appeal which accompanies 

I have the deepest sympathy with the endeavours 
you are making, and shall be glad to hear from you as 
to the progress of your efforts. The ideas of the 
Fatherhood of God and the Brotherhood of maui 
must rule out the disorder of the world, quiet the 
unrest from which we suffer, and inaugurate the 
better era towards whidh the Eternal Father is surely 
leading us. 

Yours faithfully, 
(Sd.) John Clifford. 

18, Waldeck Road, 
West Ealing, London, W. 18. 
July 27th, 1920. 


Mr. Alokananda Mahabharati, 

Etc. Etc. 
'My dear sir, 

I am writing to tell you that Mr. Norman Angell 
Teceived your cable* of June 9th and your letter of 

June 1 7th He has been wondering in what way he 

could best further your cause, which he recognises to 

*The following cable v/as sent to Mr. Norman 
Angell with copy to Lady Astor, Mr. H. G. Wells, 

I 16 ] 

be bound up intimately with his own ideas for world- 
peace It seems to him perhaps that he can best 

work for his and your ideals by continuing to write 

and expound them, But if you can think of any 

other way in which he could help your association 
I feel sure he would be happy to do what he could. 
With good wishes, 

Believe me. 
Yours very faithfully, 

(Sd.) Illegible, 
Secy, to Mr. Norman AngelL 
4, Kings Bench Walk, 
Temple, E. C, 4. 
August II th, 1920. 


Alokananda Mahabharati, 

Etc, Etc. 
Dear Friend, 

I now have to acknowledge your letter dated 

Miss Kate Simmons and Mr. Ernest Bell on 9th June, 

"Brother of the mankind yours of April. World 
situation extremely critical. Must squarely face 
situation. Even a day's delay means slaughter of 
thousands brethren and untold suffering to millions. 
Very great responsibility on well-wishers. Please 
present scheme of reconstruction to National Peace 
Congress Glasgow 17th. Insist on World Conference 
invited by cables. Will get support from many in 

different countries, specially from (Here follows 

a list of names) Cable if necessary." 

[ 17 1 

May 16th and your cablegram.* I was not able to 
attend the Peace Conference in Scotland, but I wrote 
off immediately to a member attending, the Secretary 
of the "League of Peace and Freedom", and I asked 
him to speak and place your appeal before the 
Conference. Then I gathered together passages from 
your letters to Mr. Bell, Miss Behrens and myself; 
and had these inserted in a paper sympathetic to our 
views which also is circulated in America, and here- 
with send you a copy of same.f 

I wrote to Lady Asquith, and Mr. H. G. Wells 
but have had no reply. Also I showed your corres- 
pondence to Miss Callow, Secretary of the Inter- 
national New Thought Alliance When all men 

unite in the love of God, all good will flow out to 
them from the Central Source of all supply, and they 
will know how to proceed and act that all may have 

their needs met 

Very sincerely yours, 
(Sd.) Kate Simmons. 

Clarendon House, 
Eddington, Heme Bay, 

August 13th, 1920. 


Mr. Alokananda Mahabharati. 

Dear Sir, 

Your esteemed favour duly reached me. 1 but 
recently however returned to New York where your 

*The same as to Mr. Norman Angell. 
t 'The Active Service." 

[ 18 ] 

registered packet awaited me. I shall certainly 
distribute your appeals urging peace and harmony 
as I have opportunity to those I meet who will 
appreciate the beautiful sentiment therein expressed. 
Your letter portrays the distracting unrest every- 
where very vividly. Perhaps unrest prevails nowhere 
more than in America today. Here it would seem as 
if every one is over-strained — many in their rush to 
profiteer, many oppressed by our excessive taxation, 
working over-time, yet really unable to make ends 
meet, others given over to fashion and folly and 
waste — and others striving to better conditions and 
to help the suffering, especially children, prisoners 
and abused animals, finding themselves quite over- 
whelmed with the demands on purse and mind in 
their altruistic endeavours. Our daily papers are 
intensely exciting, filled as they are with revelations 
of incredible waste of money recklessly spent by 
•our incompetent government the past few years 

The noble spirit of your Master, Thakur Daya- 
nanda Deb alone will light a conflagration of peace 
and harmony impossible to extinguish — in which you 
also seem an earnest helper and upholder. 

Accept kind wishes for your active mission which 
has high ideals of peace for all people. 

Most truly yours, 
(SJ.) Georgiana Kendall, 
Vice-President, Humane Education Society. 

The Ploya, New York. 
Novr. 12, 1920. 

[ 19 i 


Mr. Alokananda Mahabharati. 
Dear Sir, 

Thank you for your letter. I am in complete 
agreement with all you say of the present state of the 
world and its governments. And the principle you 
lay down are those which have always guided me, 
although I might not use quite the same phraseology. 
But religion is not so well understood in the West as 
in the Elast, nor its intimate relationship to human 

Cordially yours, 

(Sd.) Havelock Ellis. 
14, Dover Mansions, 
Canterbury Road, 
Brixton, London, S. W. 9. 
28th November, 1920. 


Mr. Alokananda Mahabharatl 
My dear friend, 

I do hope that you will not consider my long 
delay in answering your interesting letter of July 29, 
1920, showing any lack of appreciation of your very 
great kindness in writing me so fully about your 
Master, and about the Brotherhood of the Arunachal 
Mission. I am deeply interested in all that you told 
me, and also in the appeal to the Peace Conference, 
which you enclosed. 

This blood-stained and war-torn world of ours 

[ 20 J 

needs the Sannyasin. If only there were more 
"friends of the world" ! 

A few months ago I had the pleasure of enter- 
taining in my home Rabindranath Tagore, and we 
talked over these things. 

From the other side of the world I send you 
affectionate greetings. If any of your Brotherhood 
come to America, they will receive a warm welcome 
at my home in Princeton. 

Faithfully yours, 
(Sd.) Herbert Adams Gibbons. 
Princeton, N. J., 
March 11, 1921. 


[ It is a remarkable fact, as will be seen, also 
from the following extracts which are taken at 
random from a mass of them that it is admitted on 
all hands that the old order has gone and that a 
New Elra has come. Most people who utter the word 
'New Era' do not know what the New Era is like, in 
what respects it is to differ from the one that has just 
passed, from what point of time dates the New Ejra. 
It would be difficult to prove to demonstration to the 
ordinary man in the street in the midst of chaos and 
confusion that the New Era has really come. But the 
New Era is on everybody's lips. The thing is the 
New Era has really come — it has been born in the 
Thought World — and even those who have not the 
vision to see it clearly, unconsciously give expression 
to it — they could not but do it — even though they 
could not yet point to anything tangible to base their 
conclusion. Those who have been given the vision, 
can clearly discern the advent of the New Era and 
to them the chaos and confusion which, like darkness 
before the dawn, instead of clearing is only thicken- 
ing, is but the surest sign of its coming. 

Another highly significant fact in support of the 
coming of the New Era is the dodge very often 
employed by advertisers to arrest the attention of 
newspaper readers of referring to the New Era — and 
sometimes with great display.] 

[ 22 ] 

A New Elra is opening. Let it begin with ai 
common determination to work together for a 
common purpose. — King George's Message to the 
Indians, December, 1919. 


The gathering (of the Peace Gjnference) marks 
the beginning of a New Elra, assisting the peoples of 
all the countries in the desire for peace, prosperity and 
happiness. — President Wilson. 


(I am) sure that the Great To-morrow has already 
come. — Rabindranath Tagore. 


The War was fought to establish the New World.. 
— Lloyd George. 


This is a turning point — Humanity is taking a 
turning point — Shall we or shall we not take our 
legitimate part in the making of the New World? — 
Lala Lajpat Rai in his address to his countrymen. 

[ 23 ] 

1 am confident that it auspiciously comes at the 
dawn of a New Era of friendship and good will whidi 
it will be the privilege of our kindred peoples to 
advance towards full achievement. — Wilson to King 


1 most cordially echo the hope that in the struggle 
to create a better world for mankind which is the first 
duty bequeathed to us by the glorious comradeship 
of war our two nations may be found indissolubly 
linked alike in effort and achievement. — King George 
to Wilson. 


This reconstruction is not confined to any one 

department of life but to the whole life as such 

The desideratum is to bring the Kingdom of Heaven 
on earth. This is the spirit of the New Age. — 
The Indian Review, August, J 920. 


We have had several New Worlds. The Jews 
call this year 5680 ; Christians with a newer world call 
it, 1920, the Mahomedans dating from Mahommed's 
flight, say it is 1307 ; and in England the Lloyd 
Georgites consider the New World really began on 
January 10th, when the Peace Treaty was ratified, 
so with them this should be the Year One. 

But the question still remains ; is it really a New 
World or the same Old World, with the same trials 


[ 24 ] 

and difficulties, the same good patdhes and bad, the 
same hopes, — not always fully realised? Human 
nature is always hopeful. The poor hope for better 
times, the unfortunate for better luck, 2md the sick 
land suffering for better heeJth. It is not enough, 
Kowever, to hope without endeavouring, at the same 
time, to achieve our object. 

Try Mother Seigel's Syrup yourself and enter a 
New World of health and happiness. — Advertisement 
in Newspapers, 


But a New Reign is coming, that of the spirit ; 
after the human, the divine. — Mirra Richard, Asian 


A New World is being created, a New Era is at 
hand. — Invitation to International Congress of Reli- 
gious Liberals, Boston, 1920. 


Standing as I do in view of God and Eternity, 
I realise that patriotism is not enough ; there must 
be no bitterness nor hatred in my heart against 
anyone. — Edith. Cavell before her execution. 

[The sublime note of this passage reveals the 
fact that the soul of Edith Cavell before her execution, 
was in perfect union with the Universal Soul of 

[ 25 ] 

In the name of Humanity, multiple and one, etc., 
we declare and proclaim the UniversEJ Equality of 
the Human Race. — Universal League for the Equality 
of Races in Japan. 


For the mciximum effort in the war, each nation 
pooled all its resources and its strength, amd 
theoretically at least, the people of that nation were 
for the time but one family. This sort of action on 
an international plane seems to be the only hope for 
Europe. — Anatole France. 


The work which has been done, the seed whicii 
has been sown, cannot, will not be wasted ; and, 
because of the martyrdom of Russia, her children and 
our dhildren will reap a glorious harvest of love and 
comradeship in the true commonwealth that is to 
be. — Lanshury in ** Daily Herald.'* 


If the world is indeed to become one of peace 
then it is impossible to have one part of it within the 
ring fence of Monroe Doctrine cut off from the 
responsibility of federal world-commonwealth. — 
H. G. Wells in "Sunday Express.** 

[ 26 I 

"What solution do you see for Europe's plight ?'\ 
asked the correspondent of the "Observer." "Action 
based on a new spirit on the common interests and 
needs of all Europe, and of all the world," said 
Anatole France. 


The first object of the International would be 
the prevention of all war. That message must 
spread in our late enemy countries as well as in the 
allied countries. — *' Ex-soldiers in Council," — "Daily 
Heraldr April 5ih. 


1 think that, soldiers as most of us have been in 
our time, there is no prospect more abhorrent to the 

vast majority of us than that of a future war The 

multitude has but one desire — "Peace." — Aidan De 
Gemon, D. H. April 17th. 


To destroy false ideas about war among civilians 
and especially among children, to get as many men 
as possible in each country to pledge themselves 
against war, to abolish secret diplomacy, to destroy 
the capitalist system. — Programme of International 
Congress of Ex-service men at Geneva. 

[ 27 ]' 

The man who knows most about war is the man 
most anxious to see war abolished. The man who 
fought in the trenches and saw his comrade smashed 
at his side, who has known desolation of warfare, is 
the man who does not want any more war. — Major 
General Sir Frederic Maurice. 


Speaking of world peace and disarmament, Mr. 
Harding, President-elect of the U. S. A. said : 

"World disarmament is only one phase in the 
attainment of actual peace towards whidh we are all 
working.... With the conscience of the world awaken- 
ed against war and the growing desire of each nation 
to do its part there is reasonable assurance that the 
time is not far distant when considerations of right 
rather than might will prevail and when disarmament 
will become an actuality. 1 believe that a campaign 
to create world-wide public opinion such as that 
inaugurated by the "World" is a step towards the 
hastening of world tranquility." 


It seeks not a slave state but a co-operative 
commonwealth of Free Citizens and it is in this 
direction that the Brothers of Light are seeking to 
guide the evolution of Humanity. — Annie Besant in 
"New India/' Sept 1920. 

I 28 ] 


We needed a real League of Free Peoples, not a 
League of Kings, nor a League of Cabinet Ministers. 
— y. H. Thomas, M. P., *'Daily Herald/* Feb. 16. 


An equal system of International rights and 
obligations, just liberties and wholesome necessary 
restrictions can alone be a sound basis of International 
Law and order. — Aurohindo Ghose. 


United States would take no interest because she 
will join no combination of powers which is not a 
combination of all. She is not interested merely in 
tlie Peace of Europe but in the peace of the world. 
— Arthur Benington, U. S. A. 


To start any League with any hope of success 
all powers must be in it — not to wrangle and intrigue 
but to find a common basis for useful co-operation 
...the mechanism of which can only be a League of 
Nations, free individually and so willing to think and 
act collectively. — Austin Harrison in ** Sunday 

[ 29 ] 

Senator Harding in a speech on the League of 
Nations declared that President Wilson's League was 
a definite and irredeemable failure. Senator Hard- 
ing therefore proposed a new effort to construct a 
World Association on the framework of the Hague 
Tribunal and pledged himself to make an immediate 
effort to form such an association. — ''Englishman/* 
31st., Aug. 1920. 


I look higher now, I am against the League of 
Nations because it is the League of Governments. I 
am for a League of peoples, for a league of oppress- 
ed peoples, who are the victims of the Peace of 
Versailles." — D'Anunzio. 


The only other conceivable policy was to seek 
some new state of things in which war would no 
longer be the inevitable resort for settling interna- 
tional disputes. — Lord Robert Cecil. 


If one-hundredth part of the thought given to 
this war were given to peace, there would never be 
a war eigain. I believe that a passion for peace hzts 
been bom in this war which will prove greater than 

I 30 1 

any passion for gain or conquest, and as far ea is 
humanly possible, such a war as this should never 
be tolerated again. However, there is a danger in 
believing too much in treaties until we have a radical 
change in the hearts of men, but I think that change 
is coming. There must be no patch-work peace 
which is simply a compromise of conflicting interests. 
Every nation must have the choice of its destiny and 
not be cut and curved to please the Great Powers. 
— General Smutts. 


No nation must desire domination and power 
over another. We shall only reach this condition of 
things by understanding that capitalism has finished 
its work and that future development of mankind 
must be based on co-operation. — ** Daily Herald/* 
July, H, 1920. 


A genuine society of all nations and an all-round 
revision of the Peace Treaty involving the abandon* 
ment of our own Imperialistic aims. — Robert Dell. 


Future must bring international reconciliation. 
Only a real Democracy including all nations would 
give the suffering world peace. — Ebert, late German 

[ 31 } 

We must feel our way towards a group organisa- 
tion within the community and to a world federation 
beyond it. — Ivor Brown. 


In the field where our aims are one, our enthusi- 
asms the same, our rivalry and ambition generous, 
we can surely look to be reconciled, and the fellow- 
ship of learning offers a road which may — and if our 
spiritual ideals be alive, must — lead to a wider 
sympathy and better understanding between our 
kindred nations. 

While political dissensions are threatening to 
extinguish the honourable comity of the great 
European States, we pray that we may help to 
hasten that amicable reunion which civilization 

— Extracts from the letter addressed by Doctors, 
Heads of houses, Professors and other Officers and 
Teachers in the University of Oxford to the Pro- 
fessors of the Arts and Sciences and to Members of 
the Universities and Learned Societies in Germany 
^nd Austria sometime in October, 1920. 


Professor Gilbert Murray in the course of his 
presidential address at a meeting of the Geographical 
Association held sometime towards the end of 

[ 32 ] 

December, 1920 or the first week of January, 1921, 
interpreted the duty of mankind towards the universe 
as being similar to that of the patriotic citizen towards 
his own country. 

He proceeded to speculate whether the economic 
exploitation of helpless nations and territories by 
strong ones, stimulated by the pressing hunger of the 
Western world was likely to prevail, or whether 
there was to be the consciousness of the earth as one 
great city with a great conception of the duty, that 
would be normally expected from a civilised and 
educated man towards his fellow man. He was 
convinced that the latter conception was becoming 
more and more an integral part of public opinion 

in this country If the better elements' 

in the great nations, backed by outside inter- 
national opinion, set their faces resolutely against 
uncontrolled and irresponsible covetousness, he be- 
lieved that a co-operation between the nations would 
be secured which would make not only for the main- 
tenance of peace but for the welfare, concord, and 
good will of the entire world. 


All over the continent specially where they have 
suffered most there is a real awakening, a revolt 
against war and sincere enthusiasm for the New 
International Union. — Daily News (London). 


Gjngress of International Brotherhood, London, 
14th, September, 1919. 

[ 33 ] 

There never was a time in history of a distracted 
and torn world when the Brotherhood movement was 
more needed said Mr. Lloyd George, at the National 
Brotherhood Congress at the City Temple, Sept., 1919. 


Mighty festival of Unity : We want a League of 
Nations but it must be a League in which men and 
women are banded together with the bonds of 
Brotherhood. — Robert Fleming in D. H. May 3rd, 


Comrades and Brothers, remember that nation- 
ality is not enough, nationality must not be the zdm. 
There is something higher than nationality, and that 
is International Brotherhood, the Brotherhood of man 
under the Fatherhood of God. — Col. Wedgwood on 
landing at Bombay. 


International Brotherhood after all, means that 
humanity is one great family of human beings with 
a common origin. — Lansbury in D. H. 


I have no doubt that they will find the people of 
the United States very ready and willing (inspite of 

[ 34 ] 

Ker refusal to join the League of Nations) to come into 
the Brotherhood. — H. G. Wells in "Sunday Express." 


To endeavour by united efforts to advance the 
triumph of reason, freedom and progress in religion, 
the Brotherhood of man and the peaceful federation 
of the world.... A New World is being created, a 
New Era is at hand. Shall not we of liberal faith and 
progressive spirit come together again.... for the Uni- 
versal and enduring religious needs of mankind ? Let 
us become later day pilgrims of the Spirit — like the 
Fathers of old seeking "a city which hath founda- 
tions, whose builder and maker is God." — Invitation 
to the International Congress of Religious Liberals, 
Boston, 1920. 


As religious people we recognise that the only 
real power that can make such an object effective 
is the religious power. The world of men is one 
because God has made us one. At bottom the 
human race is one. There is one fraternity, and it is 
going to be realised — Bishop of Kensington, 
"Inquirer," Feb. 21, 1920. 


The Conference calls attention to the fresh vision 
wliich has come to many of that Kingdom of God 
in which all the nations of the world shall be united 

[ 35 ] 

in righteousness and peace, etc. — Resolution /^ 
Lambeth Conference, moved by Bishop of Peter- 
borough, August, 1920. 


Fatherhood of God, ultimate foundation for re- 
construction of ordered harmonious life for all men — 
tiie one hope for the permanent peace of the world. 
— Lloyd George. 


The world is becoming one we are no longer 

strangers or foreigners upon the earth, but fellow- 
citizens in the great household of the Eternal Father. 
—Dr. John Clifford. 


They (Non-Qiristians) are as dear and precious 
to the One Universal Father-Mother as Christians are, 
and should therefore be included in the same Reli- 
gious International. — Revd. Dr. Walter Walsh. 


All the civilizations which had risen and died 
— had they not failed because they had not been 
based upon the one foundation of God, the Universal 

Father? And was it not natural that women 

should see God as the Father of all, and the world 

[ 36 ] 

as one family? — Maude Roydens address at Geneva 
(D. H. June 7tK 1920), 


Wiien will the truth dawn on the hearts of 
mankind that they were all created by one God, out 
of His own image that they were all brethren and 
have for their eternal welfare, to live in peace and 
amity?— i4. B. Patrika (Calcutta) Oct. 26th, 1920. 


I attribute this (the fact of his being alive after 
35 days of fasting) to the spiritual strength which 
1 receive from my daily communion bringing me 
bodily strength assisted by a world of masses and 

prayers I believe God has directly intervened 

to stay the tragedy for a while for a Divine purpose 
of His own. I believe He has intervened not solely 
for our sakes but also for our enemy's sake. — 
MacSwiney, Lord Mayor of Cork- 

[This declaration of Mr. MacSwiney is in tune 
w^ith that of Eldith Cavell. He has discovered his spiri- 
tual one-ness with the rest of his fellow-beings. He 
finds a divine purpose in everything — even in his death 
that, he knew, was coming. He realizes that he is 
an instrument in the hand of God and realizing that 
he joyfully surrenders himself to His will.] 


Where is God the good, exclaims the world, 
Avhich has been trying to wade through slaughter to 

[ 37 ] 

a safe haven of peace. — "Servant** (Calcutta), 
6th November, 1920. 


And thou Divine Being who sleepest in the 
bosom of men and of nations the hour is come. — 
Paul Richard in "To the Nations**, 


Only a new spiritual influx creating in man a new 
consciousness can overcome the enormous mass of 
difficulties barring the way of the workers. A new 
spiritual light, a manifestation upon earth of some 
divine force, unknown until now, a thought of God, 
new for us, descending in this world and taking a 
new form here. — Mirra Richard tc the Women of 
Japan, "Indian Daily News,** May 17th, 1920. 


If we are to found the Kingdom of God in 
humanity, we must first know God and see and live 
the diviner truth of our Being in ourselves. — 
Aurohindo Ghose. 


The processes of war and blockade are a denial 
of our Christianity and a complete barrier to the 
establishment of the Kingdom of God on earth. — 
Extract from an appeal issued by Dr John Clifford 
and others headed "A Call to Christians.** 

[ 38 ] 

To doubt that this perfect consummation (the 
Kingdom of God) will ever be effected is in reality to 
question the inspiration of divine prophecy, and also 
to declare presumptuously that mankind will never 
answer the grand design of creation. — "The Coming 
World Government" by Carlyle B. Haynes in **The 
Signs of the Times/' U. S. A„ June, /7, 1919. 


The world can only recover as a unit It lies 

under a common affliction that will only yield to a 

common remedy It is a spiritual remedy. — 

A. G. Gardiner, in "Daily News**, London. 


Lord Robert Cecil said until Christian ideals were 
wrought into the texture of national life and policy 
there was no hope of peace — "D. H.*\ June 8th. 


You cannot get a change in social conditions until 
you change the moral and religious outlook of men 
and women towards one another. — Lansbury, D. H.r 
July 19, 1920. 


As Christians we must see that the present condi- 
tions are changed. The Church is asleep now but 
surely she is destined to bring about a revolution in. 

I 39 ] 

the matter of human relationships, such that men 
may be able to seek the Kingdom of God. — Rev. Paul 
Jones, President of the Church Socialist League in 


Never before in the history of our country has 
there been such a general turning of the masses to 
the things of the soul as we see about us today. — 
W. G. Shepherd in *' Harper's Monthly*. 


1 have decided to eschew politics and devote 
myself to the attainment of the Higher Self which 
should be the mission of human beings. — Rashhehari 
Bose, an Indian anarchist now a refugee in Japan. 


A spiritual Brotherhood and International Peace. 
— Reo. Dr. Walter Walsh. 


They (the devastations of famine and typhus, the 
cloud over Mesopotamia, the cloud over India and 
the darker cloud over Ireland) are the poisonous 
fruits of the spiritual disaster that has befallen the 
world and they will continue until the ruin is com- 
plete or the spiritual remedy is found The thing 


[ 40 ] 

for which the world is looking is a great lead in the 
path of reconciliation. It calls for a gospel that will 
offer it a way out of the wilderness in which it is 
^wandering. — A. G Gardiner. 


The world of men and women is waiting, longing, 
hoping for the new day ; people, as of old, ask for a 
sign, run hither and thither after this theory and the 
other in a vain endeavour to find the solvent for 
present-day needs. Whereas all we need is to stand 
still and take stock of ourselves and find out what 
it is we really ask of life and what we expect to gain 

for the trouble of living Spiritual forces are 

stronger than ambition, glory, or power ; that, indeed, 
the truest expression of glory and power is to be 
found among those who are willing to put everything 
upon the altar of service and find their happiness in 
giving even life itself to the cause of humanity. — 
Lansbury in *'D. H." Oct, 30th, 1920. 


Our Master has said, "One is your Father, and 
all are brethren". These are the fundamental 
principles of human society as God designed it 
to be. 

Every association or community of men is 
intended by God to be a Brotherhood, in which each 
tries to do all the service he can for the others. 

This conception of Brotherhood should deter- 

[ 41 ] 

mine all industrial relations, putting an end to in- 
justice and dishonesty, inconsiderateness and careless- 
ness of employers and employed. 

Once again, this conception of Brotherhood 
should determine the relation between nations, 
turning the world into a family of nations, respecting 
and helping one another, instead of injuring one 
another by selfish competition and from time to time 
breaking out into open war. 

We call upon all men in the name of God to 
lay aside all race hatred and class hatred, upon 
which it is impossible to build any solid structure, 
social or political. 

We beg all our fellow citizens to turn to God, 
who created them to be brethren, and to seek from 
Him, who alone can give it, the power to love as 
brethren and in love to serve one another. By that 
power we can find the way out of our anxieties. 
In His light we shall see light. — Extracts from the 
appeal issued by the National Council of Missionaries 
in India, Burma and Ceylon and addressed to the 
peoples of India and Europeans in India. 


Before that can happen there must come new 
leaders, new enthusiasm for the ideals of life, a new 
spirit of unselfishness and service for the common- 
weal and just now, we do not see them coming. — 
Sir Philip Gibhs in the "Daily Chronicle', Sept 1920, 

For Him we look, for His coming we try to 

[ 42 1 

prepare tiie public mind of man — * 'The coming of the 
World Teacher." — By Annie Beaant. 


The World now really stands in need of a Saviour. 
—^'Servant** (Calcutta), November, 6th, 1920. 


God is the King of kings (cries of "We should 
fear Allah and nobody else") There is no govern- 
ment except the government of God. We shall 
not serve anybody as subjects except Allah. — 
Mahommed A It at the meeting of the A ll-India Muslim 
League, Amritsar, Dec. 1919. 


[The following remarkable document, coming, as 
it does, from a quarter, from which it would ordinarily 
be least expected, is a strong proof, if any were 
needed, of the fact that the Satya Yuga has come 
when man, having outlived his material existence 
has entered a career of spiritual existence. This shews 
conclusively to what sublime height human thought 
has ascended. Even our sisters of shame have not 
been impervious to the great idea of living a higher 
state of existence. Their thought has been lifted to 
the highest pitch — to the expectancy of the coming 
of the Saviour who will regenerate the world and 
will not spare them also. It is a translation from a 
manifesto issued by sisters of shame in Calcutta who 
count many hundreds.] 

[ 43 ] 

The world has now arrived at the parting of the 
*01d Era. Educated or uneducated, rich or poor, high 
or low — all are marching forward to attain their 
highest progress at this auspicious moment of a new 
awakening. Why should we alone rest in dumb in- 
activity? We may not ordinarily have a status in 
society nor could we expect any sympathy from it 
but none can deny that we also form a part of 
Humanity. For want of a tight social organisation 
and cohesion amongst us, we are pursuing each our 
own course and are being swiftly dragged along rfie 
path of the lowest degradation. But cannot we — if 
we are only of the opinion and determined on the 
salvation of our fsdlen race — ^find out a path of our 
upliftment? Certainly we can. We all know it is 
to save the fallen that the God of Humanity descenHs 
on earth in human form. If the Infinitely Merciful 
Lord, bent on destroying the elements of evil in the 
world comes, then shall not we also receive a drop of 
His mercy and, strengthened in His mercy, be able to 
break the bond of degradation in the midst of which 
we live and enter upon a future career of unfold- 
ment? It is through His mercy that we have met 
today and have been £iif orded an opportunity of giving 
vent to our feeling of anguish — it is through His 
mercy which showers on all alike, that we hope to 
banish the darkness that enshrouds us and see the 
light of progress and salvation, etc., etc.