Life & teachings of Swami Dayanand

IFE & TE

TEACHINGS OF SWAMLPAYANAND

nr

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

Pandit Ganga Prasad Upadhyay M, A.

SWAMI DAYANAND SARASWATI

THE FOUNDER OP THE ARYA 8AMAJ

TO MY FATHER

Pt. GANGA PRASAD UPADHYAY M.A

A SUBLIME WRITER, NOTABLE PREACHER

AND LEADER OF THE ARYA SAMAJ,

WHOSE SIMPLICITY, LOVE, DEVOTION

AND SACRIFICE FOR HIS FAITH

HAS BEEN AN INSPIRATION

TO MANY

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

CONTENTS

GHAPTER-

Pages.

1. Early Life ... ... 1

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

3. Now Swami Dayanand ... 29

4. In search of a religious preceptor 35

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

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

7. Swami Throws the Gauntlet ... 95

8. Reforms in the Vedic Church ... 129

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

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

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

12. Swami Dayanand— -The founder

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

13. Swami Dayanand — a great

preacher 211

2

14. Swami Dayanand — a great writer 227

15. Physical and Spiritual Lustre of

Swami Dayanand ... ... 235

16. Attempts upon his life ... 247

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

18. Swami Dayanand — great philosop

her ... ... ... 283

19. Swami Dayanand — a man of the

World ... ... ... 295

20. Swami Dayanand —a great Sanyasi 303

A SHORT HISTORY

OF

ARYA SAMAJ

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

[ In Preparation ]

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

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

Published by—

KALA PRESS, ALLAHABAD.

CHAPTER I
Early Life

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

Who is Dayanand ?

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

Life & Teachings of Swami Dayanand.

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

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

Early Life.

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

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

Life & Teachings of Swami Dayanand.

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

Birth Place.

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

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

Early Life.

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

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

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

His Father.

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

Life & Teachings of Swami Dayanand.

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

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

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

6

Early Life.

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

Life & Teachings of Swami Dayanand.

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

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

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

8

Early Life.

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

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

9

Life & Teachings of Swami Dayanand,

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

Turning point.

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

10

Early Life.

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

Festival of Shivaratri,

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

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

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

11

Life & Teachings of Swami Dayanand.

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

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

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

12

Early Life.

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

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

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

13

Life & Teachings of Swami Dayanand.

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

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

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

14

Early Life.

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

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

15

Life & Teachings of Swami Dayanand.

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

Scene of Death.

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

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

16

Early Life.

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

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

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

17

Life & Teachings of Swami Dayanand.

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

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

18

L

CHAPTER II
Good-Bye Home

ORD Budha saw a corpse being taken and

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

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

19

Life &- Teachings of Swami Dayanand.

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

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

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

20

Good-Bye Home.

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

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

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

21

Life &- Teachings of Swami Dayanand,

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

In Search of Yogis.

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

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

22

Good'Bye Home.

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

Enunciation as a Brahmachari.

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

In the Clutches of his Father

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

23

Life & Teachings of Swami Dayanand.

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

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

24

Good-Bye Home.

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

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

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

25

Life &• Teachings of Swami Dayanand.

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

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

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

26

Good'Bye Home.

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

27

CHAPTER III.
NOW SWAMI DAYANAND

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

Among Vedantists

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

29

Life & Teachings of Swami Dayanand.

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

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

Desire to Become a Sanyasin

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

30

Now Swami Dayanand.

statement :—

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

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

31

Life & Teachings of Swami Dayanand.

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

32

Now Swami Dayanand.

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

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

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

33

Life & Teachings of Swami Dayanand.

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

34

CHAPTER IV.

In Search of a Religious
Preceptor

Learns Vogic Exercises

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

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

Life & Teachings of Swami Dayanand.

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

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

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

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

36

In Search of a Religious Preceptor.
The Search Continues.

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

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

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

37

Life & Teachings of Swami Dayanand.

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

Offered Flesh.

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

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

38

In Search of a Religious Preceptor.

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

he should send some fruits and uncooked

t

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

Tan t Fa Philosophy,

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

39

Life & Teachings of Swami Dayanand.

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

Still on Tour.

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

40

In Search of a Religious Preceptor.

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

Himalayan Search.

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

41

Life & Teachings of Swami Dayanand.

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

A Dilema of Tracks.

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

42

jn Search of a Religious Preceptor.

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

43

Life & Teachings of Swami Dayanand.

direction and soon reached there ".
A Temptation.

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

44

In Search of a Religious Preceptor.

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

45

Life £- Teachings of Swami Dayanand.

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

Valley o! Death.

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

46

In Search of a Religious Preceptor.

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

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

47

Life & Teachings of Swami Dayanand.

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

48

In Search of a Religious Preceptor.

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

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

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

49

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

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

50

In Search of a Religious Preceptor.

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

Still Wandering.

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

A Fanciful Dream.

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

51

Life <S- Teachings of Swami Dayanand.

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

A Deception,

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

52

In Search of a Religious Preceptor.

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

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

Encounter with a Black Bear.

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

53

Life 6- Teachings of Swami Dayanand.

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

54

In Search of a Religious Preceptor.

God is the Saviour.

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

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

55

Life & Teachings of Swami Dayanand.

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

Moving like a Serpent on Thorns.

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

Forest a jolly home.

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

56

In Search of a Religious Preceptor.

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

57

Life & Teachings of Swami Dayanand.

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

Ef II Spirits a Mockery.

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

58

In Search of a Religious Preceptor.

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

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

59

CHAPTER V
Crowned at Last*

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

61

Life & Teachings of Swami Dayanand,

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

Swami Virjanand Saraswati.

Now let me introduce the reader to
Swami Virjanand Saraswati.

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

62

Crowned at Last.

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

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

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

63

Life & Teachings of Swami Dayanand.

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

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

To Swami VirJanand.

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

64

SWAMI V1RJANAND

THE LEARNED PRECEPTOR OF SWAMI
DAYANAND

Crowned at Last.

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

Knocks the Door.

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

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

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

65

Life & Teachings of Swami Dayanand.

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

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

"twill 'do it."

Dayanand's Benefactors.

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

66

Crowned at Last.

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

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

67

Life & Teachings of Swami Dayanand.

At the Feet of the Master.

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

His Method of Instruction.

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

68

Crowned at Last.

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

69

Life & Teachings of Swami Dayanand.

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

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

A Strict Teacher.

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

70

Crowned at Last.

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

A Scar of Learning.

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

71

Life & Teachings of Swami Dayanand,

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

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

Doors Closed upon Dayanand.

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

72

Crowned at Last.

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

A Penance.

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

73

Life & Teachings of Swami Dayanand.

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

Gravitation of Souls.

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

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

74

Crowned at Last,

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

Takes leave from Yirianand,

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

75

Life & Teachings of Swami Dayanand.

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

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

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

76

Crowned at Last.

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

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

77

CHAPTERS VI.
Years of Indecision.

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

79

Life & Teachings of Swami Dayanand.

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

At Agra.

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

80

Years of Indecision.

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

A Cure By Yogic Exercises.

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

An Expression of Indecision

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

81

Life & Teachings of Swami Dayanand.
At Gwalior

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

82

Years of Indecision.

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

Stops In The Middle.

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

Life & Teachings of Swami Dayanand.

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

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

At Karauli.

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

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

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

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

84

Years of Indecision.

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

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

At Jaipur

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

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

85

Life & Teachings of Swami Dayanand.

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

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

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

86

Years of Inde cision.

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

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

87

Life & Teachings of Swami Dayanand.

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

88

Years of Indecision.

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

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

89

Life & Teachings of Swami Dayanand.

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

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

At Pushkar.

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

90

Years of Indecision.

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

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

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

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

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

91

Life & Teachings of Swami Dayanand.

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

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

Waits upon the Deputy Commissioner,

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

92

Years of Indecision.

Interviews with Col. Brooks.

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

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

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

Swami.— But this is not true.

Col.— How ?

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

Col. — It does harm.

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

93

Life & Teachings of Swami Dayanand.

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

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

To His Preceptor Again.

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

94

CHAPTER VII.
Swami Throws the Gauntlet

Luther of India.

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

95

Life & Teachings of Swami Dayanand.

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

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

96

Swami Throws the Gauntlet.

firm and the stronghold of the Papacy was
torn assunder.

And what was the Papacy here,

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

Why Brahmans were Supreme.

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

97

Life & Teachings of Swami Dayanand.

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

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

98

Swami Throws the Gauntlet

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

Bfahmans a Divine Race.

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

99

Life & Teachings of Swami Dayanand.

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

sought their blessings.

Character of Brahmans.

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

100

Swami Throws the Gauntlet

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

Threw The Gauntlet

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

101

Life & Teachings of Swami Dayanand.

Shashtrarth or Religious Discussions.

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

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

102

Swami Throws the Gauntlet

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

Pandits In grave suspence.

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

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

103

Life & Teachings of Swami Dayanand.

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

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

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

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

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

104

Swami Throws the Gauntlet

How these Pandits took the Challenge.

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

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

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

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

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

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

105

Life & Teachings of Swami Dayanand.

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

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

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

106

Swami Throws the Gauntlet

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

Number of Religious Discussions.

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

1867 A. D. Anupshahr Pt. Ambadutt.

Ramghat Pt. Krishnanand.

Karanvas Pt. Hira Ballabh.

Soron Pt. Angad Shastri.
Kakore ka

Mela Pt. UmaDutt.

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

Kanauj Pt. Hari Shankar

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

Sawmi Vishudha-

nand.

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

107

Life & Teachings of Swami Dayanand.

1870

Mirzapur

Benares (2)
Anupshahr

Domraon
Arrah

1872, Sept. Patna

Calcutta

1873, 23rd

March. Calcutta

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

1873, Oct. Cawnpore

1874, Feb. Brindaban
1874, Feb. Allahabad.

Jubbulpur

Nasik.

1874, 25th Bombay.
Nov.

Pt. Govind Bhatt
Pt. JaishrL

None dared.

Pt. Krishnanand

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

Pt. Ramjiwan
Bhatt.

Pt. Ram Autar.
Pt. Hemchandra
Chakravarti.

Pt. Maheshchand-
ra NyayaRatna.

Pt. Tara Nath.

Pt. Jag-annath.

Pt. Rudradutt.

Pt. Gangadhar.

Pt. Rangachari.

Pt. Kashi Nath
Shastri.

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

108

Swami Throws the Gauntlet.
Surat.

Bharoach.
Rajkot.

1875, 10th Bombay.
March.

Baroda

1876, 27th
1876, 27th

May.
1876, 18th

Aug.

1877, 20th
March.

1877, 24th
Sept.

1879, 4th
Aug.

Bombay.
Benares $)

Ayodhya.
Bareilly.

Chandapur
Mela.

Jallundhar,
Gujrat.
Budaun.

Pt. Icharam Shas-

tri.

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

Joshi.
Pt. Kamal Narain

Acharya.
Pt. Yajeshwar.
Pt. Appya Sham-

bhu.
Pt. Ramlal.

Angad Shastri.
Lakshman Shastri(
Padri Scot.

Mauivi Mohd.

Kasim.
Mauivi Ahmad

Hasan.
A Pandit from

Jammu.
Pt. Ram Prasad.

109

Life & Teachings of Swami Dayanand.

1879, 25th Bareilly. Padri Scot.

Aug.

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

1881, 28th Beawer. Padri Shulbred.
June.

1882, llth Udaipur. Maulvi Abdur
Sept. Rahman.

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

Nature of these Discussions.

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

110

Swami Throws the Gauntlet.

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

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

111

Life & Teachings of Swami Dayanand,

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

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

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

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

112

Swami Throws the Gauntlet.

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

lit

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

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

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

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

—Haldhar Ojha"
J13

Life & Teachings of Swami Dayanand.

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

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

Discussion at Cawnpore,

Here is the English rendering of the

religious discussion at Cawnpore, Mr. W.

Thaine, the Assistant Collector, a great

Sanskritist, was in the Chair :— •

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

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

114

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

Haldhar — Do you recognise the authority of
the Mahabharat ?

Swami — Yes.

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

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

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

115

Life & Teachings of Swami Dayanand.

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

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

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

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

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

Thaine — Then why do you worship fire in

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

everywhere so what is offered

to it, spreads easily at every

place.

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

116

Swami Throws the Gauntlet

A Challenge to the Pandits of Kashi

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

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

117

Life & Teachings of Swami Dayanand.

with the arguments that many gave up
idol-worship.

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

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

118

Swami Throws the Gauntlet

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

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

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

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

119

Life & Teachings of Swami Dayanand.

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

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

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

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

Taracharan — Is it enjoined in the Vedas

that with the exception of what is

written in the Vedas, nothing else

should be regarded as an authority t

(Dayanand repeated his question again but the

pandit was silent. Now B. Pramoda Das Mittra,

120

Swami Throws the Gauntlet

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

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

Dayanand— Vedas will have to be con
sulted

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

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

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

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

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

(Now another pandit came forward.)
121

Life & Teachings of Swami Dayanand.

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

Dayanand — you may speak the definition

of Adharam (anti-religion.)

(Now Shiva Sahai was silent and Pt. Madhava

Charya searched some old scraps of paper and said,

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

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

Dayanand— These words do not convey
this sense.

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

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

: ^RTT

122

Swami Throws the Gauntlet.

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

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

123

Life & Teachings of Swami Dayanand.

Kashi again and again.

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

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

124

Swami Throws the Gauntlet.

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

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

1 — the laws of the creation of the

world.

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

rishis.
4 — conscience and teaching of the

Vedas.

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

125

Life & Teachings of Swami Dayanand.

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

— Bhim Sen Sharma."

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

126

Swami Throws the Gauntlet.

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

Opinions upon Shashtrarth.

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

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

"Gentlemen,

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

Yours obediently,
W. THAINE. "

Cawnpore :
7th August 1869.

127

Life & Teachings of Swami Dayanand.

Pandit Tara Nath Tarkavachaspati admit
ted—

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

Pt. Panna Lai of Jodhpur bore testimony :

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

CHAPTER VIII
Heforms in the Vedio Church.

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

Life &• Teachings of Swami Dayanand.

The Conception of God.

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

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

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

* "Statement of my beliefs" by Dayanand.

t *

ISO

Reforms in the Vedic Church.

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

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

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

*n ii iNr^r ^qft^[ it

131

Life & Teachings of Swami Dayanand.

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

From this the following corollaries may be
drawn : —

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

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

132

Reforms in the Vedic Church,

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

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

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

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

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

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Life & Teachings of Swami Dayanand,

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

Worship of God.

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

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

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

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Reforms in the Vedic Church.

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

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

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

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

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

185

Life & Teachings of Swami Dayanand.

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

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

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

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

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Reforms in the Vedic Church.

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

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

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

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

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

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

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

137

Life & Teachings of Swami Dayanand.

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

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

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

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Reforms in the Vedic Church.

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

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

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

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

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

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

13d

Life & Teachings of Swami Dayanand.

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

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

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

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Reforms in the Vedic Church.

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

Status of the Vedas,

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

141

Life & Teachings of Swami Dayanand.

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

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

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

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Reforms in the Vedic Church.

Here however, I quote a few hymns :•—

"May the Divine Mother gratify our

spiritual desires and pour blessings upon

us."(D

" Thou art Light, be merciful and shed

that light into my heart.

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

Thou art Infinite strength, endow me with
strength.

Thou art Infinite power, endow me great
power.

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

Thou art moved neither by slander, nor
praise.

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

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Life & Teachings of Swami Dayanand.

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

Five Fold Duties of an Aryan.

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

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

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

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

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Reforms in the Vedic Church.

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

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

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

145

10

Life & Teachings of Swami Dayanand.

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

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

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

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

146

CHAPTER IX

Reconstruction of the Hindu
Society.

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

147

Life 6- Teachings of Swami Dayanand.

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

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

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Reconstruction of the Hindu Society.

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

Class Distinctions.

The entire Hindu world was divided into
four classes : —

1. Brahmans or the Priest class.

2. Kshattriyas or the ruling class.

3. Vaishyas or the trading class.

4. Shudras or the lowest people who

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

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

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

149

Life & Teachings of Swami Dayanand.

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

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Reconstruction of the Hindu Society.

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

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

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Life & Teachings of Swami Dayanand.

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

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

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

152

Reconstruction of the Hindu Society.

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

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

Divine Revelation fop all

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

153

Life & Teachings of Swami Dayanand.

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

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

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

Emancipation of women.

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

154

Reconstruction of the Hindu Society.

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

Marriage Institutions.

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

155

Life & Teachings of Swami Dayanand.

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

Doors of Hinduism opened.

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

166

Reconstruction of the Hindu Society.

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

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

157

CHAPTER X.

Swami Dayanand and
Theosophists .

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

159

Life & Teachings of Swami Dayanand.

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

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

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Swami Dayanand and Theosophists.

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

To the Most Honorable Pandit Dayanand
Saraswati, India.

VENEERATED TEACHER,

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

We have been called Atheists, infidels and
pagans.

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

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

shown to us.

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

161
11

Life & Teachings of Swami Dayanand.

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

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

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

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

To the Chief of the Arya Samaj.
HONOURED SIR,

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

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Swami Dayanand and Theosphists.

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

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

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

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

(Sd.) AuGusxusGosTAM,

Recording Secretary.

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

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

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Life & Teachings of Swami Dayanand.

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

unless you have something better to offer

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

Ever fraternally yours

(Sd.) H. S. OLCOTT,

President

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Swami Dayanand and Theosphists.

New York. May 29th 1878.
DEAR BROTHER,

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

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

Harry Chand Chintamani, Esquire,

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

VENERATED TEACHER,

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

165

Life & Teachings of Swami Dayanand.

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

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

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Swami Dayanand and Theosphists.

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

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

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

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

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Life & Teachings of Swami Dayanand.

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

Sir,

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

168

Swami Dayanand and Theosphjsts.

holy and beneficent work, that will include
everything.

Respectfully yours
HENRY S. OLCOTT,

President of the Theosphical
Society.

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

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

169

Life & Teachings of Swami Dayanand.

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

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

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

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Swami Dayanand and Theosphists.

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

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

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

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

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Life & Teachings of Swami Dayanand,

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

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

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

172

Swami Dayanand and Theosphists.

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

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

173

Life & Teachings of Swami Dayanand.

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

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

Roles of the Arya Samaj.

Slightly modified for the use of Western Theos-
phists.

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Swami Dayanand and Theosphists.

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

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

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

175

Life & Teachings of Swami Dayanand.

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

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

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

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

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

176

Swami Dayanand and Theosophists.

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

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

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

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

177
12

Life & Teachings of Swami Dayanand.

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

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

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

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

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

178

- Swami Dayanand and Theosophists.

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

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

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

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

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

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Life 6- Teachings of Swami Dayanand.

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

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

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

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

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

180

Swami Dayanand and Theosophists.

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

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

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

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

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

181

Life & Teachings of Swami Dayanand.

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

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

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

182

CHAPTER IV.

Swami Dayanand and Brahnio
Samaj.

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

183

Life & Teachings of Swami Dayanand.

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

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

184

Swami Daynanad & Brahmo Samaj

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

RaJa Bam Rohan Roy.

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

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

185

Life & Teachings of Swami Dayanand.

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

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

186

Swami Dayannad & Brahmo Samaj

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

RaJa Ram Mohan Roy & Hindu Society.

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

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

187

Life 6- Teachings of Swami Dayanand,

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

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

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

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

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

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Swami Dayanand d: Brahmo Samaj

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

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

Ram Mohan Roy and Dayanand.

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

* Ibid p. 123.

189

Life & Teachings of Swami Dayanajid.

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

Keshub Chuntier Sen.

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

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Swami Dayanand 6- Brahmo Samaj

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

191

Life & Teachings of Swami Dayanand.

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

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

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

Dayanand intepYiews Keshab,

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

192

Swami Dayanand 6- Brahmo Samaj,

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

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

193

13

Life & Teachings of Swami Dayanand.

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

An Experiment at Rajkot,

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

An effort to convert the Swami.

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

194

Swami Dayanand & Brahmo Samaj.

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

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

195

CHAPTER XII.

Swami Dayanand the— founder
of the Arya Samaj.

Origin of the Arya SamaJ.

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

197

Life & Teachings of Swami Dayanand.

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

Arya SamaJ Founded at Bombay.

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

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

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Swami Dayanand the founder of the Arya Samaj.

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

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

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

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

199

Life & Teachings of Swami Dayanand.

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

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

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

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

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

200

Swami Dayanand the founder of the Arya Samaj..

necessarily consecrate themselves entirely
to its service.

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

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

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

201

Life & Teachings of Swami Dayanand.

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

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

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

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

202

Swami Dayanand the founder of the Arya Samaj.

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

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

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

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

203

Life & Teachings of Swami Dayanand.

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

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

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

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

204

Swami Dayanand the founder of the Arya Samaj.

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

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

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

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

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

205

Life & Teachings of Swami Dayanand.

Arya SamaJ at Lahore.

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

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

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

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

206

Swami Dayanand the founder of the Arya Samaj.

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

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

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

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

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

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

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

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

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

207

Life & Teachings of Swami Dayanand.

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

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

What was Dayanand.

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

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

208

Swami Dayanand the founder of the Arya Samaj.

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

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

209

14

Life & Teachings of Swami Dayanand.

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

Arya Samaj a Living Force.

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

216

CHAPTER XIII.

Swami Dayanand — a great
preacher.

Kumbha Fair.

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

211

Life & Teachings of Swami Dayanand.

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

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

212

Swami Dayanand — a Great Preacher.

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

Swami Ji.— A Christian Missionary

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

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

*One who has no faith in God or in the Vedas.
213

Life & Teachings of Swami Dayanand.

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

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

Wild Tactics Against The Swami.

Swami was not only called a Christian but

wild tactics were played against him. At

Cawnpore, persons paid visit to him and when

these went to their pandits, they were asked

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Swami Dayanand a— Great Preacher.

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

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

215

Life & Teachings of Swami Dayanand.

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

Chaste Language.

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

216

Swami Dayanand a Great Preacher.

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

Swami as an orator.

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

217

Life & Teachings of Swami Dayanand.

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

Sawmi Ji's Humour.

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

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

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

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

218

Swami Dayanand — a Great Preacher.

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

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

Good Morals.

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

Value of Time,

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

219

Life & Teachings of Swami Dayanand.

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

Celibacy.

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

220

Swami Dayanand — a Great Preacher.

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

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

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

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

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

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

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

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

221

Life &• Teachings of Swami Dayanand.

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

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

Intoxicants,

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

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Swami Dayanand — a Great Preacher.

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

Removing Superstitions.

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

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

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

223

Life & Teachings of Swami Dayanand.

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

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

224

Swami Dayanand— a Great Preacher.

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

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

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

225

15

Life & Teachings of Swami Dayanand.

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

226

CHAPTER XIV.

Swami Dayanand — a great
writer.

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

227

Life 6- Teachings of Swami Dayanand.

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

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

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

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

228

Swami Dayanand — a Great Writer.

published but he was never seriously inclined
to write books.

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

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

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

229

Life & Teachings of Swami Dayanand.

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

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

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

Commentaries on Vedas

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

230

Swami Dayanand a Gieat Writer.

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

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

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

231

Life & Teachings of Swami Dayanand.

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

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

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

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

3. An introduction to the commentary of the

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

232

Swami Dayanand— a Great Writer.

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

5. Sanskar Vidhi or book of ceremonies. —

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

6. Arya Vibhinaya. —

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

7. Panch Maha Yajna Vidhi. —

Five fold duties of an Aryan are narrated.

8. Sanskrit Vakya Prabodh.—

A book for Sanskrit beginners.

9. Vyavhar Bhanu. —

A book giving instructions as regards
behaviour to young people,

10. Kashi Shastrarth. —

A narration of the famous religious discus
sion at Benares.

233

Life & Teachings of Swami Dayanand.

11. Veda Virudhmat khandan. —

A criticism of Ballabha and other sects.

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

13. Bhramochedan . —

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

74. Bhrdnti Nivaran. — ,

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

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

16. Satya Dharam Vichar. —

The details of the Mela Chandpur.

17. Arya Udaishya Ratna Mala. —

A explanation of 100 technical words.

18. Gokarunanidhi.—

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

19. Vedanga Prakash. —

Sanskrit grammar of Panini made easy.

234

CHAPTER XV.

Physical and Spirital Lustre of
Swami Dayanand.

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

235

Life & Teachings of Swami Dayanand.

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

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

236

Physical and Spiritual Lustre of Swami Dayanand.

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

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

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

237

Life & Teachings of Swami Dayanand.

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

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

238

Physical and Spiritual Lustre of Swami DayanancL

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

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

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

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

239

Life & Teachings of Swami Dayanand.

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

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

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

210

Physical and Spiritual Lustre of Swami Dayanand.

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

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

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

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

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

241

16

Life & Teachings of Swami Dayanand.

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

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

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

242

Physical and Spiritual Lustre of Swami Dayanand.

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

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

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

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

243

Life & Teachings of Swami Dayanand.

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

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

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

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

244

Physical and Spiritual Lustre of Swami Dayanand,

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

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

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

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

245

Life & Teachings of Swami Dayanand.

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

246

CHAPTER XVL
Attempts upon his life.

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

247

Life & Teachings of Swami Dayanand.

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

Why people became em Ions ?

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

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

248

Attempts upon his Life.

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

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

Dayanand was firm.

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

249

Life & Teachings of Swami Dayanand.

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

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

An Attempt with Lathis and Sword.

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

250

Attempts upon his Life.

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

An Effort to throw Swami Ji in the Ganges.

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

Rao Raran Singh.

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

251

Life & Teachings of Swami Dayanand.

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

Swami — Wherever you may please.

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

Swami — (moving a little to give him acco-

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

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

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

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

Karan -We observe Ramlila, just accom
pany us.

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

252

Attempts upon his Life.

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

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

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

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

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

253

Life & Teachings of Swami Dayanand,

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

Another attempt,

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

254

Attempts upon his Life.

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

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

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

Attended The Whole Night

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

255

Life & Teachings of Swami Dayanand.

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

Offered Poison

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

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

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

Swami Poisoned

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

256

Attempts upon his Life,

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

just the reverse.

Swami ji told him — "I have not come into

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

Again Poison
One day Swami ji was addressing a large

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

repeat it."

Prize FOP His Head,

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

257

17

Life & Teachings of Swami Dayanand.

the head of Swamiji but this could not be
achieved.

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

Baldeo. — Sir, I went to that place.

Swami. — What did you settle ?

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

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

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

258

Attempts upon his Life

who is the benefactor of the

human race.

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

A Mob attacks him.

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

Swami to be sacrificed

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

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

Life & Teachings of Swami Dayanand.

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

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

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

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

260

Attempts upon his Life.

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

Shower of Brickbats.

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

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

261

Life &• Teachings of Swami Dayanand.

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

flowers."

In the Jaws of death.

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

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

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

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

262

CHAPTER XVII.

Glorious Death of Swami
Dayanand.

Apprehensions of Death.

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

263

Life & Teachings of Swami Dayanand.

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

His Will.

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

264

Glorious Death of Swami Dayanand

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

The following is the English version of his
will :—

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

This body will be called Paropakarini

265

Life & Teachings of Swami Dayanand.

Sabha and following will be the twenty
three members :

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

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

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

4. Lala Ram Sharandass, Rais and Vice-

President Arya Samaj Meerut,
— Secretary.

5. Pandya Mohanlal Vishnu lalji Sharma

Udaipur, Asst. Secretary.

The following to be the members : —

6. His Highness Nahar Singh ji Varma, ruler

of Shahpur.

7. Rao Takht Singhji Bedley, Mewar State-

8. Rana Fateh Singh ji Varma Bhilwara.

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

266

Glorious Death of Swami Dayanand

11. Shrimatravat Bahadur ji Singh Varma

Masude, Dt. Ajmer.

12. Rao Bahadur Pt. Sunderlal, Supdt. Work

shop, Aligarh.

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

Bijnor.

14. Sahu Durga Prasad Treasurer, Arya

Samaj Farukhabad.

15. Sahu Jagannath Prasad Farukhabad.

16. Seth Nirbhairam, President, Arya Samaj,

Farukhabad.

17. Lala Kalicharan Ramcharan, Secretary

Arya samaj Farukhabad'

18. B. Chedilal, Commissariat, Morar Cantt.

Gwalior.

19. Lala Sain Dass, Secretary, Arya Samaj,

Lahore.

20. B. Madav Das, Secretary, Arya Samaj

Danapur.

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

22, Rao Bahadur Justice Mahadeo Ranade
Poona.

267

Life & Teachings of Swami Dayanand.

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

Rales

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

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

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

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

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

268

Glorious Death of Swami Dayanand

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

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

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

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

269

Life & Teachings of Swami Dayanand.

accordinaly and whatever cost it may incur,
may be realized from the society and the
society should pay it.

6. In my life myself and after my death
the society keeps the right of removing
any member and select any other learned
Aryasamajist in his place. But a member may
not be removed from the Society unless
some thing highly blashphemous may not
be pointed out.

7. Like myself, this society will always
interpret this will, follow the rules, remove
any member and appoint another, or help me
in my calamities according to the unanimous
opinion and in its absence by the majority
and the president will have two votes.

8. Whatever the circumstances may ber
the society will not be authorized to remove
more than three members at a time, unless
the vacant seats have already been filled,

9. If any member happens to die, or em
braces any other religion thus acting contrary
to Vedic religion, the president should with
the consent of the members, remove him and
appoint any other capable Arya Samajist, and
till then, only less important affairs may be
considered.

270

Glorious Deathfof Swami Dayanand

10. This Society is authorised to manage,
or consider new plans. But if the society
does not feel confident as regards the pro
priety of any particular measure, then it may
invite the opinions from the Arya Samajes
in writing and act according to the majority.

11. Any changes in the management, ap
pointments and dismissals, auditing of ac
counts and the balance sheetfbe communicat
ed printed at least once after every six
months or a year to every member.

12. If any disagreement arises as regards
the interpretation of this will, then as far as
possible, this will be not dragged to any
court but be decided by people among them
selves. But, if in any way, no reconciliation
be possible, then it be sent to a court.

13. If in my life time, I may be pleased
to grant something to any capable Arya and
if it be registered, the society may obey it
and make payments.

14. Myself and after me the Society keep
the right of making any modifications in the
rules keeping in view the fact that the modi
fications be necessary for some good of the
country or some other charitable purpose.

DAYANAND SARASWATL
Signature.

271

Life & Teachings of Swami Dayanand.

Invitation of Death,

On the 30th May J883, Swami left Ajmer
for Jodhpur State. Here he was accorded a
warm welcome by the ruling chief. Sir Col.
Pratap Singh, the ruler's younger brother,
and Rao Raja Tej Singh came to receive
him. fi&aharaj Jaswant Singh himself was
not present on account of his illness. Swami
stayed at the Kothi of Bhaiya Faizullah Khan,
where every sort of his comfort was well
attended to. Ivlaharaj received instructions
from Swami and the Maharaja was highly
impressed by his learning. However the
Rajah passed his days in debauchery and was
addicted to flesh, wine and women. Inspite
of Swarniji's instructions he could not reform
his life. Just after his arrival, Swami began
his usual preaching work.

Intrigues against Swami.

The Maharajah was a mere puppet in the
hands of Nanhi Jan, his favourite concubine,
and Bhaiya Faizullah. These persons had
the greatest control over him and they were
in fact the real rulers of the State.

But Nanhi Jan became the biggest enemy
of Dayanand. Swami was a very grand

272

Glorious Death of Swami Dayanand

personality and he did not shrink a little from
criticising the rulers even in their own pre
sence. He knew the story of the Maharaja's
concubine and had advised the Maharaja to
lead a moral life. Nanhi Jan grew very sus
picious of Swami, for it was an economical
question with her. If the Swami prevailed
upon the Maharajah, the concubine was to be
sent away with disgrace. And how could
that concubine suffer it. One day, the Maha
raja was enjoying her company when the
Swami happened to enter the Palace. Maha
raja expected that Swamiji would strongly
criticise him, and in order to escape criticism*
he asked the bearers of the palanquin to
make haste and in eagerness to send her
away he even helped the bearers. Swami
saw it and in his usual harsh tone said
"K&hattriyas are lions and they do not favour
the company of bitches." Nanhi Jan heard
these insulting words and from now she be
gan to intrigue against Swamiji.

Another incident happened which invited
the wrath of Faizullah Khan. Swamiji was
once addressing an audience when he severely
criticised the Christian faith. Now consider
ing that next would be his religion, Mohammad

273

18

Life 6- Teachings of Swami Dayanand.

Husain, a nephew of Faizullah Khan, drew
his sword and exhorted Swamiji not to criti
cize his faith. Swami criticized Moham
medan religion. Its report reached the years
of Bhaiya Faizullah Khan who was the great
est patron of Mohammadans. This was a
Hindu State and Faizullah Khan could take
no steps against Swamiji but he told him that
had it been the Muslim rule, the Swami could
not have been spared for these criticisms.
Swami however stopped his mouth.

So the two biggest personalities of the
state began to intrigue against him, Chan-
krankits and Hindu population were already
furious at his criticism, so Dayanand was in
the jaws of death. The ruler and his family
was indolent and less cautious, so Swami be*
came an easy prey to this intrigue,

Swami Poisoned.

Swami was not keeping good health on
27th and 28th of September. He took his
milk at his usual time on the night of 29th
and then retired to bed. But soon his sleep
was disturbed by pain in the stomach and
vomittings. Swami passed the night without
disturbing any of his attendants .and himself
looked to his comforts. In the morning, be

274

Glorious Death of Swami Dayanand.

felt that he was poisoned. This was
not the first time when poison was
administered to him and on previous occasions
by voluntary vomittings and yogie exercises,
he had cured himself. He repeated them in
the morning but with no results. Pain in the
stomach became serious, this was followed
by pain in the lungs. Soon his whole body
became affected.

In the hands of Insincere Doctors.

Swamiji's illness was reported to Rao Raja
Tej Singh, who ordered the attendance of
Dr. Surajrnal. This doctor was in the charge
of Jail Dispensary, and perhaps, the only
hindu doctor in the State. He was a capable
man, but he was a man of weak temperament.
In order to guard his interests, he betrayed
Swami In the hands of Alimardan. Swami
had the greatest faith in him and whenever
any medicine was prescribed Swami inquired
from him, if he should take this. He always
said in the affirmative. The reason was this,
Alimardan Khan was the senior State physi
cian. He was a man of very ordinary attain
ments, but on account of his influence at the
court he became the senior Surgeon of the
State* In fact, Dr. Surajmal was more quali-

27*

Life & Teachings of Swami Dayanand.

fied, but how could a junior doctor interfere in
the prescription of a senior one, for this might
make his own position very delicate. This
was the greatest sin that Dr. Surajmal com
mitted. The ruler, Col. Pratap Singh and
Rao Raja Tej Singh also can not escape criti
cism. They allowed a Mahomedan doctor to
treat Swamiji when better qualified ones
could be available. Diaphoretic mixture was
prescribed for Swami, this reduced the fever
put pain in the stomach increased. His intes
tines were all swollen. Later six Salevation
Pills were given. Each Salevation pill con
tains 3 grains of calomal so eighteen grpins
were given to him, later compound jalaf
powder was prescribed. In this also eight
gains of calomal was given. Thus twenty six
grains of Calomal had reached inside the
body. This was too much for an ordinary
man. Dr. Suraj Mai told Devendra Babu,
that simply on account of his exceptional
strength Swamiji survived for sometime
otherwise any ordinary person would have
died instantly. Diarrhoea had set in and
Swami became so weak that he had to take
the assistance of other people. His throat,
tongue, head and brain was ulcerated and it
was difficult for him even to talk.

276

Glorious Death of Swami Dayanand,

Ali Mardan Khan's treatment continued
opto 16th October, although there was no
improvement. This exhibits the extreme
carelessness of the ruler's family. There
were two more competent doctors in the
State— Dr. Rodemns the residency physician
and the other Dr. Navinchandra Gupta. But
now when things took the worst turn, Alimar-
dan suggested that the Swami be taken to
Abu mountains. Thus he wanted to save
himself from the calumny.

Swami was HI.

Upto 12th October 1883, the news of
Swamiji's illness was not known to the world,
but on the above date, "The Rajputana
Gazette" gave publicity to it. Immediately
Lala Jethmal was deputed by the Arya Samaj,
Ajmer, to enquire into the facts. Lala Jeth
mal came to Jodhpur and witnessed the alar
ming condition of Swarniji, but Swamiji was
still peaceful. Telegrams were immediately
sent to Ajmer, Bombay, Farrukhabad, Lahore
and to all the other principal Sarnajes
and the whole country was greately alarmed
and inquiries began to pour in from all the
quarters.

277

Life & Teachings of Swami Dayanand.

The greatness of Swami Dayanand.

Swami was poisoned by one Kalia Sur-
named Jagannath. He was insinuated by
the court intrigues to commit this act. He
had also admitted his fault and expressed his
regret for this. Swamiji never desired that
any person be hauled up on his account. So
he offered some rupees to Jagannath and
said, "Man, be off from this place. If per
sons would know that you have committed
this act, you will be hanged. Here is the
money, make good your escape."

Just imagine the greatness of Swami Daya
nand. The man gave him poison while he
offered him money to make good his escape.

Swami Ji brought to Abu Hts.

The ruler of Jodhpur had arranged for his
conveyance to Abu Mountains where every
sort of comforts were attended to. Raja
gave a parting with tears and expressed his
deepest regret as the trouble originated in
side the precincts of his own state. He even
accompanied the palanquin for some distance
and in order to show his respect for Swami,
even placed the pole of it upon his shoulder.
Swami was brought to Abu.

278

Glorious Death of Swami ayanand.

Here two events of Swamiji's magnanmity
may be cited. Dr. Surajmal was deputed to
accompany Swamiji to the hills. Swamiji
knew that the wife of the doctor was ill.
Under these circumstances, Swami asked him
to go back even without considering his own
difficulties.

At Mount Abu, Dr. Lachmandas a punjabi
saw the condition of Swamiji. He began the
treatment and Swamiji was much relieved.
This doctor was already transfered to Ajmer.
But he had no desire to leave Swamiji in this
state of affairs. He served him for two days
and nights and then went to the Chief Medi
cal Officer for leave. But his leave was not
sanctioned. Now the beneficient doctor
wrote his resignation and instructed a ser
vant to present it in the office. Swemiji
somehow heard this talk and taking the resig
nation from the hands of the servant tore it
to pieces, He never wanted that any person
on the face of the earth should suffer on his
account. The condition of Swami was such
that Doctor had no desire to leave him. He
wrote the resignation again, but the Medical
Officer was a heartless personality who
ordered him to leave Abu at once. Now the

279

Life & Teachings of Swami Dayanand.

doctor was compelled to go to Ajmer. He
parted with tears and Swami's eyes were
also filled.

Bhupal Singh

In this connection, we must also record
the services of Bhupal Singh. He served
Swami ji day and night with highest devot
ion, and did not hesitate for a single second
to wash the clothes soiled in diarrhoea.

To AJmPF

On the 26th Oct. 1883, Swami ji was brou
ght to Ajmer. His condition grew worse
every day. In the way Swamiji took curd,
which proved to be all the more poisonous
and his lungs got affected. Now Dr. Lachman-
das began to treat Swamiji again, but inspite
of his efforts his condition did not improve.
There were blisters all over his body and
tongue, throat and intestines were all ulce
rated.

Death Scene

It was 30th Oct. 1883 and the whole count
ry was celebrating the Diwali festival or
Feast of Lights. At about 11 A.M. Swamiji
told people that his end was near. All the

280

Glorious Death of Swami Dayanand.

medicines were stopped. His disciples Swami
Atmanand and Pt. Bhimsen were called,
Swami gave one hundred rupees to each of
them. At four in the afternoon, he gave an
interview to those who came from outside.
Now he asked people to stand behind him.
All the shutters of the doors and windows
were ! opened. Now Swamiji recited prayer
in Sanskrit, then in Hindi enumerated tha
praise of God. A smile gleamed upon hia
Face. He now recited the Gayatri Mantra.
His last words were "Lord ; Thy will be
done.,' "Thy will be done !" and breathed
his last. This was six P.M.

Glorious Death Has Hade Glorious Life

Pt. Gurudat M.A. was an enthusiastic
member of the Arya Samaj Lahore, but he
was an athiest. When Swamiji's illness was
reported, the Lahore Arya Smaj deputed
him to go to Ajmer. Dayanand saw the young
man, and became greatly enamoured of him.
He allowed him to remain at the time of hia
death. Pt. Gurudutt saw with his own eyes
the glorious death of Swami and from that
time he became the biggest theist. This
youngman was the first leader of the Arya
Samaj. He served the Arya Samaj night and

281

Life & Teachings of Swami Dayanand.

day with utmost zeal and enthusiasm. His
health broke down and the youth passed away
at the young age of twenty three. What he
did for the Arya Samaj will always be remem
bered.

SwamiJl's Funeral Ceremony

This was done just in accordance with the
wishes of Swamiji. The body was consumed
in the flames, but Dayanand is still alive.
His name, his noble deeds, his pious life will
ever be remembered by the coming genera
tions.

282

CHAPTER XVIII.

Swami Dayanand— a Great
Philosopher.

His Philosophy.

*lpHERE is a general impression that Swami
* was a Great Reformer of Hinduism. Swami
was a reformer no doubt, but he was also a
great Philosopher. He had his own convic
tions regarding the God, the Soul, the
Universe, the Creation, etc. His philosophy
is not the Philosophy of his predecessors.
Swami Shankaracharya, Swami Ramanuja-
charya, are the greatest Indian philosophers
after the ancient sages of the Vedic Times.
Although the basic principles of all these

283

Life & Teachings of Swami Dayanand.

persons are the Vedas, still there is a vast
divergence of opinion in the interpretation of
Vedic hymns among them. Swami Dayanand
completely subverts the philosophy of his
predecessors and he placed before the world
his own philosophy.

And what is his philosophy ? His philoso
phy may be termed as Vedic Trinity. Swami
Dayanand keeps his faith in three things, and
believes them to be eternal. •.<<

1. God.

2. Soul.

3. Prakriti or the material cause of the

Universe.

The Three Eternals.

It has been said above that Swami Daya
nand believes in three things and considers
them all to be eternal. There is a Vedic text
in its support —

"Both God and soul are eternal, they are
alike in consciousness and such other attri
butes. They are associated together—God per
vading the soul — and are mutual companions.
The prakriti, which is likened to the trunk of
a tree whose branches are the multiform

284

Swami Dayanand— a Great Philosopher.

universe which is resolved into its elementary
condition at the time of dissolution is also
eternal. The nature, attribute and character
of these three are also eternal. Of the two
God and the soul— the latter alone reaps the
fruits of this tree of the universe— good or
evil — whilst the former does not, He is the
All glorious Being who shines within, without
and all round. God, the soul and the prakriti,
all these are distinct from one another being
different in their natures, but they are all
eternal."* (Rig Veda 1.164, 20).

Thus the God, the soul and the prakriti
are the three different entities. Swami
Shankaracharya believed in God only. Accord
ing to his philosophy, "there is nothing but
one God.f", "the world is illusion." He keeps
no faith in the soul and for him the prakriti or
the material cause of the universe, has
appeared from the God. But Shankar has
not been successful to solve all the problems
of the universe by his theory of one God

*iir fef&T

285

Life & Teachings of Swami Dayanand.

only. This is why he had to take the assist
ance of another object viz. Maya.

Ramanujacharya was another exponent of
Adwait Doctrines. But his philosophy is
different from that of Shankar. Ramanuja
charya criticised the Doctrines of Shankar
and only agreed partially with him. He could
not reconcile himself to the Maya of Shankar
and in his philosophical works he had raised
several objections against Maya. He say&
that "There is one God and nothing else"
is the cardinal principle of Shankar,
but this principle does not help him
in solving the problems of Sou! and Creation
and thus he is compelled to take the assist
ance of another object. When Maya inter
venes, where is his principle ? God and Maya
becomes two objects. So Ramanujacharya
believes that the world is not an allusion, but
it exists in him. Matter and soul find their
eternal abode in Him. In order to differen
tiate his doctrines from that of Shankar, he
calls his doctrines as Viahishta- Adwait or
something more than Adwit.

However there is no space here to enter
into the intricate philosophical discussion of

286

Swami Dayanand — a Great Philosopher.

Vedant Philosophy and Swami Dayanand's
criticism upon it.

God and the Sonl.

The God and the soul are two different
entities as we have described above. Swami
Dayanand's conception of God has been
explained in detail in the chapter "Reorgani
zation of the Vedic church/' The reader
is advised to refer to that. The following
extract from "A statement of my beliefs" by
Dayanand will be useful in this connection.

"God and the soul are two distinct entities
by virtue of being different in nature and of
being possessed of dissimilar attributes and
characteristics. Tbey are however, insepar
able one from the other, being related to each
other as the pervade* and the pervaded and
have certain attributes in common. Just as
a material object has always been and [shall
always be, distinct from the space in which it
exists and as the two have never been, nor
shall ever he one and the same, even so are
God and the soul to each other. Their mutual
relation is that of the pervader and the per
vaded ; of father and son. This worships and
that is worshipped."

287

Life & Teachings of Swami Dayanand.

God is all-bliss, while soul has to acquire
Anand or bliss. The Vedas, the Upanishads
and other sacred books tell us that there is
nothing more sublime them to offer our
prayer to the Almighty for making us happy.
Yogis in their holy communion with God
obtain the highest bliss. Just imagine, what
would have been the necessity of prayer if
the soul would have been the part and parcel
of the God. Deep meditation, retirement from
worldly happiness, torturing the body would
have been futile, if the soul would not have
been different from the God.

The creation.

How this world has been created. Swami
Dayanand tells us that three things are res
ponsible for its creation— God, soul and the
Prakriti. Thel Shweta-Shwatar Upanishad*
says :—

"The Prakriti, the soul ad God all of
them, are uncreated. They aro the cause of
the whole universe. They have no cause and

II

288

Swami Dayanand— a Great Philosopher.

have been existing eternally. The eternal
soul enjoys the eternal matter and is wrapp
ed up in it whilst God neither enjoys it, nor,
is wrapped up in it." (IV. 5).

There are three causes of the universe -—

(1) The efficient cause.

(2) The material cause.
(8) The common cause.

There are two efficient causes of the uni
verse. The Primary efficient cause is the
supreme spirit the Governor of all, who
creates the universe out of the Prakriti, sus
tains it, and then resolves it into its elemen
tary form. The secondary efficient cause is
the soul. It takes different materials out of
the universe created by God and moulds them
into different shapes. The Prakriti is the
material cause. All sorts of knowledge,
strength, hands, instruments, time and space,
that are required for making of a thing,
constitute its common cause.

In the beginning, . the whole world was
enveloped in darkness,* from this the God

$ cTR *n*fta*rcn*I?wi? Reg. Veda X 129, 3.

19

Life & Teachings of Swami Dayanand.

evolved this cosmic world. The present
world was created 1,96,0 8,5 2,9 76 years ago
and it will last for 2333227012 years more.*
After this time, world will be dissolved and
created again.

World is not an illusion.

Vedantists believe that world is an illusion.
It is like a water bubble. But to Swami
Dayanand this world is real. It is not an
illusion. There is no reason why Vedantists
take the world as unreal. Do they not see a
law working underneath the universe, and is
the universe not pervaded by that law.
Vedas give us detailed information regarding
the sun, the moon, the earth, the stars.
Indian Science of stars is so complete that a
Jyotishi can predict years before what would
be the state of a particular star. When the
whole universe is guided by a law, then how
can we call the world unreal. Vedantic
doctrines have worked like poison. Indians
have taken the world unreal, so they have
not made the world worth living, Swami

*For its detailed calculation the reader is advised
to read Dayanand's, "An introduction to the com
mentary of the Vedas".

290

Swami Dayanand— a Great Philosopher.

Dayanand told people thast world is real,
it is worth living, we wust live in it as com
fortably as possible. Swami saw the race
downtrodden, in great poverty. It was the
mission of the Swami to make the race very
powerful. Swami exhorted people to prosper
in trade and commerce. But he did onething.
He asked the people that they must hoard
wealth, but they ought not be engrosed in it.
They must keep faith in God, and spend the
money liberally for the amelioration of the
masses.

Salvation.

There are vital differences regarding sal
vation in the religions of the world. Christ
ians, Mohammedans and the Hindus also
believe that there is a heaven where
souls retire when they attain salvation. In
the Holy Bible and in the Holy Quran we find
a very vivid description of heaven. There
the soul is expected to get all the worldly
comforts wine, — women and other objects.
But Swami Dayanand's conception of heaven
is altogether, different. He says that
heaven is more of spiritual bliss than
physical. When we die our bodies are either
burnt or entombed. Thus the physical

291

Life & Teachings of Swami Dayanand.

structure is destroyed either by the fire or
by the insects in the tombs. When body is
destroyed material objects can not give us
any satisfaction. The soul remains and the
soul can never enjoy wine or women, It
requires something spiritually high. It enjoys
the holy communion with God. Thus when
a particular soul attains salvation, according
to Swami Dayanand it becomes free from the
worldly bondage. It is free from the cycle
of birth and death. It is the spherial body
that enjoys the holy communion with God.

Further, according to Swami Dayanand,
salvation is for a limited number of years.
When the period is completed the soul again
takes birth and then reaps the fruits of his
actions.

But why a soul is in the bondage. There
ought to be some cause. Swami says —

"This cause is ignorance, which is the
source of sin, as among other things it leads
man to worship objects other than God,
obscures his intellectual faculties, whereof
pain and suffering is the result."

So the best way of attaining salvation
according to Swami Dayanand is to dispel
ignorance.

292

Swami Dayanand—a man of the World.

History repeats itself.

History repeats itself, not in the political
domain, but in the spiritual as well. Swami
Shankaracharya was the greatest exponent of
the Vedas in the 3rd century B. C.

The reader is advised to compare the life
of Swami Dayanand with that of Shankara
charya. Swami Shankaracharya saw the fall
of the Vedic religion and instead of passing
his days in family charms, he took Sanyas
and set himself assidiously to establish
Vedic Religion. Ultimately he was posioned.
The similar is the history of Swami Dayanand.
In both of these luminaries we find excep
tional brilliance, wide learning, great debat
ing capacity and above all an un-surpassing
sincerety and devotion to their cause. When
the history of the propagation of Vedic Faith
would be compiled, the world would mark the
glaring example of these two great lumani-
ries.

293

CHAPTER XIX.

Swami Dayanand — a Man
Of The World

he world is fettered by the chain forged
by superstition and ignorance. I have
come to snap assunder that chain and to
set slaves at liberty. It is contrary to my
mission to have people deprived of their
freedom", were the words of Swami Dayanand
that are still ringing in our ears. Dayanand
was born at Arya Varta, but he was the
property of the human race. He gave birth
to society called Arya Samaj, but he was
not a sectarian. These petty distinctions
were not in his mind and in the principles
of the Arya Samaj that he formulated the
entire world was his scope. He was not

295

Life & Teachings of wami Dayanand.

satisfied with the development of a province
or of a country, but of the entire race. And
what is the 6th principle ? "It is the object
of this society to do the good of the entire
world i. e. physical, spiritual and social
good". This is the principle which an Arya
repeats so often.

Dayanand was a messenger ; he had a
message for the world. And what was this
message ? This was not the outcome of his
mind ; this was not the ingenuity of his
brilliance ; this was not the promptings of
jealousy or a mere verbal jargon but a divine
message ; it is a divine revelation of the
Veda. Swami wanted to propagate the
religion of Vedas. And what sort of that
religion is, "I believe in a religion based on
universal and all embracing principle which
have always been accepted as true iby man
kind, and will continue to command the
allgiance of mankind, in the ages to come.
Hence it is that the religion in question i&
called the primeval eternal religion, which
means that it is above the hostility of all
human creeds whatsoever. Whatever is
believed in by those who are steeped in
ignorance or have been led astray by sectaries

296

Swami Dayanand — a man of the World.

is not worthy of being accepted by the wise.
That faith alone is really true and worthy
of acceptance which is followed by Aptas , i. e.
those who are true in word, deed and
thought, promote public good and are
impartial and learned ; but all that is
discarded by such men must be considered:
as unworthy of belief and false.*

Swami Dayanand was a man of broad
heart there was a love in it for the entire
human race. He was not a man-hater. He
loved Hindus, he loved Mohamedans and
he loved Christians. He was loved by
Mohemedans who were unselfish and reasona
ble*. Christian missioneries loved him*
Swamiji had fully studied the doctrines of

* A statement of my beliefs b> Dayanand.

@ At Lahore, Swami Dayanand stayed in garden
of Diwan Bhagwandas. When Swamiji criticised
pandits they went to Diwan Saheb and said "You
have entertained a Christian in your garden, who
criticises your own Gods, instead of obtaining any
bliss, you are committing a sin." Diwan Saheb at
this asked Swamiji to vacate the place. Now
Swamiji was in great suspence. what to do. But he
at once left the garden, and at the veiy moment,
Khan Bahadur Dr. Rahim Khan offered his bunglow.

297

Life & Teachings of Swami Dayanand.

Christians and Mohammadana and he pointed
out their deficiencies. But this criticism
was more a matter of love than that of
jealousy. His heart really pined to learn
how the world is in darkness and how people
are away from the real path. The religion of
ancient rishis, the real solace of life, the
divine religion, had become the monopoly of
a few and even these monopolists were as
ignorant as the other multitude.

Swami Dayanand had received an invita
tion from the west. People were anxious
to hear him. But how could Rishi leave
the precincts of his own country, when the
spade work was necessary here. He had a mind
to go to the west, but this was possible only
when India would be purged of all evils. Swami
had started negotiations with Col. Olcott,
the founder of the Theosophical Society and
the only interest in this alliance was
that a nuecleus for the propagation of Vedic
faith may be formed in the west also. But
all this became a dream. Swami had started
preparations and had engaged a tutor to pick
up English, but this life was cut short by his
sudden martyrdom.

Swami was handicapped in more ways
than one and this is why he could make no

298

Swami Dayanand — a man of the World.

arrangements for the west. In this connect
ion, the name of Pt. Sbyamji Krishna Varma
may be recalled. He was a brilliant scholar
of Sanskrit but he was a man of ordinary
means. Swami's eyes fell upon him. He
managed to send him to England. He received
distinguished honours in that country and
became the professor of Sanskrit at Oxford
University. Swamiji expected a lot from
him, but he did no practical work for the
Arya Samaj. Some years later Swamiji
wrote to him, "It is very strange that so
many years have elapsed and you have
acquired no fame in that country/' Pt. Shya-
amji Krishna, in fact, attached himself to
political parties and his energies, that were
required in the field of Religion, were
wasted away in other directions. Pt. Shyamji
Krishna thus acted faithlessly and nothing
was achived.

European nations are pining for peace but
every effort in this direction has proved
fruitless. They have become materialistic
people and materialism can not bring any
peace. Peace comes from within and not
from without. And there is no other way
of acquiring internal peace, but to look to the

299

Life & Teachings of Swami Dayanand.

east. East is poor ; east is ugly ; east is
black and the worst thing that east is under
the domination of the west. This is all true.
We look to the outward decent appearance
but not to the black heart within. The west
may take the east as it desires, but the east is
still spiritually very great. Very soon the
west would be tired of its materialism, it has
already grown sick and when materialism is
swept away, spiritualism will have its
hold.

Swami is no more but his aims and objects
are before us. "The sole aim of my life,,
which I have also endeavoured to achieve,
is to help, to put an end to this mutual wrangl
ing, preach universal truths, bring all men
into the fold of one religion whereby they
may cease to hate each other and, instead,
may firmly love one another, live in peace
and work for their common weal. May this
doctrine, through the grace and help of God,
and with the support of all truthful, honest
and learned, who are devoted to the cause of
humanity, reach every nook and corner of
this earth so that all may acquire righte
ousness, wealth, gratify legitimate desires
and attain salvation and thereby elevate them-

300

Swami Dayanand — a man of the World.

selves and live in happiness. This alone is
the chief object of my life."

The pious wish of the Rishi will not remain
unfulfilled and some day the entire world
will rise up for prayer and chant the Vedic
hymn —

"Peace to all heavenly bodies ;
Peace to space and water ;
Peace to earth ; peace to air.
Peace to animals and plants
Peace to all that is around me,
And may this peace be ours also."

301

SWAMI DAVANAND SARASWAT1

THE FOUNDER OF THE ARYA SAM AT

CHAPTER XX.

Swami Dayanand — a great
Sanyasi.

I ET a man become a Sanyasi on the day he
*— • feels free from all worldly desires and
affections, no matter whether he is a Vana-
prasthi, a Grihasthi or even a Brahtnachari*" , is
the injunction of Brahman books. And "A
Sanyasi is meant for disseminating: know
ledge of the Veda and the Shastras, practis
ing virtue and renouncing vice, preaching the
gospel of truth and dispelling doubts and

aos

Life 6" Teachings of Swami Dayanand.

ignorance of the people. But all those who
do not discharge the most important duties
of Sanyasa, such as the preaching of truth
and righteousness, are the most degraded
wretches, and will go to hell. Therefore, it
behoves Sanyasis to devote themselves assi
duously to the preaching of truth and enli
ghtening the minds of the people who are in
doubt to the studies of the Vedas and the
Shashtras and the propagation of the Vedic
religion, thereby promote the good (physical,
social, mental and spiritual) of the whole
world", is the gloss of Swami Dayanand. The
standard of a Sanyasi has been placed by
Dayanand himself and let us judge him with
the same ideals.

Above wordly aspirations.

Swami Dayanand was not a wordly man,
he was above wordly aspirations, he was not a
pleasure-seeker. He was one, for whom the
bed of thorns was a bed of roses. He saw
with his own eyes the luxurious living of
Sanyasis as early as 1867 A. D. when they
had congregated at the Kumbha fair of
Hardwar. He had denounced their practices
und here a revolt rose in his own heart, He
was offered some clothes by the devoted

304

Swami Dayanand — a Great Sanyasi.

Hindus and he had some money and books.
Now he made a firm determination to do away
with these, for so long a Sanyasi is engrossed
in luxuries, he cannot think of the world. So
he completely denounced every thing, even
his books were disposed of. From now
Swami's necessities became limited to one
loin cloth only. When he had shifted from
Hardwar to Anupshahr, people saw Dayanand
in one loin cloth. People at once ran to offer
clothes, for it was winter, but Swami refused
them with courteous words. He never
demanded anything from the people and was
always prepared to accept any food that was
offered to him. He never insisted on
any delicacies, but always looked to the
sympathies of the person who offered it.
While he was staying at Chasi, the brah
man worshipper of the temple wanted
to tire him out and as Swamiji took the
thing that was brought to him first, he
offered him the food generally taken by
low class people, but Swamiji never felt this.
At Jalesar, Swami was served by certain
Kshattriya disciples. One day the food had
not arrived, in the mean time a poor villager
came to Swamiji with bread prepared of

305
so

Life & Teachings of Swami Dayanand.

Macca (an inferior kind of corn) and with
great humility made a request to accept this.
Swamiji was pleased by the villager and
readily took the rough food brought by him.

Swami was so simple that he never expec
ted that people should make special prepara
tions for his temporary lodging. At Belon in
Bulandshahr district, Swamiji stayed under
neath a pipal tree, here a takht was arranged
and Swami passed his days and nights here.
After some days, his converts arranged a
shed on that Takht. Thus no palatial build
ings were required for him. At Farrukhabad
dry grass was strewn on the ground which
served the purpose of a coach. These were
days of winter, and if any necessity arose he
used to cover his body with the same grass,
If any woolen-cloth was offered to him he was
too quick to refuse these offers. This was
the rigid life of Swami Dayanand. In latter
life, he began to put on clothes but this was
not the outcome of his change in nature, but
on account of sheer necessity. On being
questioned at Cawnpore about his clothes, he
said, "now I have to meet people of all shades
of opinion, even Christian ladies and gentle
men and according to their ettiquette it is
considered highly objectionable to remain

306

Swami Dayanand — a Great Sanyasi.

in loin cloth and this is why, the change in
dress was necessary. "

As days passed on, Swamiji's fame was
established in the country. Rich and influen
tial people, even rulers considered it highly
honourable to become his hosts. Often they
tried to offer him money and clothes but he
accepted as much as was the bare necessity.
When he was about to leave the precincts of
Indore State, Maharaj Tukoji Rao offered him
a costly shawl (woolen carpet). Swami raised
objections to it and said that if every ruler of
India took in his mind to present me a shawl
then he would have plenty of them. He,
therefore, prayed that these be offered to
those who are needy and who could not bear
winter.

His daily routine.

From his boyhood, his life had been very
rigid, there was hardly any scope of rest or
enjoyment, and the same rigidity was main
tained throughout his life. His routine how
ever depended upon the times and circums
tances and here I would give the routine at
different stages of life. The reader is re
quested to form his own opinion about this.

(1) Year 1869 A. D. at Mirzapur:

307

Life & Teachings of Swami Dayanand.

Passed his night on the ground, with one
stone under his head by way of pillow and
two beneath his legs; Got up at 2 A. M.; went
to the Ganges for daily necessities; powdered
his body with earth; offered prayers from
3 A. M. to sunrise; some times conversed
with people from morn to 12 P. M.

(2) 1873 A. D. narrated by Manmath Babu
a Bengali gentlemen.

Got up at 3. A. M. ; practised Yoga till sun
rise ; daily necessities and bath ; powdered
earth over his body ; interviewed visitors
from 9 A. M . to 12 A. M.; took his food ; con
versed with people from 1 P. M. to 9 P. M.;
took very little food during night and often
kept fast.

(3) 1873 A. D. (Narratted by B. Hem-
chandra Chakravarti at Cawnpore).

Here he stayed at the bank of the Ganges in
a hut ; got up early ; daily necessities ; taught
Upnishads to B. Hemchandra ; took bath in
the Ganges for an hour ; exposed himself to
sun ; took his food ; Offered a loaf of bread
to Kites ; another to dogs and the third to
fishes in the river ; put a red hot brick in
water and covered the mouth of this pot,
drank this water while conversing with peo-

308

Swami Dayanand — a Great Sanyasi,.

pie ; disposed of the people at sunset ; took
some milk ; some chat ; took Samadhi. B.
Hemchandra narrated that during the night
he saw the Swami always busy with his
Samadhi, when he used to disturb him, he
simply pronounced "Hun". Whenever any
one offered him any cloth, he gave it to a
brahmachari or any poor man and the same
was the affair of sweets.

(4) 1879 A. D. (Dinapur).

No one knows when he got up (very early),
daily necessitiess ; took morning walk ; took
drink ; busied himself with the commentary
of the Vedas till 11 A. M.; took bath and food ;
took very little rest ; conversed with people ;
gave lecture in the evening ; allowed none to
remain after 10 P. M,

(5) 1881 A. D. :—

Went outside the city for walking at 3 or
4 A. M., took milk, wrote the commentaries
of Vedas upto 11 A. M.; took his food; convers
ed with people in the evening.

His Humility.

Swamiji was exceptionally learned, but he
was all along very humble. Somebody addres
sed him as a Rishi, at which he said. "In the

309

Life & Teachings of Swami Dayanand.

absence of Rishis you may call me anything,
but if I would have been born in the times of
Kanad or Kapila, I would have been no enti
ty". Further when the Arya Samaj was es
tablished, people asked him to become the
patron of the society, but he refused this
highest honour and accepted the position of a
member only. He went so far as to suggest
that his photo be not hung in the Samaj Hall.
He was a great man, but extremely simple.
Even ordinary people could approach him with
out any fear.

His Forbearance.

The most interesting attribute of his cha
racter was his great forbearance. He had
many enemies and few friends and when his
enemies spoke in an insulting tone, he gave
its answer with a peculiar smile. Once a
vagabond met the Swami in the way, and he
abused him very wildly, but Swami observed
complete silence and came to his staying
place. The man had abused him all the way,
but when he went to his staying place Swami
gave him a warm welcome and asked him to
sit down. The man now became so impressed,
that he began to apologize. Swamiji with his
usual grace said "Do not repent. Your words

310

Swami Dayanand — a Great Sanyasi.

have not reached me. They were the outcome
of the atmosphere and they must have died
away". Munshi Hargovind Sahai was an
orthodox idol-worshipper and in his great
enthusiasm he threw some dirt upon Swami,
who however suffered this without a single
word. At Amritsar, a brahman pandit asked
his young pupila to fill up pockets with stones
and accompany him to Swami Daya-
nand's sermons. Boys were then induced to
pelt stones on the Swami and to receive
some sweets for this service. Young boys
took this to a fine play and stones were
pelted, but they were soon presented before
the Swami, Swami enquired from the boys,
the cause of pelting the stones and learnt
that they were given the temptation of
sweets. The boys were weeping on account
of fear. Swami consoled them and immedi
ately ordered the sweets to be brought from
the market. Now he said "Boys ! it is just
possible that your teacher may not distribute
sweets to you, so I am offering them to
you in advance".

Swami was poisoned several times. Often
the culprit was standing in his presence, but
instead of reporting the matter to the Police,
he said, "Go away, and mend your ways".

311

Life & Teachings of Swami Dayanand.

Not even once any one suffered on his
account. The details of these anecdotes have
been given at different places in the book:,
which the reader may please note.

His deep love fop the Vedas.

If there was any thing more dear to his
heart, then it was his deep love for the
Vedas. Vedas were more valuable to him
than his life and he struggled all through his
life so that Vedic teachings and Vedic ideal*
may get currency not only in India but in
other countries also. When he formulated
the principles of the Arya Samaj he enjoined
a duty upon every Arya to recite Veda
mantras and also to propagate it. Some people
suggested that the principle regarding the
divine Revelation of the Vedas be deleted,
but Dayanand was not prepared to make this
sacrifice. He devoted himself assidiously to
the preaching of truth and enlightening the
minds of the people who were in doubt to the
studies of the Vedas and by the propogation
of the Vedic religion promoted the good
physical, social, mental and spiritual of
the whole world and ultimately he died
for this.

312

Swami Dayanand— a Great Sanyasi.

His Nobility.

Swami had a noble heart. He had a love
for the entire mass of humanity. The san-
yasi, who never shed tears in his great
miseries, was found weeping for others. One
night Swami got up in the night and began to
loiter in great excitement. He was taking
deep breaths and when people inquired from
him the reason of his sadness, he said
"Christians are spending money like water,
for converting poor innocent untouchables
into their faith while the leaders of Hindu
faith are in their eternal sleep. This event
is oppressing me greatly." Once swami saw
an old lady disposing of the dead body of his
young son in the Ganges. Swami was very
particular that every corpse be burnt in
the Hindu fashion and not dispossed of in the
river. He made enquiries from the lady and
learnt that the lady could not provide the
cremation of the dead body. At once the
great heart was touched and swami began to
weep. "What a great pity, our country has
become so poor that ic can not arrange for
the cremation of her sons." At another
place awamiji was walking on the road, he
observed a lady in rags. Swami asked the
persons by his side to help her.

313

Life &- Teachings of Swami Dayanand.

As to his servants, he was very kind. He
never desired that they be vexed or troubled
in any way. They were always allowed to
take rest and whenever thay fell ill, he \vas
always kind to them. Once Krishna Ram fell
ill, and complained of headache. Swami at
once prepared himself to press his head. The
man hesitated, at this swami spoke "there is
nothing more sublime than to serve others,
and when big: people will not serve the ordi
nary ones how will they attain the virtue of

Sense of Justice.

Swamiji's sense of justice was superb and
he could never tolerate that any injustice be
done to any one. At Monghyr, Swamiji's
servant went to a shop where fuel was sold
and begged some for him. The shopkeeper
refused to give this. When the servant came
back, swami asked his pupil Rajnath to beat
the man with shoes. Rajnath was surprised
for swamiji was always kind to every one and
enquired its reason. Swami told him that the
man had gone to beg fuel. The servant was
given a severe beating and he was asked not
to repeat this again. By chance the shop
keeper presented himself before the swami

314

Swami Dayanand — a Great Sanyasi.

and offered fuel, a part of which swami
accepted with great difficulty. At another
place, a servant of his picked a small fruit
from the garden without the permission of
the master, swami was greatly displeased
with him.

An incident is also reported regarding
the misappropriation of public money. Swami
was very particular as regards this and he
used to say that if a man misapproriated his
money he would have no objection, but if
he dared to misapproriate Public money, he
ought to be severely dealt with. Munshi
Bakhtawarsingh was appointed the manager
of the Press, but he was dismissed in 1880
on account of mismanagement. Swami
inspected the accounts and found that certain
money was misappropriated, so he at once
wrote to Lala Kalicharan Rais, of Farukha-
bad, to inform Bakhtawar singh by registered
post, so that he might come and explain the
account. Swami was anxious that this
matter be disposed of by arbitration, but if
this be not possible then they must go to
the court. Swami went so far as to give a
threat that if this matter will not be given
thorough consideration, he would close the
press and stop the commentary of the Vedas.

315

Life & Teachings of Swami Dayanand.

The matter was however dragged to the
court, as Swami ji could not tolerate it.

A Benefactor of Cows.

Swami was kind to animals but he had the
greatest regard for cows. In an earlier
chapter, I have described his interview with
Col. Brooks agent to the Governor General
on this point and how he had given a letter
of introduction for the Governor General.
He was bent upon the formulation of a
regulation against cow-sacrifice and he had
persuaded some Indian rulers to sign the
memorial. He had also asked his brilliant
disciple Pt. Lekh Ram, who later became
a martyr for the cause of the AryaSamaj, to
get the signatures of people and he was
successful in obtaining several thousand
signatures. It was his desire, to present
this memorial to Her Majesty Queen Victoria
in person, however this could not be achieved
on account of his sudden death.

Above Temptation.

Swami was above temptations and it was
not possible to purchase him. There were
enough temptations at his own home of
riches and zamindari. But swami was a man

316

Swami Dayanand — a Great Sanyasi.

of different inclinations, for him truth was
above riches- When he began idol worship,
people offered him monthly pensions big riches
and sometimes offered him rich monasteries.
But the brightest example of his high sense
of truth, is the incident of Mewar. Maharana
Sajjan Singh the ruler of Mewar became an
admirer of Swami Dayanand, but he could
not tolerate the criticism of idol-worship, in
fact this was the state religion. So Maharana
proposed that if he would give up the preen
ing against idol-worship, he would be installed
as the chief priest of the temple of Ekling
ji, thus he would become the owner of a big
estate valued at several lacs of rupees.
Swami Dayanand was greatly infuriated at
this and spoke : —

"By placing this temptation before me
you want me to break the command of God.
Your small kingdom, the boundaries of which
I can cross in one run, and its temple cannot
make me break God's commands. Lacs of
people are guided in matters of faith by me
and I have always to be on my guard that
I act rightly."

Sir T. Madav Rao, the dewan of the Baroda
state became a great admirer of Swami Daya-

817

Life & Teachings of Swami Dayanand.

nand, so one Kripa Ram, whose father-in-law
was imprisoned some days ago and whose
ease was not brought on trial, requested
swami that if his father-in-law's trial be
taken up, he would give a donation of Rs.
20.000/- for the Vedic Commentary fund.
Swami at this became v.ery angry and said
"Never make any such proposal in future.
I am not an aspirant of riches, but if it is
the question of the justice of any person,
I would help him". Swami, by the way in his
conversations, drew the Dewan's attention
to this case and the man was set free, but
he was never prepared to accept the money.

Swami Dayanand and Swaraj.

The Indian National Congress is celebrat
ing its Jubilee this December. But Swami
Dayanand was the first man in the country
who drew the attention of Indians to their
miserable condition. Swami Dayanand said
"However nice a foreign Govt. may be, it
can never compete with Swaraj." He was
the first man in the country, who laid great
stress upon Swadeshi things. He exhorted
people to use articles prepared by their own
country men. So the boycott of foreign goods

318

Swami Dayanand — a Great Sanyasi.

which has been taken up now by the Congress
is not a new programme. It was preached
seventy years ago. Further Swami laid great
stress upon the language of the country.
Swami Dayanand realised that national unity
could never be achieved unless their be one
lingua franca of India. There were different
Vernaculars in the country, but Swami Daya
nand selected Hindi to be the lingua franca of
India. He wrote his books in Hindi. He
spoke hindi. The official work of the Arya
Samaj is done in the Hindi Vernacular. Thus
Dayanand was the first national hero of the

country.

His Undaunted Courage.

Swami Day&nand was a true Sanyasi and
for him truth was the first -and the last
consideration. He was very frank and he
criticised the different religions with his
peculiar bold spirit. He did not flinch a little
from calling a spade a spade and this was the
reason why orthodox votaries of different
faiths entertained grudge against him. While
addressing at Bareilly, at the suggestion
of some of his followers to have some res
traint upon his criticism he said: —

"I do not mind what would be the feelings
of the superintendent of the Police. I do not

319

Life £• Teachings of Svvamj Dayanand.

care for the attitude of the Collector the
Governor or the Governor General. What of
that, even a Chakravarti Monarch may become
angry but I will always repeat the truth and
truth only." At another gathering of res
pected people of different sects and religions
and even in the presence of General Roberts
Swamiji criticised the Christian faith with
us undaunted couraare. Ganeral Robarts was
no much impressed with his personality that
on parting he shook hands with the swami and
m my presence, you had the courage
of criticising Christian religion, with this
frankness then what to say of other occa-
ssions."

Let me close the chapter with the remarks
or Kev(1, J. J. Lucas : —

"He spoke so strongly and with such evi
dent conviction against idolatry that I was
surprised at the hearty reception the people

Farrukhabad gave him. I remember his

saying that if he were marched up to the

mouth of a canon and told that unless he

•rostrated himself before an idol, he would.be

he Would

THE END

320

Slfjfa

Light of Truth

Landmarks of
Dayananda's
Teachings

Social Recons
truction by
Buddha and
Dayananda

Vedlc Culture

KALA PRESS,

Allahabad— 3

BINDING SJICT, JUN 4

BL Prakash, Vishva

1255 Life & teachings of Swami

D3P7 Dayanand

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