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·PREFACE TO THE FIRST EDITION. + HE works of Pandit Guru Datta Vidyarthi, M. A. undoubtedly occupy the foremost position in the whole range of Sámajic literature that exists in English. In point of sublimity of thought, nobility of conception, beauty and gracefulness of style, breadth and comprehensiveness of vision and force and impressiveness of meaning, the works are simply unsurpassed. Pandit Guru Datta was one of those rare geniuses of whom any civilized country may justly be proud. He died while yet in his youth His career of usefulness to the Arya Samaj was sadly brief Being a man of extremely inquisitive and analyzing faculties, no religion except that of the Vedas could satisfy his profoundly philosophical and scientific mind. He accordingly enlisted himself under the banner of Swami Dayananda Saraswati, and evinced a great interest in the advancement of his Vedic mission. The truths of the Vedic Religion, however, did not strike a deep and permanent root in his mind till he had been brought, by the chance of unhappy circumstances, under the magnetising touch of that Great Yogi, Swami Dayananda Saraswati. When the great Rishi was lying seriously ill at Ajmere, he, along with myself, vas deputed by the Lahore Arya Samaj to attend upon the Swamiji there The dying scene of Swamiji, which he was fortunate enough to witness, gave a death-blow to his old cherished sceptic ideas, and inspired in him a spirit that has ever since immortalised his name. He saw, on the one hand, the dreadful disease giving rise to such excruciating pains that even the bravest and mightiest of men, having less insight into the realm of Spirit, would give way under its fearful and cruel onslaughts, and on the other, the Swami's calm, dignified, cheerful and brightenedup face, without the least indication of any sort of suffering or remorse. This singular scene threw a fascinating charm over him; how it affected him cannot be described in words, nor could the Pandit himself explain it It appears to have taken entire possession of his soul, and transformed him into something far above the ordinary run of humanity. His ·11 7 vval conversion, thus, dates from the day of Swamiji's death, after which we saw him ever fired with an extraordinary enthusiasm for “ Dharma," his whole nature permeated with the grand elevating truths of the Vedic Religion, restless for the promotion of the mission of Swami Dayananda Saraswati. His body, mind and wealth were all at the service of the Arya Dharma and his only occupation was the discovery and elucidation of the Vedic truths. The lectures that he delivered on various subjects connected with the Arya Dharma produced a profound influence upon the people, and the appearance of his Pedic Magazine caused a great stir in the religious world That cursed disease-consumption--carried him off in his youth and thus cut short his very useful career It is much to be regretted that we could not have more than three issues of his Magazine. The purifying and ennobling truths that are stored up in these publications will ever remain & source of admiration to the learned and religious-minded men. These magazines and other works of Panditji have, since his death, been in such a scattered condition as to be hardly within the reach of every man. Their aggregate high price, (Rs 4 nearly), too, was a bar in the way of their extensive circulation Besides, some of them are out of print. To remove these defects, I, as one of his old friends and admirers--as one who had a close connection with him for several years-actuated principally by the motive of (1) giving & wide currency to the Vedic Siddhants,” and (2) keeping always a-fresh in the minds of the people, the fair name of one who was once an ornament of the Arya Samaj, and whose name is still a source of pride to this country, have got all his works ieprinted in one compact and handy volume. Its price has been fixed so low as to make it accessible to all classes of people. The present Volume contains (1) all the subjects treated of in Panditji's Vedic Magazine, (2) all his works published separately in pamphlet form, (3) most of his learned, instructive and interesting articles in the Arya Patrika, and (4) two of his unpublished papers, one of which is a lecture on Religion delivered during his early life when he was yet hardly out of his teens, and the other, a note on Revelation, written at my own request, on an Urdu pamphlet of mine .

·ນ້ຳາ entitled the Maslah-2-Ilhám (the Doctrine of Revelation) The change in the religious life of Pandit Guru Datta becomes all the more prominent and striking when one reads the above-mentioned lecture along with his other writings It is, indeed very strange that the subject of Religion, which is so much decried in that lecture, soon after became a favourite topic of his written as well as, oral discourses It is worth notice that some of the fragments of his Criticism on Professor Monier Williams' “ Indian Wisdom," as embodied in this volume, are entirely new, and others different from what was already in print on the subject. These additions and changes have been made with the help of the original manuscript in the author's own handwriting which were so fondly and carefully preserved by me. Some mistakes of omission and commission have also been rectified with the help of the same manuscripts. Besides, I have made certain alterations which the sense of the text rendered imperative. The present Volume is the first of its series It is presented to the public with a view to encourage the appreciation of the Aryan Shástras among those of my country, men who cannot have recourse to them in their original Sansorit language LABORE JIVAN DAS, Pensionor, 15th October 1897. (Vice-President, Lahore Arya Samaj

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·1' PUBLISHERS' NOTE 1 The present publication is based on the edition of Pandit Guru Datta's works, edited and published by Lala Jivan Das, Pensioner, in 1897. The publishers desire to express their very great obligations to Lala Jivan Das for his kindly giving permission to reprint his book. Every attempt has been made to improve the printing and get-up of the book, the paper used being of a very superior quality The biographical sketch has also added much to the value of the book. Notwithstanding all these improvements in the present edition, its price has been much reduced. In the end the publishers hope that the book in its present form will meet the approval of the public.

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·BIOGRAPHICAL SKETCH. THE THE SHORT SPAN OF Paxdit Guru Datta's life 18 full of very interesting and glorious erente It is not given to erers man to achieve a fair name in the annals of free coutis Thousands come on the stage of life and depart without leaving ang tince velmd They are never thought of or remembered, even by those who had close contact with them throngh friend- Ship, partnersiup in business or any other hudied cause How many of those that were known to lis durmg our younger dage still claim a place in our mind Hundreds of nien huora to us in our nature life, then the faculty of judgment is generally ripe, hare passed away and with then death have punished their nanies out of our memois, nor the mind is some times led to doubt whether any such persons existed at all Such is the end fate of the inajority of 118 Those who 'lease footprints on ile sands of time, Are undoubtedly men of extraordmnry merit and exceptional capncities. In an age nhich is reminrkıble for its reactionis tendencies und rechless spirit of criticism and in a country where the growth and development of genius is retarded, to an almost immensurable ertent, l'y natural customs and mstitutions, aliere low and bu68 pag81014, duected for the most part, totards the attamment of pelf aod poner and other things requisite for self. aggrandisement, do not favour tbe appreciation of true worth, the perpetuity of a good name implies, the possession, on the part of the hero, many & brilliant and transcendental quality That Pandit Guru Dattr should be held in grateful remembrance by learned and enlightened men of all sects and devominations in this land 18 a proof positire of bis escellence and torrering genius He 18, no doubt, little bnorm beyond India, but this need not in any way detract from his greatness Vico and Bishop Butler who exercised a profound influence on the plulosophical and religious speculation of Italy and Grent Britain rere hardly kuorn until recently outside the limits of their respective countries A philosopher whose business lies in the realm of abstract thought can not at once be known among those ho lire thousands of miles away from the land of bis birth, especially when ignorance of the common herd acts as a great deterrent in the spread of his ideas Similarly & religious reformer those work covsists in the enunciation of the higher principles of life on the spirtual plane, can not recere a universal homage at he hands of foreigners Those tope of speculation is entirely at variance with ·his dt best, he can be hoovin onls among men engaged in & Lindred occu. pation And we find thai, scarcels had ? couple of months clapsed sioce the entrance into public life of Pandit Guru Ditta Theu lus nime, as av espositor of the Vedic privciples, came to be hvorn in all em breved circles In Eaglioa be ras well known among that class oi men who call themselves Oriental Scuolers מנחם Dess • This is an age of sbor and ostentation Erery Can Tho bas & smooth tongue and can vield some bold on the perple br lus elogneoce, is anxious to pass ior a great mea Tbere are men those Dental acnnen is pot of a bigh order, rho hate vo strength ci purpose, and whese Doral condition is far from inspiring, set ihes diselt pot the least reluctance in assertmg their claims to grea:2653 Tte vars in Thich they prapage to attract peopie to- Tarcs tben are cunous They bare a number of men in their way those business codis 7 silçing the.t praises These araerl's gs serre as their forerunners and heralders and where ever ther go ther epitjate on the siriues of their miss ers cluch are merely imagwary and per-iince the people to get 11p demonstrirons in their bonor and celebrate their arrival by letting of bombs. This is the tap in flich greatness is assumed and forced the people There is one more trait in greatpan of this type which it Trould be rell to mention tiere They assume a cone of reserve and senous. erert sord that escases their lips is careiully thought and erery act that they do is peritetis studied Pandit Guru Datia was sngnlarly free iron afectations aod false pretensions Ererrthing that he did Tas, of course, Boi witboot canse and reason, but it apperred to be patunl and tbe a Terence batteen us life and that of psendo-great-wuen ras broaaly transparent Pacdit Goru Datta tas greti in the real sense of the term. He bid, in the firsi pince, an unvounded farth the Dirige Father, Padly his thoughts and ideas rere pure, energiei eld elevatmg, örlr be ererc'sed a magnetic ruineoce on the peotle sthiş he had some thing of that dimmar ia hir a characterises greai-nieu , jills, he as true is word, toought and as a His liie presented a singular qurformity, 6thls, he was uncompromisug in Doarn 2, he never pandered to the prejudices and superstitions of men like pseudo-reiormers and as such be cas abore the age in which he lired itbls, he tras a genius Sthly, be as a man of tili and ection and could be inherert disine porer in him sucdue all dificulties and enlighten the world He sas ererg ioch a greainian His contemporaries are sa'l linie Some of them ho ried his rise frith an eril eye and bo Fanted to deiame bim in order to secure self-agyrapaisement mas still be Soen C epeak uil of bim bui there are oilers the bold him in high estesalg ·(3) is aie f16 and consider him to be one of the greatmen of the age That he was great there can be no doubt and the reader shall find, on a close study of his life, that he was far above the level, of ordinary mortals Pandit Guru Datta was born at Multan on 26th April, 1864 Multan, Birth and paront is a unique city in some respects in the Punjab The age clinate is dry but salubrious, the temprature seldca falls below 110 degrees The soil uot much productive, date palms are grown abundance and the Multanı dates are prized all over the Province for their 81 eetness The dust storms quent and the oity and its suri undmys may be seen covered with a thick baze, especially in the summer senson, when sultry winds continue blowing all the day These surrundmgs, however unpleasant tbey may appear to people livig in the South-Eastern Districts, have produced a stroog and hardy race, strong in constitution and robust in intellect They bave been mistrumentul in developmg special traits which give dignity to character Boin and brought up amid such environments, the toughness of Gbre which marked Pandit Guru Datta was a matter of course But there was also an additional senson for it He came of a fanuly which bad, for successive generations, distinguished itself in the battle field, and which hnd at one time wielded the sceptie of sovereignty orer a wide and exten. During the early period of Mobamnedan rasions when the Hudu Gorernment was broken up into small pricipalities oning to mter vecine quarrels and uralry, Raja Jagdish, the ancestor of the Sudana funuly to winch Pt Guru Datta belonged, had made a bold stand ngannst the tyrannical ercesses of the foreign conquerors and had, in the serious complications that followed it, sacrified his all, eren bis life for the protection of bis subjects The blood of such an intrepid warrior coursed through the verns of the Sadana family and most of its successive members had given proof of their martial spirit by feats of heroic character Lala Ram Kishen, the father of our hero, had, honerer, no chance of distinguebing lumself in the field During his time, the Governinent was fairly well settled, there was no longer prevailing that anarchy and confusion which has been the chief characteristic of the latter Mohammedan rule He had consequently given himself up entirely to literary pursuits He was a Persian scholar of great repute and one of the much respected members of the Punjab Educational Department Coustitutionally he was strong , quick-witted, possessing a keen and penetrating intellect and a very tenacious memory, Ho retained the vigour of his intellect to the very last Commencmg the (study of Sanskrit late in life he acquired such a mastery over that language that he could write and speak 16 with ease and without 81 verrea ·(4) any serious mistahes. Ho tras married at an early age, as is the custota among the Hindus, to a handsome girl She, though unlettered possessed a remarkable sagacity and shrewdness Religious by nature, she was very noble minded and bore up all trials and difficulties with passive resignatiou Her spirit quailed not under misfortunes She bore him several children, but few of them arrived Pandit Guru Datta was the last male child, the deaths of a number of the boy's sisters had told terribly upon bus parents and they were considerably borne down by these mishaps the birth of Guru Datta, however, alleviated their sorrow a good deal The story runs that in their distressed conditiou they had recourse to their family Guru whom they begged to pray to the Almighty to bless them with a male child. Their wishes having been fulblled, they took the child to the Guru who named bim Mula The story 18 not incredible because in India people, who are Guru Forshippers, do think that the favour of Gnrus can bring tbeun bappiness, &c, though it can bardly stand to reason tbat in the present case the sex of the child was the result of the prayers and supplı. cations of the Guru The Law of Karma demanded that Guru Datta be the last child of lus parents and before Lis birth they should receive so many shocks And so it came to pass Like other patural lºws, the Law of heredity 18 also immutable. The leading characteristics of the parents are in sariably transmitted to their children The child is, in most cases, a likeness of the parents The causes which contributed to the ligh physical and jutellectual stanıma of Pandit Gura Dutta mere van10118 und mupilold His lughs spiritedness was due to the race from which lie as desceuded, tbe patience avd forbearance which were 80 largely reflected in his life, were the result of the strong influence of his mother The strength of purpose, acutences of fisjon, subtlety of intellect, were, in a large nienbure, drurn from 1118 fieber Another reason of bis having possessed greut mental potreis was that lic srns the lust child of bis parents and was born in the maturest years of tijeir life The youngest child 18 always better off than others as regards mental and physical constitution, "The most fortunate period in winch to be born," sare 4 J Davie, "18 any. where bet rreen the mother's thirtel und fury-iftis on the father's thiry-fifth and Gifticth year Robust and rational chuldıcı, ulio possess the best con- Btitutions physically and spiritualls, 1esult from parents considerably advanced in organic derolpment * The longest child,' le remarks, '18 the amartest. Most of the great writers, panteis, literary men and thinkers Fere either the last children of their purents or bor: between the respective ages that have just been namned. The Fourth Volume of the Great Har ·(5) monia contains a number of names that crroborate the truth of the slatement The advantage of birth yng thue no mean a factor in the determination of Guru Datta's high mental powers And to this advantnge was added the fruit of an exceptioually good Prarabhdu and these two combined to raise him to the position of a great man There wils, as we have already stated, not the least show in Pandit Guru Datta Everything was spontaneous, which showed that his greutuess was lutrusio, natural, and a gift of Providence The child was a pet of h18 parents and they loved him wutensly be being their only male child and “obtamed,” as the term goes in our midst, after a good deal of prayer aud supplicatiou He was at first named Mula as hag already been said, but the name was soon changed by the family Gurn who gave him the nanie of Vairagi which is highly significant, in view of the future career of the chuld This Guru we cannot credit with a high power of Yoga, since, if he had been a Yogi, he could not, under any circumstanees, bare preferred to live in the tumult and bustle of a large city and consent to perform priestly functions to a community overridden with superstition Possibly, he was a very sagacious man, fur above the average rug of priests and had some acquamtance with pbrenology He could, it appears, read the future of the child by the observance of his features Tue natural expression on the chuld's face couvergng towards Vairag, might bave given hin the idea, that lie was destiued to lead a life of reunuiaution-deuuciatiou of the pleasures of seuses--and so he suggested the name Vairug), which was immediately adopted by the parents as they had an unbounded faith in their Guru The child guve early indication of exceptional powers and the parents appear to have been alive to the fact They sufficiently discerned the bent of his mind and brought him up with extreme care He began to run bile yet he had scarcely advanced beyond a year Bemg naturally very inquisitive, he put numerous question to hi8 parents aud relations about the objects he saw and displayed a marvellous capacity iu understandig und grasping things Guru Dutta was hardly five years old, when he was put to Alphabet His fatber, bemg in the Educational Iwe, had a happy Early education knack in teaching children He held out many inducements to the boy, in order to make him learu his lessons He seldom had recourse to reprimands, was very indulgent towards him, and always allowed bim to follow his own inclinations. The rudiments of Arithmetic ·He 589 Tery 20110118 to 8011 were taught in the following year and Guru Datta couly maltıply large figures by memory sery easiis. The child renained under the specirl care and supervision of his father who carefulls studied bis habits and tastes He tras undoutedly a man of remarkable sagacity and possessed a thorongh knowledge of the lars which gorern the development of the juvenile mud educate his himselt He took him to the suburbs of the town and apstered bis interesting, though somewhat crude, questions with some degree or mouteness The child finished elementary lessons in Urdu, Persian dc, in the course of a short period He had not to learn Eugl151 And in this bis father could be of little belp to him, but Lala Rım Krishen kuoring as he did the tenperament of his son thought that no one frould be able to produce in bis mind a desire for the studr oi English, as he hınıseli. le, therefore, made & resolute; determination to learn the First Book himself, and then teach it to Guru Datta Io those days, 'bors to speak English' by Colonel Holrsd,'the then Director of Instruction, was taught to the beginners Lala Ram Kisban set to readıug it with all his rigour and, despite the disadvantages of advanced age, went through it ia a rery short time, and then taught it to Guru Datta At the age of eight, he as sent to the District School at Jhans, his father beig a teacher in that school In English he was Sabool career Just as tell up as boss oi his class, but in other subjecte Persian Arithmetic &m, he has far i-head Of Persian, he had reud sereral important books, and before he left the school, haring fi ushed his education there, he had read and issinulated the prems Maulana i-Rumi, Shanus Tabrez and Diwan-1-Hafiz These books, thongh at sore places, eubodying thoughts tbat to a superficial ese might nppear uavholesome as regards invral derelopmeni of youths, reflect tbat profouud misticis vbich has been przed all orer the eastern countries for centuries together, and there the poetic rision rises bigh, the mud of a pure-hearted reader 15 throta ito a semi-mesmenc state The charm that some of the reres esercise is truly profound, the honra of a devotee saturated with love and Brukti rises nubijdeu before the mental eye and ove cannot help feesing himseli uuder the viuence of a maynetic current of thought, foriug uuinterrupteals towards him These books were not without tbeir effect ou the little Tarragi Already i mystic by vature, he has profoundly influenced by them For hours together he could look towards the hearen with an atteotion that was seldom disturbed by tbe poise and bustle ·( 7 ) of the people around, and contemplate the majesty of the all-powerful Lord who bespangled the immeasurable firmament with countless millions of brilliant lights At this period of life be rns strongly convinced of the existence of God and once when his mother remonstrated with him, mbile engaged in his nocturnal observations, he renhed "Look mother! look towards henren, at the shing stars and the different forms there ; they must bave their Maher and I am learning the way to reach Him You do the sanie” This reply, though not very unusual in the case of a Varragi, would appear to be very startling ben coming from a boy of eleven or twelve years Perhaps by far the most marhed tendency in school-boys is that towards verse mabing Eren students, not possessed of a poetic bent of mind, may be seen composing rerses There is hardly anybody who iu his school daye has not been fired with the ambition of becoming a poet But this ambition, though almost general, is not of a permanent character It 18 short- Jired, and, in most cases, vanishes when the student has scarcely advanced beyond the Entrance Class This, however, was not the case with Guru Datta He had much of poetie element in him, and basing & natural aptitude for verse-makmg, bis compositions sere free from artificiality There was a good deal in them characteristic of a natural born poet His verdes were sweet, beautiful and melodious and they were often con posed without much exertion So grent nas indeed his power in this pai ticular department that he is said to have once translated a long Urdu passnge mto Persian verbe quite extempore But he did not culuvate his poetic taste After passing the middle School Erammation he was sent to Multan, bis natire place, for studymg in the Higl School His favourite book of study in those dnge was Musnarı Maulana Rumi Being a student of extraordingry intellectual acumen, he was one of the shing students of his class and always occupied high position in Examinations, and bad earned the favour and good-null of his teachers, especially of the Head Master, Babu M A Şırcar, trho, confident of hi8 great powers, foreshadowed his future career. He was very fond of study, and there as no Library in Multan tbat he did not hare recourse to for the improvement of bis knowledge The big library of the school and that sitnated m Linghe Rban garden he had totally ransacked and finished within a short time Master Daya Ram being on the school staff at the time and perceiving that Guru Datta sas strocgly inclined torrarda religion gare bio two books entitled 'India in Greece' and ·(8) the Bible in India' for study Just before thus he had come across a book called the Aina 2-Mazhabı Alanud These booke gave him much information concermug the alicient history of this country From linat Mazhabi Hanud which ombodied the cogent points of the Hindu creed, he learnt the myatic recitation of Anhad, an attribute of God, which he kept up for some timo. Soon after he came to know of the efficacy of Pranayam as a factor in psychic development He practised it daily without fail, and one result of this practice was that bis mud, already very penetratise, canie to possess of a great power of abstraotion He could 80 devote bis attention to an object ng to be unconsciolis of all things around him He could so far with draw his mwd from outer activity and direct it towards tbe object of bis observation as to enter into its heart and minutely examine all its parts This aocounts, to a large extent, for bis remarkablo pomers of retention, erery thug was realized in luis mind and so strongly impressed on it that nothing external could efface it. The Education in the High School gare quite a different turn to the mind of Guru Datta As he read and Aggimilated English anthors, bie old beliefs were shaken, und that faith which cbarnoterised bis talk was no longer observable. The change was not due to mental mcapacity, for Guru- Datta had remarkable power of analysis and could, without any difficulty, relagate the vario118 items composing a statement to their respective categories. However complicated & thonght, or however great & jumble of heterogenous idenr, his inud Tas never confused But just at tbe timo when he was prosecuting his studies at Multan, there was a great religious commotion going on in the Punjab The sudden mrush of Western ideas, the gloss and glitter of the new cus ibizut101), the currency of the novel modes of thought and life, and the M1881onaries' eloqnent and pathetic exbortation to the Hindus ngniligt idol-forblup, had quite upret i he thonghts of the educated people The school bonks, ut lorst some of them, fostered and encouraged & spirit of skopticiem Pindit Guru Duttu found that the Persian forks that he bad studied, and the Hindu beliefs in which he was nurtured, were too much theoretical and nheril, and naturally an aversion was produced in his mind towards them. He became skeptic and began to doubt esen the existence of God At this time, when the Western civilization was Qarrying before its tide everythmy, when doubt and skepticism had almost banished faith from the realin of religion, when, in consequence, people were embraong Christianity in large numbers, and when there was a widespread unrest among the masses, . 3 ·1 man. - ( 9 ) there appeared on the scene a mighty Reformer H18 advent reversed the order of things Highly intellectual, he shattered to pieces in no time the grounds of materialists , the Muhammedans, Christians and Hindus, who came forward to argue with hiru and to check the gronth of the religion that he inculcated, Bustained, each one of them, a crushing defeat They found themselves face to face with an intellectual giant who completely overpowered them and left no passage for retreat The bumiliation of these people shows that the respective religions whose cause they took up and fought for, were without any wherent vitality His ideas were at once reasonable and eonobling, and the Vedio Dharma, whicb be erpounded, was highly conducive to the harmony of physical, moral and spiritual natures of The highest Western thought could not influence him in any way, he stood on a far higher plane, and the religion which be offered to the people was truth without the least tinge of falsehood-pure, sublime, and soul 10spiring As soon as the ideals and truths of this religion were made knowo, the people accepted them with eagerness The ever swelling tide of conversion to alien faiths was at once stemmed, excitement and uneasiness soon ceased, and there mas all peace and harmony Guru Datta also nas attracted towards the Vedic Dharma, and his inquisitive faculties were totally satiated His intimate friends at the time were Pandit Remal Das and Lala Chetunananda, and both of them had already been converted to the Vedio faith Guru Datta often talked to them on God head and other problems of religious import He read the Sattyarth Prakash (first edition)at their instance, and joined the oburch of Arya Samaj on 20th June 1880 That Tas the happiest day ic the annals of the Arya Samaj and marks a new era 10 its development, since the powerful advocacy of the Vedic Dharma by bim bus been the means of securing to the Samaj the sympathy and cooperation of many a talented man Soon after bis accepting the membership of the Samaj, he commenced the study of Ashtadhyai, and such a strong fascination had he for it that he called on the office bearers of the Multan Arya Samaj to send for a Pandit to teach him, failing which, he Tould consider their dharna to be shallow The office-bearers gave a prompt attention to this request, and at once sent for a Pandit, Akshapanda by name. Guru Datta read with bim for a few weeks The teacher could not satisfy the pupil as he could not reply to his endless questions The Vidyarthi learnt only 14 adhyas from the Pandit, and then left off rather unceremoniously. He studied the book independently, perhaps by the help of Samiji s 3 $1 07 hed ho uch nod red o 1158 JUA ·7 10 ) Pedang Pralash; he bad a commendable mastery over it, while at Multan, he came across another book, called “Easy lessons in Sanskrit Grammar" by Dr Ballantyne He read through it in a few days This little book has been written on modern system of instruction, and can be learnt without the belp of a Pandit It contains a goodly number of rules, &c on Grammar and gives a fair insight into the nature of Sansknt language The present rriter has had an opportunity of studyiog 3t bimself, and bo can speak from his personal knowledge that the book is admirably Felladapted for beginners Pandit Guru Datta, after finishing it, began to *read the Sanskrit portion of the Veda Bhashya Bhumika and fully understood it. He had a very high opinion of the book and recommended it to those who found it dificult, on account of advanced age, domestic encombrances &c, to study the Ashtadbyai. Some gentlemen at bis suggestion began to learn the book, and found, before they had advanced much, that they could understand tolerably long passages of Sanskrit. Our object in eolarging on the question 18 to afford to those, who give up the study of Sanskrit on the plea of age and the non-existence of easy lessons in Grammar the suggestion that they can, if they wish, improve their knon ledge of that language All the officebearers of the Multau Samaj were interested in the progress of Guru Datta and once they examined him in Arya Uddesh Ratap Mala, and Veda Bhabbya Bhumika He used to attend the Samaj regularly and Fas much liked by the Samazic people There is bardly any branch of study that did not receire the attention of Guru Dattu bile at school Of English literature, he had read Milton, Cowper, and shakespeare , of Persian, he bad a thorough mastery over Masnası Maulana Rumı, Hafiz and other works of pote, of Arabic, he had read Saraf Nahap aud Mara Nabs Physical science as his favourite subject while he had gone through several boobs on Logic, Psychology, and Philosophy. This 18 extraordmary in a boy of fourteen or ifteen years Ordinarily, the knowledge of the boys studying in the Entrance class is very limited, 10 some cases the Matriculates cannot mate a line or two of correct English. They are required to kuow a number of books which they cram into their beads, and repeat parrot-like when asked to do so, there being very little of absorption and assimilation. They know nothiog of Psychology, Logic, and Philosophy, the very names appear to them something wfamiliar. But Pandit Guru Datta had acquired a fair proficiency in these, before passing the Entrance Examination. He was a brilliant student in his class. Mucb of ·( II ) his time being spent in extra study, he did not always occupy the foremost position, the other boys who devoted themselves exclusively to the study of the text-books, having advantage over him in this respect, sometimes outstripped him in class lessons, but none of them could boast of learning so vast and varied in range and extent Guru Datta could, wbile reading in, the High School, compete successfully with F A students Whatever be read, he not only retained in his memory but fully comprehended it The various shades of meaning that & philosopbical question as susceptible of, he could decipher without much exertion, Shakespeare he recited with warmth and passion as though the drama was being really enacted-tbe tone, gestures and modulatrons of voice exactly suted the occasion And his teachers were not unconscious of these capabrlıties Once there was a difficult piece from a well-known author ending with "Here it is 'The Head Master, in order to test the merits of the students and quicken them to effort, said that he would gpve Rs 5, as a reward to the student, who would recite it in the proper manner. All attempted to recite the passage, but without success At last Guru Datta was summoned to the table He had been bis fellow students fail, but that did not disturb bie mind He requested the Yead Master to let him mount the table, so that all might observe him The perm18810n was given, and he ascended it with agility reciting the passage with a beauty truly admirable Just as he came to the phrase • Here it 18," his look and gestures wore a corresponding appearance He banded out the book that he had in his pocket for the purpose, pionouncing with befitting accent. "Here it 18 There was at once a loud ontburst of cheers, the Head Master patted bim on the back and awarded him R 5 This wonderful feat by an Entrance Class student is certainly something very uncommou and extraordinary 1 Not only was Gura Datta loved by his teachers for his brilliant capacities, but was also looked with much favour from another consideration, vii, for bı8 veracity His name had become a by-word in the Sohool for truth Under po circumstances would be tell a lie H18 on moral character being spotless, he was afraid of none He was far above the ordinary ron of students in this respeet This is not the time for enlarging on the vices, that provail among the students in our Schools and Colleges We have the authority of one of the leading medical men-Dr Kellogg-to state that some of the serious vices are prevalent to an alarming extent among boys In equcational and other institutions in England The evil is, in fact, ·( 12 ) separable from the Western civilization and occidental methods of instruction In India, there is little doubt that it 16 the modern system that has been instrumental in fostering the eril We do not mean to joginuate that all the students in our seminaries are corrupt Far from that All that ye contend for is that there are various influences in the modern schools which do tell on the moral well-being of the students, and all those who have been schoolboys can testify to this fact There are students who assiduously keep away from such influences, and Pandit Gır-u Datta was ous of them He tras wholly uninfluenced by evil desires This indicates that he was fitted by nature to riso superior to sensuality She eridently intended him for 2 higher and gobler purpose Guru Datta vas, at times, mystical while at Multan and stuck to some of his old habits with great pertinacity Why he did 80, it cannot be rationally explained. Ve cun only say that it was not on account of an irresistible influence arising out of a fixed mode of action, since his Trill-pomer, eren when he was young, was strong enough to sbabe off inveterate habits He was very fond of visiting Sadhus and Sapogasis and derived much pleasure by conversing with them Opce be visited an old Sannyas: who came to Multan with his uncle, and had the following dialogue Tith him GD Vidyarthi -laharaj what 18 the best mode of leuruing Yoga--that written in Pataujali's book or any other? Sandfasi--Patanjali's is the correct method, almost ererything el88 & fable G D Vidyarthi - Do you know aogthing of Swami Dyannda ? Sannyas--Yes, we have been companions in the Jungles, once at & place te nised to go to a Pandit who recited Bhagwat Puran, upon the contents of which Swami Drapanda used to get enraged, but I used to appease his anger by saying that a Sannyasi should aroid syrath. G D. Vidyarthi--Are the germs of all sorts of knotledge to be found in the Vedas? Sannyası -Yes. G D Vidyartbı - Eren the art of regulating the army and rules of drill, Sangyas.Yes, I know all this and can train any six men, who choose to go with me into the jungle, w the system of the Mahabharata and Pismans ·( 13 1 * G D Vidyarthi Swamiji to what places have you been, and what places. bare you seen ? Sanuyasi --Almost all the world, Allaska, Baring do Allasha, is called Alla vartadesha in Sanskrit G D Vidyarthi -Are you aoquainted with the different languages of these parts? If so, let me see how you speak the Russian language. Sapnyasi --Yos But that will be the use of my talking in Russian when you can't understand it Let it suffion to tell you that this language contains too many consonants There 18 another story of a very curious character which reaches us fronx one of Panditji's trusted friends and to whom he himself related it Panditji's parents lored him very much While he as at Multan, they had a servant exclusively devoted to his service He used to keep behind biw libe a shadow as it were, and seldom, if ever, parted his company In play, in school and in study he was always by his side One day Guru Datta was playing what 18 called chachingal A boy struck him on the back, and ran away Guru Datta gave chase, but the boy being nimble, rau very swift He, however, kept up the pursuit Soon they were out of the city gates One or tno mules had been traversed in this way The boy at last disappeared in a crowd of trees Guru Datta as confronted in his flight by a raised wall He stopped pear it for a while, thinking to himself whether he should climb it or not In the meantime his servant came up The resolution of Guru Datta was, how- He told the servant to wait outside and himself jumped over the wall He had run only for a few yards inside the fence then a shuddering sensation ran through bis frame The atmosphere around appeared to him to be of a different nature He thought he was in a dangerous place But his miod did not fail him and he went on, wben all of a sudden be heard a rustling noise from amongst the surrounding trees, and no sooner had his attention been rivetted on them, he saw a tall giant Fakir advance towards him his eyes were blazing as toroh light and there was an expression on his face that could not but inspire ave Guru Datta was struck at his appearance And experienced a sensation of fear The Sadbu came up to him, enquured his name and the cause of his arrival there, and they took him among the trees There he spoke to him some words, conforted him and told him not to be afraid of any one. Guru Datta at this felt easy Iramediately he ever, made From the life of Pandit Guru Dattr by Lala Lajpat Rai.

·many of our it CAD ( 14 ) took hun to bis hut. It was a rude building but extremly olean from inside, There the Sadbu enqiured abont his studies, after a fery minates canght hold of his body and in A mapper at once peaceful and conciliatory gare it & jerk Guru Datta felt at the moment that he was sitting m & well-furnished room with a large murror just before bis eyes, in which tras reflected the image of a boy bent over bis book in study In a minute or tro the grip on the hair was let off, and the whole scene disappeared The Sadhu then spoke some words of benediction and bade him depart. Guru Datta leaped orer the wall and returned home in company with bis servant. The whole affair was kept a secret. Th18 story might appear incredible to readers, bat 18, nevertheless, true No rational explanation present be giren of the scene that appeared to the Vidyarthi under the magnetic touch of the Sangasi It may, after all, be an optical illusion, or & sort of rererie in bich be bebeld b18 orn image The situation of the mirror, the position of the boy, and his attitude were exactly as in big own case, and this fact dawned on h18 mind while one night he resumed bis studies after supper &s usual. Hon this came about, is again a mystery, tre are unable to trace the raison d'etre or the sequences that led up to it There are moments io udiridual existence when old and forgotten incidents, Thich could not be recalled potwithstanding the exertion of one's whole might, rise all of a suddea prominently before the mind as if they had taken place but a few days back Sometimes it so happens that a man, who has spent some hours in the sulation of a problem without succes, finda the enigma tholly explained while his attention 18 occupied with anotber thing This unexpected solution by a process almost nuobstrusire cannot be easily accounted for But it 18 a psychological phenomenon which cannot be gaizsaid, and those of us who bare bad occasiou to think ofer problems of deep import can corroborate, by their testimony, the position bereto mantained The fioal appeal in the matter is to experience, and a thing which had the support and sanction of experience cannot evidently be improbable. Bat this is not the only thing that requires explanation in this connection, One night Pandit Guru Datta, when about to retire, felt as if he rere anmmoned by the Sadbu. He experienced distinct ribrations copreying him ad order from the Sadhu to call at big but Next day Gira Datta presented himsell to the sannrası, tho tas very glad to see him He told Gura Datta that he had done Fell to obey his call Theu be enquired about his health and ·more ( 15 ) dismissed him from his presence with orders to call again the next day The Visdarthi did as he râs desired The Sadhu first put him several questions ns regards his Sanskrit studies and then spoke words of encouragement, urgang bım to pay more attention to Sanskrit, as he was destined to do a great service to the chi}of humanity in that direction Next, he took him to h18 hut and gave him a lesson on l'amas & Niyams, expounding the details in an able and learued manner Certain wstrictions were given him which te are not in a positiou to state He tas told to be strict in their observance on the pain of a serious pumishment, three mistakes only being forgiven Guru Datta came aray regulating his conduct according to the methods explamed and expounded by the saunyasi He, however, committed al mistake muconsciously but was made a rare of it by the Sadhu who warned him for the future Guru Datta became careful at this but, noth withstandıog all his exertion, he was led into auother mistake There was again a warning from the Sadhu, who said that it was the last time that he had been apprised of bis mistake, the next mfringement would not be heeded to Now what explanation can there be of the communication of the Sadhu with Vidyarthi Some men would be apt to regard the whole story to be a mere t188ue of fubrication, others might think the latter details As a mere superstitiou But we think both these allegations cannot be made with any degree of force The accuracy of the story is vouched for by the friend of Paudit Guru Datta already referred to, and he has no motive to fabricate it The communion of ibe Sadhu is also susceptible of an expla- That he was a man of great psychical porers 18 prosed beyond doubt He possessed that divine balo which fascinated those wbo came in big contact and the strong magnetic currents of b18 till power could not be resisted by Guru Datta Communion can be established by mesmerism A man can, iu mesmerio condition, describe things situated thousands of miles away with axactness The present writer has had occasion to see a girl under the influence of mesmerism giving faithful description of a house situated several thousands of miles away from the place, and a house of which she knew nothing at all The owner of the house testified to everything that the girl said In her ordinary condition, she did not know That was asked from her while in the mesmerio trance The powers and capabilities of the human mind are by no means small and wsignificant. To those who doubt the possibility of thought-transmission, commend the perusal of works on mental suggestion The contact of the Yogi with Guru Datta, though it was incidental, prored of nation TO re-, ·( 16 ) much advantage to the latter It strengthened his faith and conviction in tlid principles of individual purity The lesson on yamas and niyamas and the threats of the Yogi that he would be punished in the event of his deriation from those principles exercised a very salutary mfluence over him He became Tery cautious in all h18 movements, and bis mental and moral tone, bich us already above that of the average run of students, became still more bigh It bad subsequently much to do with the development of his geoius, since the parer a man in heart, the higher and more lofty mill be bis ambition and less chance will there be of the vitiation of his judgment, because the causes that give rise to such things are conspicuous by their absence. He grew pure in thonght and deed day by day, and in bis college career be was one of the few young men who commanded respect from fellow students for their nobility of life and conduct Guru Datta passed bis “Entrance" in November 1880, and left for College life Labore in Jaduary 1881 to prosecute b18 studies at tho local Goveroment College Education was at the time in its incipient stages in the Punjab There was but one College in the whole Province, and students from all parts of the Punjab, after finishing their education in high schools, came to Lahore for further study The Government College was then the nucleus of learpg The entire staff consisted of experienced, learned, and talented professors Dr Leitner, mbo enjoyed a world-wide celebrity as an orievtal scholar and whose memory is, still beld in grateful rememberance in the Punjab, was in charge of the institution Under b18 sympathetio and enlightened guidance, the College had attamed much popularity The professors had a happy regard for the students, and trere, in return, lored and respected by the students The spirit of indieffereuce towards the pupils and utter disregard for their moral well-being, which 18 not the leading characteristic of those entrusted with the noble duty of imparting education, tere unkuown at the time, nor did there exist the spirit of irreverence with which the students at present bebare towards their Professors Coogequently, the College turned out men of worth Guru Datta, being a genius, drapk deep at the fountain of knowledge, and all the aforesaid advantages had an elevating effect on bis intellectual and moral life He rose into prominence only a fess mopths after bis joining the College The loftiness of his tone, high regard for truth, profundity of thought, nobility of character, vastness of information is almost all de. partments of study, the stern and unbending will which he brought to bear 7 ·Rii) upou all his acts; attracted the attention of the Professors as well as of the students who admired him for these high virtues Just as magnet attracts the iron, so did he, by virtue of his amiable qualities, attract students towards him. His study of the sestern authors produced greut uprest iu hiš mund dumg the first two or three years of his college career H18 Intellect would not believe in the existence of God, though his spiritual nature and his moral qualities that were bigh and subline, bore strong and unequivocal testimons to the custence of the Divine Father His heart had firm faith id God, and His be. eficence and mercy, while his intellect would not assent to the dictates of the heart There was a phase of thepticism in his intellectual speculation that could not be mistaken His favourite authors at the time Here Mill and Brm, and some of his ideas in the Department of moral science deriped their nutriment from the works of these philosophers, and he was strong's opposed to the inadequate tests that Christianity supplied in regard to the judgrnent of the rightness or wrongness of our actions The Christian theory of morals lind igen to much prominence orring to the great impulse having been communicated to it by the Brahmo Samaj, then in a very pros. perons and flowishing condition The idea of the authority of conscience in the decision of the legality or otherwise of an action was gaming wide acceptanice and Guru Datta, with a ver to enlighten the public mind on the question, wrote a vigorous article in the Regenerator of Arya Varta which nas virtually under his editorial charge The article deserves a careful perusal, md ne reproduce it for the edification of our renders "The position of the Brahmo Samaj with regard to conscience bag been tbat of Intuitionists This School asserts that there is a moral faculty or moral istinct i us which gives us the perception of right and wrong, of good and bad, as the eye gires us the perception of colour. Those that are opposed to this doctrme hold that conscience is not an innate faculty buit that it is really an acquired faculty, a faculty, which is in no way different and distinct from other senses, the acquisition bemg mainly from experience and association Before we attempt an exposition of the nature of conscience, we stould ask leave of our readers to show ubat practical differencer result from these two views. “Now, the difference between the two schools of philosopby—that of intuition and that of esperience and association, is not a mere matter of abstract speculation ; it 18 full of practical consequences, and lies at the foundation of all the greatest differences of practical opinion in an age of progress The practical reformer has .conloually to demand that obanges be made in things which are supported by ·( 16 ) Feveriul ecd widelf-spread feelings, or to queston the apparent necesis or indeieasioilty of established facts; and it is often er indispensable pari of bis argument to show how those porterial feelings bad their origin, eri how those facis came to seem decessary and indeieasible There is, there. fors, a ostiral hostility betFeen him aod & pbilosopbr Fibich discourages the explanation of ieeling and moral fac-s by circumstances and association, and preiers to treat them as altimate elements ci hamad Datute, & pbilcsphs Fhich is adiicteż to boliicg oi fasourable doctrines as intuitive tmnths, ard deems ibtuitior to be the voice of Vature and oi Goi, speaking with authority higher than that of our TEASOD The ebore words from the pen e! npe of the greatest pbilosopbers that the pineteenth century bss yet preduced, clearly show the unfitness oi this doctrine to reformation, and the inadapisbility oi this riem to progress ari isprovedept in general SL teocgh this mode of thought might no: Fet bare iodolence and the consertautism jašicated in the atore Fords, it is certein to produce these in future, ari re sincerely beliere that this tendency bas been a chieſ hindrepce to tae rational treatmeni of great social questions and one of the great atomdling blocks to home improvement. This radical defect in the tencepcies of the Brabno Samaj should not escape the sttention of a Brabo reformer. "Had it been imposs.ble in 207 case to teach agains: the dictates of conscience or there it so that this capacity lay Cocorrupted in the general decas eoä babitual change of our other faculties, oor treatment of the quesbon vould bare bees othertise. But anfortooztely, boterer, each is the Tairagibility with which this faculty fields under external influences and other montes, that the question has rers oiten been pat, "sboald I obey my conscierce and tbere bare been meg tiho bare gostered it in the Degatire. "Te cannot be more certam oi anything than that it is titb perfect socerity and iselog of rererence and goalidess, tbat 2n humble Hindo Saeels dota beriore bis idol, and prays that he should succeed io bis efiorte; Ir are tre less coufsent of the trath of the fact that when the scopoclass Blohmnd broke the precious stetne oi Somapath, it was with oo less an air of solemnity and calmcess ci conscience then shed a Brahmo prags bis God for good conscience and upright becrt. If these facts are trae, tiere can be little doubt that this facalts, ii iodate at all, is act one of perception, but is !r & strergtheong element in our feelings, the direction, Fibich is gises them, becg solely established to asscciatica or by education.

·( 19 ) 1 "What is this strengthenug element? Then a child is reluctant to toll & lio, what 18 it but the fear of displeasing or the hope ef pleasing his parents or his fellow creatures, that operates in his mud? What is this binding force, then, if it be not the fear of displeasing or the hope of pleasing our fellow-creatures, or if it Be not the fear of hell or the hope of heaven, the fear of acting against, or the hope of acting accordmg to, the Will of God'? "In proportior, then, as these external fears or hopes, these antipathies and sympathies act on the mind, in the same proportion 18 con- 801enoe more or less delicato or callous Its binding force then consists in this, that there is a mass of feelings previously present in the mind, which gives direction to all our actions, and it 18 the resistance which this miss of feelings offers, while we do anything or act contrary to those previously present feelings, which probably comes aftewards in the form of remorse When these feelings are of sufficient strength and are regarded with a sanctity, man shrits from acting against those feelings as an impossibility This 18 what is termed the scrupulosity of conscience If this viery of the moral faculty be true, then conscience is not only uot an innate faculty but, clogged as it is with mang associations, both false and true, and, bent as it oan he by education and the operation of external mfluences, it oannot be a rational ground for the foundation or a sound morality." The article on conscience was written in 1882 Guru Datta was then reading in the first year class The sobriety of tone, soundness of judgment, and mastery over the intricate problems of philosophy which this interesting piece of criticiem reflects are certainly remarkable Phe existence of such profound merits in a boy of bixteen or seventeen years, who had zugt entered the threshhold of his college career, is astonishmg At this period, the reader would be surprised to learn, he had read through many volumino118 works on Philosophy available m this country There WAH burdly any philosopher of note whose works could be had in the English language, that he had not studied with deep and close attention His memory being tennc10118, the leading ideas and views of the various pbilosphers wore mdelib'y impressed on h18 mind and be tas seldom put to the necessity of referring to a philosophical work for ascertaining the viens of its author While so great was the range of his learning in the realm of Philosophy he 178 no less erudite in other departments of buon ledge Mathenintics he kner is much as tas requed for the B A esamuinntiou Science mas luis spec.al subject of study and he had a inst information bis branch of learning The rules of Arabic Gramnnr rere on the np ·( 10 ) his to5999, ready for applicatioart any time and he had a cerere! an ibat ianguage According on centismin tiho had an intimate e-l: 1.08 11th biar at the time and tho at premt holis a high deca preja" Goretzner: "Es was as good in Jaitematirs as in Sc ecce, as gooi in Philcsozós as in argiages. lncsibe Thrile of his le srre :.me 553 spent in ita sis c'ois tirat di noi iail Fikin the Criege cymorongmo he selcon opensi lu- c!sas-pass note'de the Csilege trecincts, TE SE 127-1 failed 10 525 532 SI ***77,07 The secrei ci his success is toe cice :: dociziei areati inai de care to his lecios rh'estirgo the cinsi beard :belsGrasca si e professors ters i teltitels, Fri albe : points is tied wer :945i ata cire si passed he rest r inr ile lotermediate Estate, in aris oi the Poojab Carers' ;? :$53 si his Cassellot 1: Labat P21 3550iras us that home ine mere 997 b'm reading Chiesa lesson or a Class-tou's $ ;ll be come cat si la tead oi be successiul casa.cates CE Pacar Gara D'E3 Elerc se s profcacã mEnerce on cre life sro tooozat ci bis class silfs aci especial, incse o rete ls ireris. 1: Tas cemico mored in de esisn'srren: oa Cinh for the a scastinor ques: 905 og relor uchp?. īna Cino as instalis omnisci, IES? Gera Dakt- nis air 'ses Sareer is the martto cialisteresisdir ise Cial His Tiers, so the fines cel-e ainet I EQIC, Tere arus xc guia: i més his scultors Farins coa qilsa sos oi sacens Tere duscrised se its Coco The memors priested Tas nas scraes toisis, sorte rere Bircus, soes Jorannye care Bramos acá s Arras Taer arorocait trot er der disse from top [oo-s ci rem i :18.I respective inlics Tre Cimb set to create a spr: oi restance mole ne zemer EECn tig to knot fue ci tae eleis ci oias Tce permi2eat Hinda Lencers ri the Chuo mere La Sieo Vatn L-172 Pisi, Bacs Pai, Sda Fabria Cuetan, Vacan, P.ccbi Pan, Deran tsrenom Sais. Parats Ha 7 Kisher, Parreskner Vatos Kal, kr, Zc ? Garn Dutta, Leirg a 1020 cf çen's, bas Fies, FETE mech esteemsa or ine orker we abers, and coi a les of ttam rere in genced Is the preconizatiag iode oi bis 6.00 la 1853, Paza: G072 Datta's religioas ideas approximatei izosto atleism becelitezza a les pre probabls ia the wiggle of ba! TEZ CA PeigosTe 0e to zle vacsirs ci Our Teneradlo brciber, Lulz Jiran Das Late President of the Laiere sta Saraj, that a par: ci ibi: lecture is an accessible to the argan public. Parat Gure Dails discusses ·( 21 ) renson in the pages that are preserred to us, the origin of Religion It 18 & strong onslaught against religion At the outset, he observes " The real object of my sketching out these appalling and yet perfectly trne reflections on the general theory of religion is to point out how the feelings of mankind and especially of individuals, have been swayed by Religion This points us to a moral which it 18 most essential for our pịrp78e8 to have constantly in our view, and, were it not for the elucidation of this moral, I would not have taken the trouble of sketching out these sad reflections The moral 18 thnt m discn8ging all questions concerning religion, we must not allow ourselves being influenced by our feelings but must strictly abide by our There are regions wherein one's favourite ideas may be indulged But we are liere conoerned with only truth so far as our reason can discover it Of all tasks, the most odiou8 certainly is that of unwittingly shocking the feelings and opinions of others For this reason, I will not unnecessarily touch upon the ground of that higher question of the truth of religion from which my present suhject stands quite aloni I propose to deal with my subject in a thorougls scientific ray, a Tag which should not be prejudicial to the interests either of a philosopher or of a metaphysican I will refer to well-established latre of human nature and to other empirical generalıstions 78 forming the basis of deduction for my purposes and will verify my results from the facts of universel histors Honesty of conviction was the leading trait of Guru Datta's character He had an unbounded abhorrence for life which was not consistent in thought and deed His nature was utterly forergn to cant and d189imulation, which figure so largely in the 80-called civilized world World of to-day He an atheist jo bus life for any considerable length of time Days there were in which the tone of hus mind was decidedly atheistic, bit they were fery The lecture on “ Religion” was delivered in that period in which his mind got the better of his spiritual faculty He made no secret of his beliefs bnt plainly declared his conviotions when he FNs not Ą theist and the aforesaid lecture affords a strong testimony to his honesty h18 mental condition was seldom uniform in the period of which we are rriting, he could not adopt a fixed course of action When theistic tendency hecame pre dominant, he openly arored his belief in the existence of the Divine Being There was a strange conflict going on between his intellec tual and spiritual faculties ra 1883 As he was a milli of prent force of oharacter and logical porrers, there were several of luis friends those ideus about Goj had been sluken by his conversation and one of them wrote to was never Bit as ·( 22 ) him in the same year proposing to disaroy their belief in God in publie Accordmgly we find a bote in bus diary to this effect "Lalawrites that we should have to declare that we are atheists” The letter in which this idea was suggested was probably received at a time when the speculative tone of the Vidyartbı had changed, otherwise be might have de termined on some definite course of conduct jo regard to this affair, Pandit Guru Datta was mach occupied during the year 1883 In Janit ary he delivered the aforesaid lectnre, and in Marcb he founded a Science Class in connection Fith the Arya Samaj The class was Jaunched under the auspices of Dr Oman, the Professor of Science in the Gorernment College The activities of the Pandit were many-sided. While on the one hand, he was working in the interests of the Science Class, on the other, he had to inte articles for the Regenerator of Arya Parta, & paper started by Lals Salig Ram, Proprietor of the Arya Press At this time occured an event which changed the whole course of his life. Swami Dayananda, lay dying at Ajmere This intelligence was received at Labore, on the 9th of October The office-bearers of the Labore, Arge Samaj, at once deputed L Jiran Dás and Pt Garu Datta, to Ajmere His going there proved highly beneficial both to himself and to the Arya Samaj It marks a turning point in his life and a great spoch in the history of the Arya Samaj When he reached Ajmere, Swamiji's condition had become very critical Ernptions bad appeared all over his body, and be moved about with much difficnlty do ordinary man would hare Buccambed ander such an ordeal in no time But Swamiji heaved not a sigh, bis expression was as calm and serene as erer, there being not eren th slightest trace of angush on his countenance This was really an astonishing sight to a man 80 genutive and keen-witted as Pandit Gura Datta and he looked at the Maharishi for hoars together in damb surprise Th18 Fas the first time that he had seen the Great Reformer in his life-time and Swamiji had also not seen him before and was wholly unaware of his capabilities At this naeeting the quick eye of the Malarishi at once Bingled him ont from the whole host of Aryas as a man who was fitted to render & lasting service to his people Gara Datta too, on the other hand, felt the charm of his character and the maguetic infnence of his life A close relationship, as it were, was established between the two souls Atheism began to welt Bray at the sight of the Maharishi, but it was utterly swept off at luis death scenie O.se orjino hours before the last momeuts the Ji thetishı dig. tributed sheirls, sc, amoug bis xerçants and scribes and when & few wuuutes sere left 10 bis death, be ordered all mcu to retire exceptiog 11 ·( 28 ) S&W Pandit Guru Datta There lay on his death bed the mighty Reformer and his face, calm and placid, radiated with a heavenly brilliance He thought not of the world and world's sorror He sang the glory of his Lord. Ho felt no horror of denth, nay, he felt joy as he was going to join his Divine Fether With the words 'God, Thy will be done,' on bis dymg lips, Swami closed his eyes Pandit Guru Datta all this He gazed and gaged and then came & change over hius, The Inet relic of atheisen perished in his mind His whole nature was transformed into something higher and sublimer All bis doubts were golved and he became quite & new man He saw that death had no terror for those who live for TRUTH, that there was an endle888 life behind and beyond, that the spirit bemg immortal, no earthly considerations should ever over-ride the interests of dharma-that death was after all a change from one place to another and was not feared in the least by those who led a life of devotion and righteonness Th18 grand scene worked a wonderful effect on the mud of Guru Datta and ever afterwards we find him fighting the A1188 of theisn and dhai ma with all his might and main Tbe services he has rendered to the Arya Simaj are already woll-known to the Aryas, and his name shines like a brilliant star in the firmament of the Arya Samaj After the memorable event tre have just chronicled, Pandit Guru Datta give himself up to a deep study of Aryan literature The more he studied Swami Dyavanda, the intenser grew his admiration for the Great Reformer and the deeper became his faith in Vedic dharma He read SATTYARTH PRAKASH 110 less than eighteen times and declared that every time he read it, he found something new and fresh in the way of mental and spiritual food. The book, he said, was full of recondite truths The intelligence of Swami Dayananda's death was at once wired from Ajmere to the various centres of Samajio activity It cast a deep gloom over the country, and, for a time, the leaders of thought in the Samaj vere completely stupified and stunned The Samajists brooded in dark despair over the fate of their movement With the sailor removed from the helm, the ship of the Arya Samaj might run into shoals of rocks and be wrecked Sorrow and disappointment were visible in all Samajic circles, overy Aryan heart was prostrated with grief Men like Lala Sain Dass, who possessed a calm temperament and whose minds remained unhinged even in the severest of crises, wept bitterly at this loss In the sombre moments when every thing appeared gloomy in the Arya Samaj, a thonght, however, suggested itself to a keen-witted gentleman in the Lahore Arya Samaj, and he broached it to his fellow-believers in & pensive mood There Fas little hope of its meeting with approval at that period, but the actua into pieces ·A ( 21 ) experience proved to be quite the contrary The låea of perpetunting the menihry of the illusti10118 reformer received a sympathetic respouse in every inmd that nag apprised of the thought Consequently the Lahore Arsa Samn, conceived a plan of nction to give it a practical shape within a week after the death of Swarniji It was, however, not made public till the return of Pundit Guru Datta from Ajmere When it was made known' to bum, lie readily ynve lu8 assent and promised to work in the interests of the proposed mstitution as much as big avocations would permit. He delivered a lecture soon after his arrival in Laliore, in which the closing scene of Maharish Dayanandu's career which he had mituessed was depicted Il slich void manner that every man in the past audience was touched to the merniost core of his heart The proposal of founding a College in memory of Dayananda was formally put forward before the public on the 8th Norem. ber 1883 It was received with favour by all olnsses of people Pandit Guru Drttu's speech on the OCCABIOD was highly probetic, passionate und impressive R$ 7,000 were subgcribed on the spot Though the Samajiets had set on foot a stupendous morement, nluch was calculated to inspire fultering henrts with hopes and diffuse activity in the Arya Sumajes, yet to those, who, amidst the strifes and turmoils of the world, bongbt for dhar na, it afforded little consolation. In the sphere of religion, as in all others, precept accomplishes far more than mere speculative thought Honerer grand and nagnificent a faith, it can have no influence over the people iwless there are men who exemplify its truths in their person Mabarish Duyananda, who embodied, with unparralleled exactness the sublimo ideals of the Vedio dharma in bis life, lud disappeared from the scene, and there was none who could take his place Consequently there was a lull in activity and several meu had been, more or less, disspirited. But little did they know that in the metropolis of the Punjabs there 118 a pund in the process of ir.cubation, that would, in a year or two, shed forth its lustre on the Arya Samaj and illunnne the surroundmg darkness with its radiant Justre The soul of Guru Datta was gradually Ascending higher flights, notwithstanding the din and bustle in the Samay ,consequent ou tbe inauguration of tbe DA-V Не College Movement tra& Abbidorlating the profound truths of the Vedic religion, bad commenced the practice of pranayam and other sadhang and all his attempts wers mainly concentrated on self-improvement. He did not care at all for his Gollege lessons, the greater portion of his time was spent in meditation on deep.problems of spiritual import and the result of all this pursharath and struggle for a higher existence was fully manifested to or three years later.

·( 25 ) Now the Dayananda Anglo Vedic College Bovenient began to absorb his whole attention After passing the B A Examination in 1885, he set himself actively to the advocacy of the cause of the College , 1 number of speeches were delivered in the different Samajes in the Province on the subject, with the result that a healthy and intelligent interest was created in the movement among the educated people at large H18 learning, h18 noble bearing, his spotless character, his child-like-simplicity drery large audiences every where and his pathetic and vigorous appeals 80 charming and eloquent had a marvellous effect in moving the people to open their purses in the interest of the College BLoney poured in from all sides, 80 much 80 that those who had no cash with them at the time, gave away ear-rings, chands, anants and similar other ornaments on their persons The following cutting from the Arya Patrika vill show how the lectures of Pandit Guru Datta were appreciated ? "Pundit Guru Datta, Vidyarthi, B A, an able member of the Lahore Arya Samaj, then followed He delivered a very impressive and learned speech and proved by quoting and explaining a mantra of the Rig Veda that the assertion of the late Maharishi Swami Dyananda Saraswatı' that the Vedas contamed the germs of all knowledge' was quite true In one single Mautra quoted by bim he showed that all the properties of air were forcibly described He also stated that the study of Vedas was very necessary from many points of view He said that even those who considered the Vedas as worthless books should feel interest in spreading their knowledge, because that alone was the way of shaking the faith of the people in them, if they were really books containing childish things In the end he said that the first duty of every well-wisher of the country was to contribute to the funds of the Anglo-Vedic College ”* Rs 10,000 were collected at this speech. Shortly after, another was delivered at Pindi mbich fetched Rs 1,600 In April next the exigencies of the work took him to Peshawar where no less than Rs 2,600 were subscribed Some months later Amritsar was revisited and a most impressive lecture ou the D-A V College delivered there whicb, to quote the Patrıka again " moved the hearts of all the people present and produced a wouderful effect Не proved to demonstration that it was one of the chief duties of all the Arya Samajists to help in the foundation of this grand seminary of Sanskrit and western Sciences and technical wstruction in memory of Swami Dayananda His appeal to the public ras very impressive On his speech being brought to a close, Rs 908 4 in cash rere collected.

·( 26 ) The major portion of the year following that in thich Pandit Garte Datta passed the B A Eummation was spent on lecturmg on the aims and objects of the DAY College Though he had made up his muud to go up for the MA Examination, be paid very little attentiou to big studies. Dluch of his time was spent in chess playing game for which he in those days, had a passionate fondness, in religious discussions and in courersation on topics of Samnjic wterest sith his friends and with gentle men bo gathered round him in numbers for couugel, adrice and enlighten ment There are men, some of thoni sere h18 constant companions and lived in the same house with him, tho stute that they seldom found inim with a book in his band, studymg for the approaching examination And Jet be headed the list of the successful candidates, tahing his degree in Physics The year ISSG then be pussed his J briugs to a close bis College career After passing bis M A he ras appointed Assistant Professor of Science His work for the in the Gorerument College, Lahore, in 1886 And you Arya Samaj that he tras settled in life he began to work heart and soul for Dayananda Anglo Vedic College He attended almost a tbc His lectures grein popular that erery Samaj to avail itself of huis eloquence du this counection The Arga Patria designated hum our famous Qiuisersary lecturer on the D A. V College movement.' It is not possible to forni anything like an adequate conception of the hopes that he lumself entertamed with regard to the College, the ordmary inembers of the Samaj considered it as the would-be centre of Vedic learung and enlightenment in the country, as a home and nursery of the Argan ciszlizatiou thich could impregnate the entire atmosphere with wholesome and sulutary elements, farourable to the growth of spirituality and high ideals of churma among the Indians Guru Datta ras & man of great intellectual msicht, his expectations, therefore must be far higher and this ider receires tonderful corroboration from the fact that he pleaded the canse of the College Frith an unbounded zeal and enthusiasm All that he said about it seemed to arise from the innermost depth of the sont He conld not, howerer, work the whole year (1886) Tithout intermission His father, rho at that time tas much advanced in age, fell ill and much of lus time was spent beside the inralıd's bed. The idea of sending a depntation with the object of collecting subscriptions for the College to Y-TY Prorinces and Oudh is conceired in 1886 Pandit Guru Datta had no hope of accompanying it for bis Anniversaries 50 Tas anxious ns ·. } ~ - - ( 27 ) father's condition gres worse, the disease, far from showing any sign of abntement, 188umed cei 10118 proportions He must seive the father and stay at home, but the innbility to accompany the Deputation Tas keenly folt and smcerely regretted In a letter addressed to Lala Lajpat Rai about the time, lle observes "My father is very weak and ill at Muzaffurgarh He likes that I should live with him. Now I am officiating in Lahore H18 coming here will unnecessauly produce undue expenditure Besides, his being here will not allow ine to stir from Lahore, my promise to go on a m188100, Samajic or other, will go for nothing Duty to father and duty to country are at conflict, mind is set in abeyance, every holiday I go to Multan and come back" This was followed by anothor letter after a short interval 10 which he writes Guru Datta, Vidyarthi, is sad enough to find that he cannot leave Moziffrgarh, nt which place he will sojourn durmg the whole term of iontioli He is but powerless to wander about apreaching Father is very ill and he most urgently demands my presence with him every morrent I know what sacrifices shall I have to undergo to please my father---gag that you will advise” The Summer Vacation of 1886 was spent at Muzaffargarh beside the futher's sick bed There was not only no improvement in 1118 condition for some time, but the disease grew virulent and Panditji lost all bope of his recovery He, however, nursed him with the devotion of a dutiful son, per sonally administermg medicines and supervising all arrangements made in connection with his illness The disease at last spent its fury and there were The gentlemnd fully recovered In the meantime the Tacation was over and Pandit Guru Dittr returned to Lahore He was officiating in these days as the Assistant Professor of Science in the Government College, Lahore The year rollod on he was sorry that he had not served his commmity as much as he desired Next year (1887) he was appointed Officiating Proffessor of Science in place of Mr Oman who went on leave But whether torking as assistant professor or as professor, his heart was 111 the DAV College And we find him again prepared to go out on a lecturig tour for the same institution in the summer vacation A deputation for collecting subscriptions for the College was organised like the one in the last year during summer vacation but unfortunately & few days before startmg on the eleemosynary tour, Panditji's father again fell ill He must stay at home But at the same time he was very ang10113 Bigns of relief ·190. 19 serve the College. The iether being a very intelligent and patriotic mas and at ibe same time a sincere rell-wisher of tbe moremeot, read the mind of the son and alloved him, without 307 iormal request on bis part, to jo's the Deputation. Toe Deputation left Lahore in July 1857. It consisted of Lalas Lal Chand, 2 A, Lala ladan Singh, B., Lala Darka Dass, J., Lal Lajpat Rei, Lulz J Jala Subay, the Fell knosa contractor and tes of Viani and our Pidyarth 'There ras no particular destination Halts were ut elmlost all important towns During all this time the mind of Panditji Tres by cc means ?' reat, he has rery adrions to know the condition of his father and Lept sarding telegrams to Juzafiargarh, inqairing about it. Theo the vacation 125 orer, the perty returned to Lahore and, immediately after his arrival, Panditji attended the endisersary of the Penalpındı Arsa Sama] The lecture on the Da College movement delisered by him on the occasion was simpls graud The last sentences have been preserved in record, and they are very pathetic and tonching "Ii you are convinced seid be, "you have a soul withio you, li you are continced your life will pot ead with the dissolation of your outer selres, but that there is something within you, which will lose after your boiles bare perisked, and if yon desire that this sonl of soars should go on progressing and are a fare that learning ll effect this object, you mast 2013 in Welping the establishment of the DA-T. College The cause of the progress of the soul is the cause of the progress of all humanity and Hindus and Mohammedans and Christians shonla all join in this noble cause Io response to this appeal Rs 1,253-4-5 fere collected on the spot & fets hours after his retom from Pindi be received the sad intelligence of the death of his father The inci dent must have much affected his mind Be at once telegraphed to his relatires at vulcas to preserre the bois :ill his arrival His castement, coming to know of his intention of cremating the remains of his father according to the Tedic zites, asked his woiber to gise up the body to them, but she sonld not do anything against the wishes of her sou A strong resistance 1585 offered by the Bradan but Pabilt Gara Dutta brared it very manfully. Shortis aiter the death of his father the public demaod on Pt Guru Datta's energies became very great. The death of his father had throsc him into Farrous domestic añictions. The loss of a parent, especially one mbo is very gentle, noble and affectionate, is, in itself, & great calamity that tas befall & person The disappearance of the Federable figure, those loring kends bare proiected one through life's most prçbiç thoroughfares wybose ·(29) courageous and inspirmg words in moments of difficulty and depressioni have mfused a new strength in the mind, is not an ordmary catastrophe It 18 most heenly felt by sensitive individuals and hardly had Pandit Guru Datta a sigh of relief from the overwhelming grief that had seized on him when he was asked to deliver lectures on the DA-V College Movement at the anniversaries of the Samajes The gentleman, having a great regard for the Movement, did not attach any importance to his private affairs, in view of the matters of public mterest and be at once responded to the call The 10th anniversary of the Lahore Arya Samaj came off on the 26tb and 27th November, a few days after his father's demise and he delivered a very splendid address on the D A-V College on the occasion To attempt even to give a distant idea of the earnestness, the depth of feeling with wbich he spoke on the occasion would be to attempt an impossibility A death like silence reigned in the hall when he spoke, and a gathering of men numbering little less than 3 thousand, sat the very embodiment of muteness Everythug, he said, had a ring of sincerity and earnertness about it Als utterings of a feeling heart, his tone, his language, gave the most unmistakeuble evra dence of the fact that he felt sohat he said We hare seldom heard a more electrifying speech Verily the language of the heart, in spite of all ils simplicity, excels the most exquisite pieces of eloquence without sincerity and innermost earnestness to back them He exemplified bis remarks by drawing illustrations frorn the life of Swami Dayananda , and we are faithfully chronicling the faot when we say that we but the tears courslug down the faces of many" The closing months of the year 1887 were spent, for the most part, in delivering lectures upon important religious subjects Three of these are worthy of special mention The subjects dealt with in them, viz , "The Object of Life,' Truth,' and the 'Arya Samaj'are of vital interest to the religious world. But perhaps the most interesting and instructive lecture delivered during the period just named 18 that of the 'Realities of Inper Life' It was pruuted 10 a pamphlet form in 1890 With the commencement of the new year, Pandit Guru Datta's activity was redoubled He grew very enthusiastic and the major portion of L18 spare-time was spent in the diffusion of healthy ideas on religion and moralıty among the people One lecture after another ras delivered, the edu. cated men, especially those who were members of the Arya Samaj, frequented his house and gathered round him in numbers in the mornings and eveninge and held conversations on deep and recondite questions of Vedic Philosophy, 11 ·( 30 ) These coorersations rete generally cheerful and innted and continued for hours together Pauditzi berer sent any mu bich without autisffiog him on ererg poiut conuected with his sequiry The questions rere varied and embraced rarious departments of learning and it is a wonder judeed hor Panditji bad managed to master difficult and abstruse subjects, He was, as it were, an embodiment of learuing, Slushrit, Arabic, Physical Sciences, Geology, Chemistrs, Botany, Physiology, Astronomy, Hathaquatics, Philosops, Porlology-10 all these and in many more he appeared to be quite at home and those who approached him for the removal of their doubts Bere sıroply struck at luis profound scholarship He died wlule yet he was hardly 27 years of age and how in thus short time he contrived to gather such a rast store of knowledge will erer remain an object of tronder and admiration His very presence as quietig. There are men tho say thut after they had ouce heard him talk at his residence not a doubt arose in their muds on any subject This might seem somewhat paradoxical and some men would be inclined to think that there is & rein of exaggeration in all that we hare said about Panditji, but if any testimony from those that hare been ru personal coutact with the illustrious scholar cau be valid, Te cau assure the reader that re are giving an exact aud faithful description of facts There are thugs that appear quite inexplicable at first sight but if sufficient attention were bestowed upon them and mind were left to cogitate on the complex and nutricate aspects that they present, undisturbed for some time, they become perfectly clear and trausparent 1 1 The Fear 1SSS as the most eventful in the life of Pt Guru Datta It 1793 during this year that he delivered lectures by way of criticism on Jopier Williams' 'Indian Wisdom,' studied the science of Sicars and introduced the right mode of the recitation oi the Vedic texts This tras a task of Thich the magnitude cannot be easily conceired If he bad done no other work, this alone was ecough to entitle bim to a lugh position among the greatmen of the age But by far the most raluable work mbich he did and which is worthy of being cherished rib gratitude by us all, is his staunch and cocompromisiug adrocacy of the Vedic religion The Vedic religion was in those days much traduced by the Bralmang The educated men, imbued with restero ideas, raised a host of objections on the principles of the Arya Samaj To meet these persons on their own ground a tery poteriul esponent of dharna ras needed A man of learning Tas 10 requisit100 who should not only refute the objections of the oppouenta la a ·( 31 ) rational manner aud reply to the half bearted questionings of the skeptics in a courteous and sympathetic spirit but yiodicate its superiority over all other forms of faith And such a man Providence had vouchsafed to the Samaj in the person of Pandit Guru Datta. He did an excellent work. His fearless and undaunted expression of truth estorted admiration even from his opponents The lecture which be delirered at the anniversary of the Lahore Arya Samaj in December 1888 18 worth preserving in & permanent form He said "that moderu science, shaterer its merits, did not throw the least light on the problem of life It did not afford the slightest clue towards the solution of the grandest and the most difficult question which can agitate the human mind—the origin and the ultimate desting of mankind The modern scientist might dissect every nerve and bone, subject every drop to a most searching examination under the most powerful microscopo be could possibly bave, but he was as hopelessly lost over his question as ever He could not uudo the mystery of life He might go on for ages dissecting and experimentig, but he would be none the wiser for it on the question of life That question could not be solved but by the aid of the Vedas They alone could upravel that grand mystery, and to them the scientist must ultimately turu Already there were indications of such a tendency. The Vedas were, and, rightly too, regarded as the source, the fountain-head of all science by the ancient Risb18 They entirely gave themselves up to their study, reflected and pondered over the truths inculcated therein, and Arya Varta enjoyed a state of prosperity and an amount of happiness, of which we might in vain seek for a parallel in these days Happiness in this world as well as in the next was the fruit of the study of the Vedas It has most deplorable that Arya Varta had fallen off from the Vedio fartb It could not but descend to the depths of degradation to which it had descended, It had itself courbed its run and richly deserred it But though gloomy the retrospect, the prospect, as all cheering: The same eternal luminary of truth, the Vedas, had reappeared It bad shattered and dispersed the clouds of superstition eutirely The darkness, which so ominously hung orer the globe, had been dispelled and the luminary Tas shining with greater effulgence than ever Thus most happy state of things had been brought about by the efforts of Sıramı Daya Nanda. It was ne bo had led us to the light in which the ancient Rishis basked. But though, many hud seen it and duly appreciated the blessing, the majority, long used to -- ·( 32 ) fire in darkness, had either doubted it or obstinately refused to be led to it It was the duty, the imperative duty of all those souls Fere no longer enfeloped in the gloom of superstition, to care the sceptic of bis scepticism and the obstinate and the bigotted of their obstipacy and bigotry. This could ooly be done by assisting the institution where the coming generations There gradually and imperceptibly being prepared to be altimately led to it The lecturer did not Dame any particular institution, the people knew bich zastitation they ought to assist The lecturer sat down amidst vociferons cheering From the beginning of 1888, the year dnring which Pandit Garu Datts Tras ceaselessly active, dates the grofth of disease which, ander a modified form, ultimately carried him off What with the revision, and suarinng of the Sam Teda, Fhat with the botberation at the Ashtadhyai class, and what with constant and prolonged trarels in the muffasil in the interests of the D-AV College, his constitution, though uansunlly strong, had broken dorn It could not bear a beavy strain The Pandit was advised to take & little of rest and recruit bis health At first be took kindly to the advice, bat the prospect of a brilliant success in the proselytising mission of the Arya Samaj took possession of his entire soul and encompassed all other coosiderations He would not fitadras himself from the field of activity, come that might. Fortanately or unfortunately at that early stage of Samajic propagandistz, four Sandfasis, dcbotananda, Prabobadanda, Srâtmapanda, and Mahapanda-strolling monks-fell in with him They rere an intelligent lot and ennced a suicere desire to learn and knor about the Vedic religion, its principles and dispepsetion in the world Pandit Guru Datts 57&s all kindness and courtesy to them. His superior learning, unrralled Tiedom, and great resources of information simply bewitched the Stramis, They would not part company with him Day and ought they were seen at his house. They belonged to the Vedantic persuasion but their Pedantism evaporated before Panditjies water does before the sun Resto less in mind, without any settled conviction to guide and console them, these people geared with the intense longrog of one perched with spintoal thirst for Dectar and that tas uogrudgrogly dispensed by the learned Pandit. Hariog been periectly satiated, they expressed a desire to work for the propagation of the Vedic religion and volunteered their sertices to the Pratinidhi Sabha For some time they worked with apfaltering zeal Latterls two of them, viz, Achutananda and Prakasbananda, fell off The con Tersion of these Saopgasis bad not a little affected the health of Pandit Guru ·( 33 ) Datta, but they were not the only frequenters of his house at the time А large body of Argas and non-Aryas visited him daily, some to learn, some to amuse themselves und some to fathon bis learning Being & man of oblige ing habits, he never asked them to retire, but kept up with them till late in the night. An idea of these gatherings may be gained from the following observations of Lala Lajpat Rai “For several days of the year, I am told by a reliable witness, all the four revered Swamis remamed with him and conversed upon different topics of religion, so the people might well consider his house to be an Ashram in the truest sense of the term and that many did consider it to be such 18 a fact Many souls did go to that house in search of truth and came back with their minds treasured with the love of the Vedio religion All sorts of people, whether Grihasthus (luymen) or Sannyasis (ascetics), flocked to him to solve the deep problems of human life and to receive light from the resplendent luminary of knowledge With brilliant record of valuable services in the cause of the Arya Samaj, he did not neglect his own intellectual and spiritual advancement Among others too numerous to be named, he went through the ten principal Upanishats, Gopath und Aitraya Brahmans, portion of Nırukta, Charak (a medical book), Surya Siddhant Putanjali's Mabubhashya he studied bimself with the aid of Swami Dayanandu's Vedang Parkash and Swami Dayananda’s works were, of course, his special favourites Swami's Satyarth Parkosh, and especially the chapter on duti, he is said to have read many times and the more and oftener be read them, the more and deeper he believed in their clebrated author Every day his rererenca and respect for Snamiji's genius was on an wucrease, and towards the middle of the year 1889 it reached its climax Though ever 80 busy he never refused to teach those who wanted him to do 80" This hard strain brought on suffering and disease and we find the following painful notes in his diary 12th January --Several discharges of blood, very sorry. 14th January -Suffering from the discharge of blood from the bowels, 22nd January -Got very much sick. 1st February — Begins my period of sickness, 19th -- Very sick, blood and weakness. 1st Marcu ludigestion visits still 16th March --Suffeug from serere nausea and ttro of three drops lored from the nostrils, ·1st October - Criprions discharge of blood froni boreis 2nd October - Vausea Those miengre ärå dcenlcro riotes gire bat jaint idea of the trorlile which ras ray, ng with his constitntion. He had a great poter of enanmice and i'crer breathed llar, or any other 'snch espression under the Eeterest Pin His consiitntion sas almost completely freched by the end of the year. Yet he torked on fith persistence. The people conld not judge of bis condition by his esterval appearance. It yas ever calm and plaud Tironghout the year 1989 Pandit Gum Datta Tas ngain apasnally actire Immediately after organising ? noren.ent for the estnblichment of tpasieshik class' lie opened a Blahallaslığa class Luder the purifying iuuences luch Pandit Gmu Datta esercised on the Arta Samajsts, a strony dcsire aroue milie auds ni a leur of Earnest men to derote themiselves to che cultivation oi Vedic literature. Enme prorision must be made 10 satis's thus Gesire. There was no Erris at Lahore rho conld tench Argau Snastras to eductied people in a thoronghly eficient and competent ninoner, except Pandit Gum Datta, anā he nudertook tlus grare daty upon iuniself The class was held at his house, there as a pretts large number of studente at first, but it gradually fell, for the majority of the students were clerks, and they coulā not retam from tveir ofices m tine to join the class The class was otiicrtrise a complete success Ereri Arra felt its'ntılış and a i uniber of gentlemen irom outsiations expressed a wish to jomu it. Lala Variran Dass II , Estra Assistant Commissioner. iho 20 that time liad a juscere and geonine respect for Pauditſ, highly appreciated the service that die vis cowg to the community at large through the Jahabhashya class and dcicznived to enroll liniseli ag a stadent ior three months This is signifi. caut in itself That a distinguished graduate holdwg the respectable post of au Estra Assistaut shonld feel iuclided to take turee mouths' leare simply for Sansirit stads under Paudit Gara Datta is no small testimony in favour of the escellence oi the class and abilities of the Paualt Jost, tbat Pandit Guru Datta is no more in the land of the living, people might say thaterer thes like in regard to his attaioments in Sanskrit, but there is no doub: that darug his hfe-time ereu the most iastidious critics respected lum as 8 pro iouud Sanskrit scholar Paudit Guru Datta's koorledge of Sanskrit mas 10$ cris deep bat extensive It sanged over a very side area He could speab ·( 33 ) neie 1 He 112 that laugniage with fuenes and felicity of erpression and men simply struck when they situr hum lecturing in Sinshit at the Arya Mandir nt Lahore ngainst Mahnmandalists, without any pause whaterer The Mahi. bhushya cluss did not enjoy n loug lease of life, but durmy the short opin of its existence, it did solid ynod to the students and lind it continuerl to exist for some time more, it roula certainly lupe turned out men of sound knowlodge, nell-sersed m Asltndhya The study of Swami Dayananda's works had prounced a ronderful effect on the mind of Panditji He becime very calm and sober in views in lus mentnl activity was directed towards the subtle, rather than towards the gross, afturs Atnurk Unnıtı, or what is known its spuutunl advancement, becime the chief am of huis endeavours, le would do nothing that dul not directly or nilirectly conduce to thit end He its, its it were, ir grintsthi recluse retired not from the biley hanints of the woh-x-dny world, yet the world conld not intence him Once or twice he is suud to have expresseil a desire to enter into Banaprastahı, 80 tlmut he might be able to pursue his object without interruption from any qurtei, but the thonglot of bis family restramed him from tıkmg such it stop Sereril persons were dependent upon him, and without his support they might store or be icduced to a miserable plight And he was heenly sensible of this fuct, and, thereforc, he did not reture into jungle In April 1889 he tras relieved of Professoralıpm the Governnient College by Dr Om m Nho hnd neturned from his leave Paudit Guru Datte, though he drew a handsome pay, hnd nothing to his credit in the banks, as be give anag to the poor plat is left after meeting lus fnunly expenses He must do some work, otherwise it nas not possible for him to mamtam his dependents Severul gentlemen advised him to go to the Duector of Public Instruction and request him to give hun some post This he did not like to do, bis object being to hold aloof, is much us possible, from a profession thant did not help him in spiritual advancement And what could help him in thnt direction except a profession which, while securing for him a good monthly income, pould enluge the ruige of las kuowledge in the realm of Spnit? Tus rare combination could only be met with m the field of religious jourunlısa and Pandit Guru Datta determined to start a Aagazine devoted to the discussion of philosophical, metaphysical and theological questions. This determination took a practical turn in the middle of 1889 A periodical under the name of "Vedic dlagizue' was launched into eristence The first number appeared in July, The appearauce of this bigh class periodical produced a great suur jo the ·( 36 ) literary and religious orld, the July number being luminous srith the most brilliant articles A liberi patronage was extended by the Aryan world and Aryas felt that in the Vedic Magazine they had a strong and powerful exponent of the various features of the Vedic dharma In India the public gave a cordial reception to the journal and abroad it was rerietred in highly eulogistic terms by the Press 1 The "Vedic Blagazine' as a stupendous effort in the direction of religious reform and reriral It tas intended to meet "the needs of the ever-increasing interest in the Tedas, by presenting trarıslacious, abstracts, reviews, and criticisms on different portions of Vedic literature, to picture the interior truths of the Vedic philosophy, so deeded in this age of externalism; to present the philanthropic acd benevolent religion of the Vedas, in contrast with the sectarian or communitarian, but not humanitarian, religions of the world, to attack time-honoured and ignorance-begotten superstitions, to teach the principles of true reform as distinguished from time-serving and popular policies, to keep alive the pare and simple truths of the Vedas, by presenting controversial articles and reviers, to remove wilful misrepresentations, or sincere musuuderstandings of selfish priestcraft, pedantic pluilologists and shallow materialists The magnitude of this task can be easily imagined It could not be performed with any degree of success unless one were thoroughly at home iu the Vedic literature and in close and intimute touch with coutenporary thought. He must be thoroughly famıliar with religions of the world, especially those of Indie. His kuowledge in the realm of Philosophy must range orer & ride horizon, and he must possess & deep acquaintance with science. This is a killing business, in as much as it taxes the energies of an individual to the utmost, Pandit Guru Datta had chosen this vocation for himself. He alone could satisfactarıly perform the various duties connected with it, there being no other man in the Samaj who could lend him any substantial help in it Besides, even if there were, learned contributions could not be secured Withoat monetary payments and that Pandit Guru Datta tas not in a position to do, the whole burdeu lay upya the Pandit himself His magazine' must be fall of learned articles, Forthy of his name and fame. And he must work for it as bard as he could. Lila Lajpat Ru tells 08 that "he Tent through all the works of Professor Mas Muller, Nayai, Himansa, Vaisleshaka, and Yoga out of Argan philosoplues, Nirukta and Siami Diyananda's Bhashga on Vedns, Muhabhashga by Patanjali, Manu Sariti, 2112b33t of other og'sa, tu punerzus to ba mzatiqued bere." ++ 1 . 1 ·( 37 ) The study of so many works threw a strain upon his constitution that it could not bear, and in the latter end of July (1889) he began to complain of "somethmg like electricity gomg out of bu "und in the beginning of August he caught cold This cold as soon followed by cough and ferer which continued to merease iu intensity till September, notorithstanding the sliong efforts ronde to chech them At last he as obliged to remiure to hills, Durree tas selected ng fit place for him to recrut his health He pas received there by Sardar Unirno Sugh, a sincere and ardent admirer of hu18 and although the best medical advice was procured and every comfort was provided under the hospitablo roof of the Sardar Sulub, the disease showed to sign of abatement H18 coustitution, thich was exceptionally strong, was undermined during a short stay there The anniversary of the Peshawar Samaj coming off in those days, he made up his mind to join it He could not bear the trouble and inconvenience of such a long journey buty when once his resolutiou was formed, it was very difficult to prerent bim from carrying it into effect He left for Peshatar in spite of the protests of L18 friends and he did not observe the anniversary A8 & were passive spectator, but took an aotive part in it His speech upon the Vedus was the most brilliant of addresses delivered on the occasion, and he epohe with all the might that he could command The result of this heavy strain as tbat the disease redoubled its force and immediately after his arrival at Lahore he was thoroughly prostrated, with all energy for work having departed from his body. Throughout October the disease kept increasing in virulence but towards the end of October there were apparent And the Pandit himself began to entertain hopes of his recovery That was a time when be ought to have allowed himself perfect rest, but no, he would not sit still He took an active part in the meetings of the Mauaging Committee, of the D A V. College. Imagine a man reduced to a mere sheleton through constant suffering and discase, precipitatig without any discrimmation into discussions over public affairs This was the besetting fault of Pandit Guru Datta. He did such things not because he was short-sighted and unaware of consequences of such action but because there was a very strong and powerful impulse from withm, This mental strain brought on extreme lassitude and exhaustion, and he lay for several days on luis bed, unable to move out even a small distance. His strength began to decrease and he grew more and more lean every dny At such a critical juncture he was removed to Gujranwala and put undet the treatment of Dr. Fateh Chand. Puudit Girru Ditti rem * sigue of relief ·the province W:16 not At Guzrunvala for a good period, the Doctor bestowed specul attention upon ham but to no avail. The disense lmd yngbed that stnge in which cure could be effected There wils no improvement in the condition of Panditji, on the contrary alarmmg symptong developed and in conscquenue hemos brought back to Laliore ilud accommodnted in a Bungalon, specially lured for the purpose. At Lahore he was trented by Paludit Narngan Dag8, a Vund of repute mu Pandit Narayan Dios lud cuired imuny (uses of chrome consumption and h18 trentnent effected innyroiement ir the condition of Pandit Guru Dattil, und hopes began to be entertamed.of 1118 recovery In some quarters but there an unexpected relupse. Subseqnently "a Hakim, named Sher Ali, tras called from J llindhur · His treatment,' snys Mr. Lajpat Rni, "worked sonders and in almost a meek Panditji's complete recovery became a intter of dags" But this trils likely thie flicker of the dymur Alimet, There will a relapse " froin the effects of wlich Panditji never recovered " The morning of the 18th Mirch das med bright and clear. The sun bhone in its full splendour There W113 r speck of cloud to be seen the sky The birds guy joyfully Men Men went to their daily tasks with light bearts. There was joy all room Bit there yns 117 joy in the hearts of the Aryas Sorrow was depicted in every face • No hope no hope,' these words seemed to esurpe frona mnuy lips Pandit Guru Datta lay prostate on his sick bed Though he vas as calm 88 ever, yet life was slowly ebbmg away There was no help No one could interfere with God's ways He must go, luis Father is waiting lum. He is alrendy beckoning him to come to Him his Ho must obey Heavenly Father's suntions. And our Pandit 18 not sorry Why should he Is he not gomg to jou huis Divine Father While all around are Bhedduug bitter tears of grief, while the heart-rending cries of the mother arə rending the air, while the children's eyes are bedinimed with tears, Pandit Guru Datta 18 sroilius, thukug uot of the Cures aud uusieties of the world He 18 not of this world and so he does uot regret lenying it. Rither le is glud, for who does not rejoice to go back to his home He has been absent so long. Be nust hastou now. The day Fore on, the pain became almost unbearable, but our hero did not utter any coinplaint Tho shadows of the night begau to fall. The ausiety of his friends 18 lucreasing be sorry ·(39) IIS 1 Will he lie spared to 119, they seem to question each other 16 ont derr Pandit passing atay. Yes, he is payemg n way and there is no power that now Cil gire hun back to The midmght hour struck tvclre Noi life be-gau to frst ebb away. Pulse we felt every five minutes Every hope wils lost nov Suddenly the Pandit turned round on his bed nud began to recite Vedic Muntons and then asked his friend Bhagat Kemal Drs to recite the 1shopnishad to hum Amidst the chanting of the montras and the smgmg of Bhajans, time passed on One, two, three, four, fire, six It was morning again, The morning of the 19th of March It was the last day of Pandit Guru Dattn's snjour. on thuis enrth At TAM he breathed hus last. He died almost in seconds With his death, a stur of the first magnitude dignppeared from the horizon of the Arya Saming, learn an impenetrable gloom behind The Arya Putuka hud u loug und touching obituury notice under the heading "Our Loss » "A man, an uncommon man, a man extraordinary, a true, deep and · profound Sunebrit scholar,-a true descendant of the ancient Rislus,-line passed anay Pandit Guru Datta Vidyarthi, the pride and ornameut of the Arya Samaj, the pride and ornament of bis country, the pride of all who value truth and howledge for their suhe, 18 no more along 118. Yes, tbat noble soul is no more in the flesh We miss him all, young and old, aye, we cannot yet believe the stern fact that he has left us The very magnitude and the uncommon chara cter of our loss helps to keep up the impression that he 19 yet with us Oh, when shall we see the lihe of him ngam! When shull ne see again a man who is pervaded and perniented to most remotest fibre of his soul with a desire to disseminate the light of truth,--the eternal principles of the Vedic religion,-- with a desire to usher the world once more into the presence of the most High, throng! H18 Word and through those who bave known and understood H18 Word' Ob, Guru Datta Vidyarthi, tbine luss at this hour is irreparable In thme orn particular sphere thou leavest behind uot one man who can • tuhe up and do the work that thou Fouldst have done Thme, O young man, was soul truly noble, and thine short career Tras dazzlingly brilliant, though thou tert unconscious of it And truly and justly so, becnuse thme aims were high and lofty, thou looked to Gautama, Patanjlı, yas, Yajnáralkya and Sramu Dayananda as thy models, and thou vast erer pleased in their company and in their guidance of thee' So noble and so promising, and set to be cut off so early! What ·(10) hopes lind me of thee, and nlnt wouldst thon not have achiered in the CN118e of truth, if it hnd pleased the Great Disposer of all thmgs to let thee 1110 longer! But His Will be done ! That thme soul is happier infimtely by far nor, thnt is 18 free from the bonds of flash, may be true, but for all that we can not but trish that thou hadat lived locker among 118! And yet we may not repue, for if it is thule to be born once more before the soul reposes in the bosom of the Most High for years countless, thou shalt surely come to 119, with thwe powers hundred-fold magnified to advance the cause of truth! 3 - Pandit Guru Datta Vidynrthi took leave of 118 on the morning of the 19th instant ut about half-past seven. He died of consumption, that terrible disease, which is berommg ao coinmou ju this country. But if the Pandit's career as long as he was blessed with strength environed by a halo of moral grandeur and religions ferror, and ins morth our study and imitation, its closing scene was well becoming so noble a soul During the entire period of some six moutlıs, during which he tras confined to his hed, he was erer calm, serene and unmored in the midst of his sufferings. Not all his tortures could wring from lus heroic soul the slightest expression of inward paiodurmg the fiercest onslaught of the ruging lerer mhich had, as it were, te come a part and parcel of his body, he mag as dignified and resigned, as 11 the hours and intervals of temporary relief Yes, he kner how to suffer like a true Aryan that he was He knew how to be resigned to the will of bis great plaster and Mnker, the more so as he had seen the rishily conduct of Dayananda in bis last moments, over hich be ras sont to so rapturously And rererentially dwell theuerer be found an opportunity. Who wonld not coret to be in death and suffering as thou wast, Guru Datta Vidyartin ! The moment the noble soul had quitted the mortal coil, the sad neits, that our dear brotlier tas gone to' bis Great Father, was known in every quarter and street of the town, there an Aryan lived, and in hours 16 had travelled like wild-fire all over the city Notwithstauding that it was not a Sunday, or any other holiday, some fire or six hundred meo had gathered before the house of our departed brother before it was mide, all sad and gloomy—some dumbfounded and lost in thought at the greatness of the loss, some weeping the tears of bitterness jo silence, wbile others, talking on the accomplishments, many and great, of the noble young man Oh ho could bear uvmoved the heart-reddiog cries of his aged mother of all Ler bods, Guro Datta Vidyarthi aloue had been spared to ber, god be as & couple of ·( 41 ) her last child, the child that she had obtained in her declining years! The depth of a mother's love is unfathomable, but her love for a child she has obtained in her advanced years, especially when he is honored of the honored, is still deeper and divider ! Oh / motherm-yes, thou art to us more than that, thou, who gavest birth to a noble child like Guru Dutta Vidyarthi, thine bas indeed been a loss whose value no one can realize and feel but mother! But rest assured that thy son 18 not lost, he is happy in the bosom of his Creator, or if it 18 for him to return to the world once again to be entitled to his bli88 interminable, he will be a veritable Rishi, who will be the saviour of millione, At about ten preparations began to be made for conveying the body to the burning ground A good maðy men in the gatbering started the pro. posal that the deceased might be photographed in his death-slumber, urging that a photograph taken at this time would be pregnant with an invaluable lebron to all, as showing that all human greatness has an ending and that God and H18 greatuess alone are for ever and ever! This proposal was objected to on many important considerations. The proposers again urged that the entire gathering, and the body, while wrapped in flame, might at least be photographed Thus, though not objected to, was declared as fruitlees, for a photo of the deceased already existed, and those who were really anxious to derive & lesson from the fate of the young man could do so by & contemplation of the facts of bis life The procession started at about half past ten. The crowd had now swelled up to about seven hundred men It passed through the Shah Almi Bazar and kept increasing with its progress. The shops on both sides of the Bazar were lined with men, who, while admiring the appropriateness of the bhajans and Veda Mantras sung and recited by the Samaj Bhajanmandlı and the boys of the D. A V Boarding House, expressed sincere and genuine regret that 80 able a man, so great & Sanskrit scholar, should have been cut off at the age of twenty-five! Flowers were profusely rained on the bier from the house tops throughtout the Bazar. When after full two hours, after necessary balts, the bier emerged into the open plain, the procession numbered at least one thousand men, It was far past twolve, very nearly it was one, when the body was desposited in the cremation-ground. After the Vedr had been prepared according to stated rules and pyre made, the body was cremated in striot accordance with letter of the law. The samagr-ghee and all burnt with the body was worth about sixty rupees. After the body had been fairly consumed, & short prayer, suited te the occasion, was offered up by Lala Hans Raj, and then the people left the burning-ground with the view to bathe and to return to their homes."

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·THE
TERMINOLOGY
OF
THE VEDAS.

·DEDICATED
TO
TEE MEMORY
OF
THE ONLY VEDIC SCHOLAR
OF HIS TIME,
SWAMI DAYANANDA SARASWATI,
Br
HIS SINCERE AND DEVOTED
ÅDYIRER, THE AUTHOR,
LAHOBE:
GURU DATTA, VIDYARTH,
Tot June 1888,

·- ॥ घोरम् ॥ THE THE TERMINOLOGY OF THE VEDAS. THE question of the origin, nature and eternity of Shabda-human articulate and inspired speech-has been a very important question in Sanskrit literature The highly philosophical character of this ques. tion cannot be doubted, but the peculiar characteristic, which attracts the attention of every Sanskrit scholar, is the all-pervading nature of the influence it exerts on other departments of human knowledge It 18 not only the Nurruletrlcas and the Vaiyaharanis, the grammarians, etymologists and philologists of ancient Sanskrit times, that take up this question, but even the acute and subtle philosopher--the last and the best Sanskrit metaphysician–the disciple of the learned Vyasaấthe founder of one of the six schools of philosophy—the religious aphorist Jaimını cannot isolate the treatment of his subject from the influence of this question He runs in the very beginning of his Mimansa (dig. sortation into this question and assigns very considerable part (proportionately) of his treatise to the elucidation of this question. It is not difficult for a reader of modern philology, well-versed in discussions on onomatopeian and other artificial theories of human speech, to perceive the amount of wrangling which such questions give rise to. We have mentioned the position assigned to this question in Sanskrit literature not so much with a view to put an end to all this wrangling, which, perhaps, is unavoidable, but with a view to take up, in a brief way, another and a more practical question involved therein, 1 e, the question of the interpretaion of Vodic terminology. Up to this time all the plans that have been adopted for the interpretation of Vedic terminology have been based on some pre-conceived notions The philosophy of the subject requires that these pre-conceived notions should be carefully examined, studied and pruned of the extranoous matter liable to introduce error, whereas new and more tional methods should be sought after and interposed-methods such as may throw further light upon the subject. To examine, then, the various methods that have up to this time been pursued Briefly speaking, they are three in number, and may, for want of better denomination, be called the Mythological, Antiquarian and Contemporary methods. ra- ·2 THE TERMINOLOGY OF THE VEDAS. Firstl., the Irthological method. This method interprets the Vedas as noths, es an embodiment of simple natural truths in the inaginatire language of religious fiction, 23 2 symbolic representation of the uctual u the ulerl, as an imbedding of primitire truth in the superincumbent strata of non-essential show and ceremony. Now, in so far As this concretion of thorgiit in mythological network goes, at assumes a comparativel; rude and simple stage of human life and experience. From this basis of a primit te sarage state it gradually evolves the ideas of God and religion, which no sooner done than mytic period ends It further argues thus .--In the ruder stages of civilisation, Tihen lats of nature are inile brown and but Tery little understood, analogpla:52 most aportant part in the performance of inteilectual functions ni man The slightest semblance, or visage of semblance, is enough to just the esercise of analogy. The most palpable of the forces of nature impress the human mind, in such a period of rude beginnings of human experience, by motions mainly. The wind blow ing, the tre turnizg. a stone falling, or a fruit dropping, affects the senses essentially as mûning Sow, throughout the range of conscious exertion ci vascular porer, unll precedes motion, and, since eren the most grotesque erperience of a sarage in this orld assumes this kroledge, it is no great stretch of intellectual power to argue that these natural forces al-0, to which the senable motions are due, are endowed with the faculty of mil. The personification of the forces of nature be ing thus effected, their defication soon follows The orerwhelming potency, the unobstructible might, and often the violence, with which, in the sight of a savage, the forces operate, strike him with terror, awe and rarerence A sense of lus own weakness, humility and inferiority creeps orer the sarage mind, and, what was intellectually personified, becomes emotionally deified. According to this yet, the Vedas, undoabtedly books of primitive times, consist of prayers from such an enoticnal character addressed to the forces of nature including wind and rain--prayers breathing passions of the savage for rengeance or for propitiation-or, un moments of poetic exaltation, hymns simply portraying the simple phenomena of nature in the personified language of mythology Whilst deductire psychology affords these data, right or wrong as they may be, comparative philology and comparatire mythology considerably support these vers a comparison of the mythologies of Fanous countries shorts that the working of human intellect is analogots, that this process of mythification is not only everywhere anivergal, but coincident. The Scandinarian, Greek and Indian mythologies have no clear line of demarcation, save the accidental one of differentration due to climatic effects Comparatire philology not only admits the universality and coincidence of these phenomena, but traces eren phonetic identity in the linguistic garb with which these phenomena ere clothed.

·THE TERMINOLOGY OF THE VEDAS. 3 The evidence from these three sources-comparative philology, deductive psychology and comparative mythology is indeed very great, and we have stated the nature of this method and the evidence upon which its validity depends at much greater length than the short space at our disposal could allow us, so that, for fairness' sake at least, the value and merits of this method may not be under-rated The results of comparative philology and comparative mythology need not be denied They are the starting-points in our discussion, the assumed axioms in the present subject The clusus belli, the debatable land lies beyond them, in fact, below them They are the facts-recognized matters of ti uth How are they to be explained? And like explanations of all other things, here too, there may be alternative explanations, rival hypotheses, parallel theories to confront the same facts and phenomena That mythologies of various countries are similar, may be explained as much on the hypothesis that laws of psychological development are everywhere the same, as on the hypothesis that they are all derived from a cominon parental system of mythology or religion Phonetic similarities, apart from theu doubtful and frequently whimsical character, may analogously be traced to the operation of analogous oigars and phonetic laws, or to a common parent language from which all the others are derived Nor can these methods have any further claims to settle the dispute between these rival theories. As methods, they can only discover mythic or phonetic similarties or affinities, but cannot explain them. Even if we leave out of consideration the alternative character of the conclusions arrived at the explanations possess, considered from the standpoint of inductive validity, & very low specific value We seek the explanation not from a fact already known to exist we only inferentially assume a fact to have existed, whilst we are at the same time assuming the validity of our inference The assumed fact, from which the desired explanation is sought, is not inferied from any independont evidence, but is itself a Link in the self-returning series of concatenated facts Further, the growth of mythology is deductively inferred from some psychological data It might as easily have been inferred as a degenerate, crippled, and then stitched and glossed remnant of a purer and truer religion. An author has well spoken of the degeneracy of things including doctrines pre-eminently, if left alone Nor 18 this fact in any way an obscure one to the student of the history of chuich dogmas and opinions Who does not know of religions practices primarly designed to meet certain real wants, degenerating, after a lapse of time on the cessation of those wants, into mere ceremonies and customs which are regarded, not as accidents, but as essentials? Mythologies, as well as mythic practices, then, may arise either as products of human imagination working under subdued intellect and petrified reason, or, as an ontgrowth of a distorted remnant of a purer and truer form of religion. There is not one hypothesis in connection with this subject that bas not a counter-hypothesis, not one theory whose claims are not met ·4 TBE TERMINOLOGY OF THE VEDAS, with by a rival theory. Independently of the raque character of these hypotheses--the philological and mythological ones, the uncertainty of the conclusions deduced from them cannot be lost sight of. Like the conclusions arrived at by Mr. Pocock in his' India in Greece,' wherein họ traces the ongin of all Greek geographical names to Sangkrit Indian names, and whereby he infers the colonization of Greece by the Indians, the conclusions arrived at according to the aforesaid hypothesis constitute one full chain of circular reasonings continually returning into themselves Admitting tho cognate relation that exists between the Greek and Sanskrit languages it must follow that Greek names of localities must bear a remote and far-fetched, as contrasted with a direct and palpable, identity to Indian names of localities The colonization of Greece by the Indians is not the just conclusion to be drawn from the specific topographical relations, which M Pocock has traced, independently of the common origin of Greek and Sanskrit languages The identity of Greek and Sanskrit stock is a general formula which cannot be any further proved by such specific connections The fact of the identity of several systems of mythologies and languages also leads to a distinct general proposition-the uniformity of human nature. Beyond the value of this general proposition, tắe specific mythological and philological facts have no independent value their value 18 subsumed in the general proposition. These particular propositions, when right, cannot del to the valuc of the general proposition which they go to form, bat, when wrong, they can materially vitute the truth of the general proposition A conclusion based upon the legitimacy of a jenzpral order of nature, or a universul law, can derive no real independent logical strength from the enumeration of particular instances of such order or law, all similar in kand. All the remarks that have been made above inay in one sense be considered to bear upon the question of comparative mythology in generol, as having no distinct individualized influence on the terminology of the Vedas There is one other point, however, which comes directly into contact with the mythological theory as concerned with tlie terminology of the Vedas Mythology, as already remarked, is the symboli'ation of human thought in the concrete. The contrast, therefore, of mythology with the abstract is the widest and the most thoroughgoing. Philosophy, as analysed by Herbert Spencer, has for its object the elacıdation of ultimate truths or laws These truths, in so far as ultimate, must be the most genern! The wider the group of individual facts that a la covers, or the greater the distance of the ultimate law from the minuto sub-lats covering & very limited and primary area, the more abstract and the less concrete does its expression become Philo- Bophy and mythology, therefore, stand contrasted-completely oontrast ed to one another in this respect Philosophy is abstract, expressed in general terms and ultimate formule, mythology is concrete, expressed in-gross material terms representing primary objects and phases of ·THĘ TERMINOLOGY OF THE VEDAS. 5 Views abjects. Nothing, therefore, is so completely subversive of the value of the mythological method as the existence of philosophy and philosophic ideas in the Vedas That tho Vedas are books of philosophy and not of mythology must not be admitted merely because a well-known professor and scholar of Sanskrit acknowledges that the germ of human thought and reason lies in tho Vedas, whereas, according to him, ats culmination les in tho philosophy of Kant, but on other and more trustworthy bases and authorities The growth of philosophy in Sanskrit literature is earlier than tho growth of mythology The Upanishads and the Darshanas, which are professedly books of philo sophy and confessedly nearer to the Vedas, chronologically preceded, and not followed, the Puranas, the embodiment of mythological laterature of India It was philosophy that was evolved from the Vedas, and not mythology In the history of Indian literature, at least, at is not mythology that gives birth to philosophy, but pbilosophy that precedes mythology How fai mythology may rise as an out growth and a distorted remnant of a purer and truer form of religi.in or philosophy, might perhaps now hare been rendered more eyident. Now the six schools of philcsophy are, all of them, based on the Vedas, and support themselves by direct quotations from the Vedas Not only, then, has philosophy been erolved from the Vedas, but substantially, -drawn out and evolved or developod subsequently There is one, and only one objection that can be raised against the above It is that the different portions of the Vedas belong to different epochs, for, whilst some portions are mythological, others. åre decidedly philosophical We would not here say what 18, already well-known, that, however it may be, not one line of the Vedas is later than the Darshanas or the Upanishads, not to speak of the Puranas Howsoever greatly wide apart may be the epochs assigned to the various portions of the Vedas, no stretch of artificial reasoning can make them coincide with the Puranıc period Independently of these considerations, which are important however, the very assignment of different epochs to the Vedas proves the insufficiency and partial character of the mythological system. The truth of the mythological system lies in the isolations of the portions of the Vedas It is not the Vedas as a whole that furnish an ulustration of this method, but in part. But what reason have we to isolate these portions or to split up the bomogeneous mass into two? Simply this, that they belong to two distinct epochs. Now the assertion that the portions belong to two distinct epochs, 18 itself grounded upon the insufficiency of the mythological method. If they could interpret the whole of the Vedas by the one mythological method, there could be no need of separating them This they could not, and therefore the isolation The justification of the partial character of the mythological method depending upon the correctness of the assignment of the various epochs, such assign, mént has no authority save the insufficiency of the mythological. method. Thus, then, 18 the partial character of the mythological ·0 THE TEBJILNOLOGT OF THE VEDAS. method unconsciously regarded as self-sufficient The first method, then, out of the three enumerated in the beginning of this subject, considered independently, proves insufficient, considered in conjunction with philology, fares no better, and lastly, fails in contrast with the philosopluc character of the Vedas We will now consider the second method. One of the most successful methods of unravelling ancient literary records is the antiquarian or the historical method. It consists in approximating, in so far as possible for the interpretation and explanation of the records in hand, to the books and general literature of the period to which it belongs For the obrous reason that direct evidence is always to be preferred to second-hand information, this method is next in value to none, but to the direct evidence of the senses. Now, in so far as in historical research, where the study of the past epoch is concerned, one has inevitably to fall for information on the literature and historical record of the period with which he is concerned, an examination of the conditions, which render such evidence vald and a labour on it 20 anfrutful task, 15 essential to establish the canons of historical research The Teracity of our knowledge of past events depends upon two factors on this method , firstly, on the faithfulness of the records we obtain of the event or events of the period; and secondly, on the faithfulness of our interpretation of the records We would forego an analysis of the first factor as this factor is amenable, for the estimation of its evidence, to latss which do not come within the compass of our subject The interpretation of the records is what directly concerns Us. The excellence of the historioal or the antiquarian method lies in the fact that it renders our interpretation of past records less liable to error. And the reason may be thus explained. Language, like all other things that live or are of organised growth, is subject to constant Tarations, to varzations, depending partly on the laws of development of phonetic organs, partly on external circumstances of fusion and introduction of foreign languages, and partly on the laws of the erolution of human thought itself. Owing to this and many other cases, all bring languages are daily undergoing changes, thick accumulate and appear after a sufficiently long interval to hare created rery different, though cognate, languages Any thing, thought or philosophic system that is unrested with lingustic garb, therefore, requires for its correct interpretation that the laws which gorern those linguistic variations and the variations of the sense of words should be carefully studied Otherwise, our interpretation vould saffer for misconception and anachronism. To take a concreto example, let us consider the case of the Roman Republic In the time of the Roman Republic, when public press yas unknown, Dow:

·TEE TERUINOLOGY OF TE YEDAS 7 unheard of, locomotive engines undreamt, and other means that engender or facilitate the communication of indelible impression of human thought or reason, unthought of, and when Forum was the only place of resort for all audience, and oratory had a totally different meaning from that of modern times, the Senate signified & different institution from what it now 18 , Republic or democracy of the people the people then existing was what would be to us something like oligarchy, though very different from it in many essential features Now a reader studying the literature of the period corresponding to the Roman Republic would find his information of the period incommensurate with facts, if, on account of his being unguided in bus studies, the words Democracy, Republic, and the like, were to call forth before his mind what they now signify Such a knowledge would be inconsistent with itself, a medley of two epochs, and would be such as, on critical examination, would be termed sheer nonsense Thedly, the Contemporarian method The applications of this method in the domain of history are, beyond doubt, various and most important But not the less important are its applications in the fixing of the dates, or the succession of periods, of the Puranas, the Darshanas, the Upanishads, Mana, the Ramayana, the Mahabhaiata, and so on Various professors have fruitlessly tried to fix dates of these writings by searching in them, in most cases in rain, for any well-established consistent historical facts But far more important in the fixing of these dates is the knowledge of historical evolution of Sanskrit literature The Sanskrit of the Puranas is so different from the Sanskrit of the Mahabharata, and that of the Darshanas, which again is so different from that of the Upanishads, that a clear line of demarcation in each case is easily laid down The one cannot be confounded with the other It is a matter of great surprise and wonder that in the case of the Vedas the method, whose merits are so evident and obvious, and which is so well recognised in the domain of lustory, should not have been applied, or, so loosely and carelessly applied as to render modern interpretations of the Vedas by some very well-known professors of Sanskrit simply unintelligible and absurd In the case of the Vedas the learned professors of Sanskrt, whose versions of the Vedas ale so extant, bare all derived their inspirations from the commentaries on the Vedas by Mahıdhara, Ravana and Sayana, wiiters of a period decidedly reiy much later than that of the Vedas, and only well coinciding with our oirn time These writers themselres were as much ignorant of the terminology of the Vedas, as we are Then interpretations of Vedic terms, according to their meanings extant in their own times, were as wrong as would be those of words like democracy in our studios concerning ancient Rome Mahıdhara and Sayana fare in no way better than ourselves It seems astonishing that in adopting the interpretation of the Vedas by Sayana and Ratana, our modern professors of Sanskrit ·8 THE TERMIXOLOGI OF THE TEDAS should have forgotten the invaluable matin that the nearer te approximate to the literature of tlie period to which the Vedes belong for their interpietation, the greater tould be our chances of the interpretation being more probable and more conect According to the date assigned or these professors to the Tedas, their interuretation of the Tedas would be based on the literature of a period so leterogeneous to the time and spirit of the Tedas as to give rise to nozlang but confusion and error To the new of any impartial reader rho hrs studied the intestigations of Goldstucker on tos pont the ribole fabric of dates CTILEbles to dust and the thole srsen of modern tecaried chronolo is easily upset according to the best and crer are, as a matter of fact, the purs:azihorities on the subject no PTITES O date anterior to fire or six thousinci rears before Chrisi seem to hare existed. The hole Ford seins to lare been creurscribeu pilsc 8000 reers The Tincle reconcile inizlierrurlacirur of man seems to have been focussed in the 6,000 rear: beiora Cust. Irrespectire of these vers let us come directly to the subject of the Vedas The Shaippatia and the Virakta are coníessedis books of maci anterior date to ihe commentaries of Sarana, Rarana and fahrdaara Te should rather resort to them and the parishads than to the times of Paranas, of Rirana and of Laudiara, for the interpreta 20n of the Vedas. The Cpanishads inculcate monotheism There, in the Upanishads or the Shatapa:ha, do Indra, tra aad Taruna signify the deines and not the Deitr! The Firsta eran lars dona explicit rules on the terminology of the Tedas which are, as ret, qaite anheeded br the modern professors The Siraktakàra, in the very beginning of his book, forcibir incnicates that the terms use in the Tedas are rawit (possessing derired meaninu) as contrasted muh Ruiles (terms haring contentional, arbitrary or concrete meaning) The wall, on sone future occasion, quote at full length from the Virakt?, and render a better esposition of this doctrine Herz, hotz, re hare simply said that te run 255220. oi the 5:2 is Tius assez!2 is saoported by the Halza'r? and other cider vooks on ta sabaci, ucluding Sangraha If the main ime pursued 12 discusses the question of the Termi. nology of ihe Te'as be correct the conc.191 Te bare errired ei lea is to the folloing inquiry. That is the opin7 of ancient Tedr schola-3 on the subjec!" Ira the authors of the Souta the Sigiantı te 11.bhashra azd t'ia Sangraha, and other old commentators, at one mil the modern comof mentators, ?e, Rásara, Sarana, Vahidhera and others, who hate, ·THE TERMINOLOGY OF THE VEDAS Let us late, followed the same line , or, are they at variance with the modern writers ? That, if they differ, reliance must be placed upon old commentators, the preceding remarks would have made clear then examine the views of ancient writers on this subject Speaking broadly, then, three classes of words are used in the Sanskrit language, the yuminio, the ur hi and the yoga i urhe words A yauqihi word is one that has a derivative meaning, that is, one that only signifies the meaning of its 100t together with the modıfications effected by the affixes In fact, the structural elements, out of which the word is compounded, afford the whole and the only clue to the true signification of the word These being known, no other element is needed to complete its sense Speaking in the language of modern logic, the word is all connotation, and by virtue of its connotation determines also its denotation A 102 he word is the name of a definite concrete object, or answers to a definite concrete technical sense, not by virtue of any of its connotations but by virtue merely of an arbitrary principle In the case of a ynugika word, we arrive at the name of an object by what inay be called the process of generalisation We see, taste, touch, smell, and operate upon the object by the multifarious means man possesses of investiyating properties of sensible objects, we compare the sensible impressions it yields with sensible impressions already retained in our minds and constituting our past knowledge, we detect simularities between the two, and thus get a general or a generic conception To this generic conception we give an appropriate name by synthetically arriving at it from a root, a primitive idea or ideas The word, thei efore, thus ultimately formed, embodies the whole history of the intellectual activity of min In the case of a rurki word, the process is far different We do not generalise Nor is, therefore, any synthesis required there We only roughly discriminate one object or class of objects from other objects, and nrbitrılı ily place a phonetic postmark, as it were, upon it An individual, to roughly discriminate him from others, is arbitrarily called John, another, Jones, so an object 13 arbitrarily denominated Khatva, another Mult, and so on Here, we only discriminatively specify the object we are naming, without coming into general contact with it A third class of words, yoga-rurhi, is one in which two words are synthetically combined into a compound, denoting a third object by virtue of the combination of these two words Such words express any relation, or interaction of phenomena The l'imala stands, for instance, in the relation of the born to mud, the bennen , hence hamala is denominated as pankaja, (panha, the mud, and za signifying to bear) Now the author of the Mahabháshya maintains that the Vedic terminology is all yaugika, ·10 THE TERMINOIDAY OF THE VEDAS 10 Ul, Nema chu dhatujamah Nur whte Vyakarane Shalatasya cha tokam " Nurgama g'urha bhavam hi susadhu"-Mahabhashya, Chap, 11 , Sect Aph1 Which means Etymologically speaking, there are three classes of words, the yaugika, the rurhi and the yoga-ruthi But the authors of the Niruhtas, Yaska and others, and Shákatáyana, among the grammarians, believe all the words to be derived from dhatus, that is, believe them to be yargılar and yoga-rurhis, and Pánine and others believe them to be rurhis also But all the Rishis and Munis, ancient authors and commentators, without exception, regard Vedic terms to be yaugikus and yoga-rurhis only, and the lauhiku terms to be rurhis also The above is a clear and definite statement of the Mahabhashra to the effect that the Vedic terms are all yaugikas It is not difficult to prove by numerous and long quotations from Nirukta, Sangraha and other older writings, that all of them agree as to the nature of the Vedic terms Without going, then, into the details of this subject, it may be assumed that the Vedic writers of older epochs do not agree with those of modern times It is a strange thing to find our modern professors of Sanskrit, well-versed philologists, and professed antiquarians so forcibly asserting the value of the " Antiquarian Method," and yet blundering at the very outset of this momentous question After the remarks we have made, it is not suprsing to find that our modern scholars should think of finding mythological data in the Vedas, or, of having come across the facts of ruder bronze age, or golden age, in that “ book of barbanc hymng,"

·THE
TERMINOLOGY OF THE VEDAS.
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EUROPEAN SCHOLARS.

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·THE TERMINOLOGY OF THE VED AS* AND European Scholars. With us, the question of the terminology of the Vedas 18 of the highest importance, for, upon its decision will depend the verdict to be passed by the future world respecting the great controversy to rage between the East and the West concerning the supremacy of the Vedic Philosophy And even now, the determination of this question involves issues of great value For, if the Vedic philosophy be true, the interpretations of the Vedas, as given at present by Professor Max Muller and other European scholars, must not only be regarded as imperfect, defective and incomplete, but as altogether false Nay, in the light of true reason and sound scholarship, we are forced to admit their entire ignorance of the very rudiments of Vedic language and philosophy We are not alone in the opinion we hold Says Schopenhauer- “I add to this the impression which the translations of Sanskrit works by European scholars, with very few exceptions, produce on I cannot resist a certain supspicion that our Sanskrit scholais do not understand their text much better than the higher class of school boys their Greck or Latin” It will be well to note here the opinion of Swami Dayananda Saraswati, the most profound scholar of Sanskrit of his age, on the subject "The impression that the Germans are the best Sanskrit scholars, and that no one has iead so much of Sanskrt, as Professoi Max Müller, is altogether unfounded Yes, in a land where lotty trees never giow, even ricinus communis or the castoroil plant may be called an oak The study of Sanskrit being altogether out of question in Europe, the Germans and Professor Max Nuller may there have come to be regarded as highest authorities I came to learn from a letter of a principal of some German University, that even men learned enough to interpret a Sanskut letter my mind He says * A paper of this name was submitted to the public by the writer early in 1888 but it was necessarily brief and incomplete It hus now been thouglit advisable to give to the same thoughts and principles a new garb, more suited to the requirements of the reading public of the present dur, to amplify the same truths by interesting illustrations, and to supplement them by others that are necessary to complete the treatment of the subjeot ·14 IRE TERMINOLOGY OF THE VEDAS AND EUROPEAX BCBOLALS, are rare in Germany I have also learnt from the study of Blax Düller's History of Sanskrit Literature and his comments on some mantrits of the Veda, that Professor Max Muller has been able only to scribble out something by the help of the so-called tikas, or paraphrases of the Vedas, current in India "st It 18 this want of Vedic scholarship among European scholars, this utter ignorance of Vedic language and philosophy that is the cause of so such misimpression and prejudice even in our own country. We are, indeed, so often authoritatively told by our fellow-brethren who have received the highest English education hat are themselves entirely ignorant of Sanskrit, that the Vedas are books that teach Idol-worship or element worship, they contain 20 philosophical, moral or scientific truths of any great consequence, unless they be the commonest truisms of the kitchen. It is, therefore, a matter of greatest concern to learn to attach proper value to the interpretations of these European scholars We propose, therefore, to present a rough outline of those general principles according to which Vedic terms should be interpreted, but which European scholars entirely ignore , and hence much of the misinterpretation that has grown up. In the discussion of philosophical subjects, pre-conceived notions are the worst enemies to encounter They not only prejudicially bias the mind, but also take away that truthfulness and honest integrity from the soul, which alone are compatible with the righteous pursuit and discernment of TRUTH In the treatment of a question, such as the estimation of the value of a system of philosophy or religion, extreme sobriety and impartiality of the mind are required Nor 1S it to be supposed that a religious or philosophical system can be at once mastered by a mere acquaintance with grammar and language. It is necessary that the mind should, by an adequate previous discipline, be raised to an exalted mental condition, before the recondite and invisible truths of Jan and Nature can be comprehended by man. So is it with Vedic philosophy One must be a complete master of the science of morals, the science of poetry, and the sciences of geology and astronomyt, he must be well-versed in the philosophy of dharma, the philosophy of characteristics, the doctrines of logic or the science of evidence, the philosophy of essential existences, the philosophy of yoga, and the philosophy of vedanto I, he must be a master of all these and much more before he can lay claims to a rational interpretation of the Vedas Sattyarth Prakasha, 3rd Edition, page 278 + Theso are the well knowo 812 Vedangas - Shikshe, 2. Vyakarana, 3 Nirukta, Kalpa 5 Chhánda, and 6 Jyotisha These aro tbe well knowo 81x Upangas or Darshanas -1 Purra Mimaan, Varsheshika, 3 Nyaja, 4 Sáukhya, 5 Yoga, and 6 Vedanta 2 ·THE TERMINOLOGY OF THE VEDAS AND EUROPEAN SCHOLARS. 15 1 7 -- Such, then, should be our Vedic scholars-thorough adepts in science and philosophy, unprejudiced and impartial judges and seekers after truth But if impartiality be supplanted by prejudice, science and philosophy by quası-knowledge and superstition, and integrity by motive, whereas predetermination takes the place of honest inquiry, truth is either disguised or altogether suppressed. Speaking of the religion of the Upanishads and the Bible, says Schopenhauer, who has 'washed himself clean of all early-engrafted Jewish superstitions, and of all philosophy that cringes before these superstitions' " In India, our religion (Bible) will now and never strike root, the primitive wisdom of the human race will never be pushed aside by the events of Galileo On the contrary, Indian wisdom will flow back upon Europe, and produce a thorough change in our knowing and thinking" Let us now see what Professor Max Müller has to say against the remarks of this unprejudiced, impartial philosopher. He says – "Here again, the great philosopher seems to me to have allowed ļumself to be carried away too far by his enthusiasm for the less known He 18 blind to the dark side of the Upanishat , and he wilfully shuts lus eyes against the bright rays of eternal truths in the Gospel, which even Ram Mohan Roy was quick enough to perceive, behind the mist and clouds of tradition that gather so quickly round the sunrise of every religion.” With the view that the Christianity of Max Muller may be set forth more clearly before the reader, we quote the following from the History of Ancient Sanskrit Literature”, p. 31, 32 “ But if India has no place in the political history of the world, at certainly has a right to claim its place in the intellectual bistory of mankind The less the Indian nation has taken part in the political struggless of the world and expended its energies in the exploits of war and the formation of empire, the more it has fitted itself and concentrated all its powers for the fulfilment of the important mission reserved to it in the history of the East History seems to teach that the whole human iace required a gradual education, before in the fulness of time, it could be admitted to the truths of Christianity All the fallacies of human reason had to be exhausted, before the light of a higher truth could meet with ready acceptance The ancient religions of the world were but the milk of nature, which was in due time to be succeeded by the bread of life After the primeval physiolatry which was common to all members of the Aryan family, had, in the hands of a wily priesthood, been changed into an empty zdolatry, the Indians alone, of all the Aryan nations, produced a new 66 ·16 THE TERMINOLOGY OF THE YEDAS form of religion, which has well been called subjective, as opposed to the more objective worship of Nuture That religion, the religion of Buddha, has spread far beyond the limits of the Aryan world, and, to our limited vision, it may seem to have retarded the advent of Christianity among a large portion of the human race But, in the sight ot Him with whom a thousand years are but as one day, that religion, like all the anciont religions of the world, may have but served to prepare the way of Christ by helping through its very errors, to strengthen and to deepen the ineradıcable yearning of the human heart after the truths of God.” Is not this Christian prejudice! Nor is this with Max Müller alone Even more strongly does this remark hold good of Monier Williams, whose very object in writing the book known as "Indian Wisdom" is to caricature the Vedic religion, which he calls by the name of "Brahmanism," and to hoiet up Christianity by the mentorous process of deliberate contrasts Writes Monier Williams "It 18 one of the aims, then, of the following pages to indicate the points of contrast between Christianty and the three chief false religions of the world, as they are thus represented in India," (Monier Williams' Indian Wisdom, Introduction, p. XXXVI, Speaking of Christianity and its claims as supernaturally communicated by the common Father of mankind for the good of all His creatures,' he says - “Christianity asserts that it effects its aim through nothing short of an entire change of the whole man, and a complete renovation of his nature. The means by which this renovation is effected may be described as a kind of mutual transfer or substitution, leading to a reciprocal interchange and co-operation between God and man's nature acting upon each other. Man-the Bible affirms-vaş created in the image of God, but his nature became corrupt through a taint, derived from the fall of the first representative man and parent of the human race, which taint could only be removed by : vicarious death." “ Hence, the second representative man-Christ whose nature was divine and taintless, voluntarily underwent & sinner's death, that the taint of the old corrupted nature transferred to him might die also But this 18 not all. The great central truth of our religion lies not so much in the fact of Christ's death as in the fact of His continued life (Rom. vu 34). The first fact is that He of His own free-will died; but the second and more important fact is that He rose again and lives eternally, that He may bestow life for death and a participation in B18 own divine nature in place of the taipt pyhich He has removed."

·AND EUROPEAN SCHOLARE 17 This, then, is the reciprocal exchange which marks Christianity and distinguishes it from all other religions--an exchange between the personal man descended from a corrupt parent, and the porsonal God-made man and becoming our second parent We are separated from a rotten root, and are grafted into a living one. We part with the corrupt will, depraved moral sense, and perverted judgment inherited from the first Adam, and draw re-creative force -renovated wills, fresh springs of wisdom, righteousness, and knowledge—from the over-living divine stem of the second Adam, to which, by a simple act of faith, we are united In this manner 18 the grand object of Christianity effected Other religions have their doctrines and precepts of morality, which, if carefully detached from much that is bad and worthless, may even vie with those of Chirstianity But Christianity has, besides all these, what other religions have not-a personal God, over living to supply the free grace or regenerating spirit by which human nature 18 re-created and again made God-like, and through which man, becoming once again 'pure in heart,' and still preserving his own will, self-consciousness and pei- Bonality, 18 fitted to have access to God the Father, and dwell in Hig presence for ever (Monier Williams' Indian Wisdom, Introduction, P. XL-XLI.) Again, speaking of "Brahmanism," he says “3 As to Brahmanism, we must in fairness allow that, according to its more fully developed system, the aim of union with God is held to be effected by faith in an apparently personal God, as well as by works and by knowledge. And here some of the lines of Brahmanıcal thought seem to intersect those of Christianity. But the apparent personality of the various Hindu gods melts away, on closer scrutiny, into a vague spiritual essence It is true that God becomes man and interposes for the good of men, causing a seeming combination of the human and divine-and an apparent interchange of action and even loving sympathy between the Creator and His creatures Bat can there be any real interaction or co-operation between divine and human personalities when all personal manifestations of the Supreme Being-gods as well as men—ultimately merge in the Oneness of the Infinite, and nothing remains permanently distinct from Him? It must be admitted that most remarkable language is used of Krishna (Vishnu), a supposed form of the Supreme, as the source of all life and energy (see pp. 144–148 and see also pp 456, 457), but, if identified with the One God, he can only, accordug to the Hindu theory, be the source of life in the sense of giving out life to reabsorb it into himself If, on the other hand, he is held to be only an incarnation or manfestation of the Supreme Being in human form, then, by a cardinal dogma of Brahnamsm, so far from being a channel of life, his own life must be derived from a higher source into which it must finally be merged, while his claim to divinity ·THE TERMINOLOGY OF TIE TEDAS 18 can only be due to his possessing, less of individuality, as distinct from God, than inferior creatures” (Donier Williams' Indian TT 18- dom, Introduction, P. XLIV-XLV.) And lastly, in conclusion, he says "It is refreshing to turn from such unsatisfying systems, hope erer interspersed with wise and even sublime sentiments, to the living energizing Christianity of European nations, however lamentably fallen from its true standard, or however disgraced by the inconsistencies and shortcomings of nominal adherents-possessors of its name and form without its power.” “In conclusion, let me note one other point which of itself stamps our religion as the only system adapted to the requirements of the whole human race-the only message of salvation intended by God to be gradually pressed upon the acceptance of all His intelligent creatures.” (Monier Williams' Indian Wisdom, Introduction, p XLV.) It is clear, then, that Professor Monier Williams is labouring ander hard Christian prejudices, and cannot be viewed in any way as an unprejudiced, impartial student of the Vedas No wonder, then, if modern sophisticated philology, propped by the entire ignorance of the laws of interpretations of Vedic terms, and fed by the prejudices of Christian superstitions, should raise its head against Vedlc philosophy, and gain audience among European Christian nations or deluded educatad natives of India who possess the high merit of being innocent of any knowledge of Sanskrit language or Literature. But now to the subject The first canon for the interpretation of Vedic terms, which is laid down by Yaska, the outhor of Nirakta, is that the Vedic terms are all yaugika The fourth section of the first chapter of Nirukta opens with a discussion of this very subject, in which Yaska, Gargya, Shakatayana and all other Grammarians and Etymologists unanimously maintain that Vedic terms are all yaugiha But Yaska and Shakataçana also maintain that rurhet terms are also yaugrha inasmuch as they were originally framed from the roots whereas Gargya maintains that only the rurhz terms are not yaugiha The section concludes with a refutation of the opinion of Gargya, establishing it as true that all terms, whether Vedie * A yaugika term is one that has a deriratıre meaning, that is, one that only signifies the meaning of its root together with the modifications effected by the affince In fact, the structural elenents, out of which the word 18 compounded, afford the whole and the only clue to the true signification of the word. The word is parely connotatire + A rurh term is the name of a definite concrete object, where the connotation of the word (as structurally determined) gires no clue to the object denoted by the word Hence, it means & ford of arbitrary significance.

·AND LUROPEAN SCHOLARS 19 or rurhı, are yaugika It is on this authority of Nuukta that Patanjali expresses, in his Mahabhashya, the same opinion, and distinguishes the Vedic terms from nurhi teims by the designation of nargama Says Patanjali, "ATH TUTAJATE fara EDTATT I FITFIT चतोकम्,' and a line before this, नैगम रूढिभवं हि सुसाधु." Chap III Sect111 Aph J. The sense of all this is, that all the Rishis and Mfu9779, ancient authors and commentators without exception, iegard all Vedic terms to be yaugika, whereas some laukiha tei ms are regarded by soine as qurhı also This principle, the European scholars have entuely ignored, and hence have flooded their interpretations of the Vedas with forged or borrowed tales of mythology, with stories and anecdotes of lustoilo or pre-historic personages Thus, according to Dr Mun,*the following historical personages are mentioned in the Rig Veda, viz --the Rishis Kanvas, in l 47 2 , Gotamas, in i 7116, Gitsamadas, in u 39 8; Bhrigavas, in iv 16 23, and Vrihaduktha, in x 54 6 But what is the truth! The words Kanva and Gritsa only signify learned men in general (see Nighantu 111 13), the word Bhiga vah only signifies men of intellect (see Nighantu, v 5) The woid Gotama signifies one who praises, and Vrıhaduktha is simply one whose ukthus, or knowledge of natural properties of objects, 18 vrahat or complete It is clear, then, that if this principle is once ignored, one is easily landed into anecdotes of historical or pre-historic personages The same might be said of Max Muller discovering the story of Shunah shepa in the Rig Veda. Shepa, which means oontact," (Nirukta 111, 2 -शेप :शपतेस्पृशति क- FÅM), being suffixed to ITT: TOT, which knowledge, (tar carà: Tâat fa fåt: Fia), means one who has come into contact with knowledge, 2 e, a leained person It shall appeai, in the progress of this article, how mantra after mantra is misinterpreted by simply falsifying this law of Niruhta To an unprejudiced mind, the coi rectness of this law will never be doubtful. For, independently of the authority of Nzrukta, the very antiquity of the Vedas 18 a clear proof of its words being yuugiha And even Professor Max Muller, in lus mythological moods, is compelled to confess, at least concerning certam portions of the Vedas, that their words are yaugiku Says he "But there is a charm in these primitive stiains discoverable in no other class of poetry Every word retains something of its radical meaning, every epithet tells , every thought, in spite of the most 01 means Muir's Sapskrit Texts, Vol IIf, pp 232–234.

·20 THE TERMINOLOGY OF THE YEDAS intricate and abrupt expressions, is, if we once disentangle it, true, correct, and complete” (Max Mullei's History of Ancient Sanskrit Literature, Page 553) Further again, says Max Mullei Names are to be found in the Vedas, as it were, in a still fuid state They never appear as appellutives, nor yet as proper names, they are organic, not yet broken or smoothed down" (Ibid p 755) Can there be any thing clearer than this? The terms occurring in the Vedas are yaugiku, because " they never appear as appellatives, nor yet as proper names," and because "every word retains something of its radical meaning” It is strange to find that the self-same Max Muller, who has perceived the yauyżka character of words in some muntras of the Vedas, should deny the same characteristic in other portions of the Vedas Having said that words are yaugika in these primitive strams” tlie Vedas, he proceeds to say - " But this is not the case with all the poems of the Vedas It would be tedious to translate many specimens of what I consider the poetry of the secondary age, the Mantra period These songs are generally intended for sacrificial purposes, they are loaded with technicalities, their imagery is sometimes more brilliant, but always less perspicuous, and many thoughts and expressions are clearly borrowed from earlier hyrons (Ibid, p. 558.) This he calls the lantra period The "primitive strains" belong to what is called the Chhandus period He describes the characteristics of the Chhunılıs period, as distinguished from the Mantra period that has been abore described, thus "There is no very deep wisdom in their teaching, their lays are simple, their poetry shows no very lugh flights of fancy, and their religion might be told in a few words But whatever there is of their language, poetry and religion, lias a chaim which no other period of Indian literature possesses , it is spontaneous, original and tiathful” (Ibid, p 526,) Professor Mar Muller quotes Rig Veda, VII 77, as a specimen hymn of the Chhandas period Says he - " This hymn, addressed to Dawn, is a fair specimen of the original simple poetry of the Veda It has no reference to any special sacrifice, it contains no technical expressions, it can hardly be called a hymn, in our sense of the word It is simply a poem, expressing without any effort, without any display of far-fetched thought or brilliant imagery, the feelings of a man who has watched the approach of the dawn with mingled delight and awe, and who was moved to give utterance to what he felt in measured language” (Ibid, p 552) From these quotation it will be clear that Professor Max Müller regards different portions of the Vedas belonging to different periods, There are some earlier portions, (according to Max Muller's highly accurate calculations, the Tery exactness and infallibility of phich Gold- 3 ·AND EUROPEAN SCHOLARS 21 no in stucker bears ample testimony to) which he calls as belonging to the Chhundus period The word Chhandas, in luullha Sanskrit, means spontaneity Hence he regards Chhandas period to be the one the hymns of which period only teach common things, are free from the flight of fancy and are the spontaneous utterances of a simple (foolish) inind The Muntra period (2,900 years older) 18 full of technicalities and descriptions of elaborate ceremonies Now we ask what proof has Max Muller given to show that the different portions of the Vedas belong to different periods His proofs are only two Firstly, the illconceived, confused idea of the difference between Chhandas and Mantri, and secondly, the different phases of thought represented by the two portions We will consider each of these reasons in detail Says Yàska- मन्त्र मननात् gorcifh छादनात् स्तोमः स्तवनात् यजुर्यजते :- सामसंमितचा ॥ निरु०७॥ १२॥ It means It means that there is difference the meaning of mantra and Chhandas The Veda 18 called the Mantra, as thıough it one learns the true knowledge of all existences The Veda is also called the Chhandus as it removes all ignorance, and brings one under the protection of true knowledge and happiness Or, more explicitly still, we read in Shatapatha, VIII 2, -छन्दांसि वैदेवा वयोनाधश्छन्दोभि_दसर्ववयुनंनई “ The mantras are called Chhandas, for a knowledge of all human conduct 18 bound up with them It is through them that we learn all righteous conduct” The yaugika sense of the words will also lead to the same conclusion Muntia may be derived from the root man, to think, or matri, to reveal the secret knowledge Panını thus derives the word chhandas reTTETTE: * Chhandas is derived from the root chadi to delight oi illumine Chhandas is that, the knowledge of which produces all delight, or which allumines every thing, 2e, reveals its true nature The second reason of Max Muller, for assigning different periods to different portions of the Vedas, is that there are two different phases of thought discoverable in the Vedas The one is the truthful and simple phase of thought which corresponds to his chhandas period The other is the elaborate and technical phase of thought that corresponds to his mantra period But what proof has Max Muller to show that the hymns of his secondary period are full of elaborate and technical thought ? Evidently this, that he interprets them thus If his interpretations were proved to be wrong, his distinction of the two periods will also fall to the ground Now, why does he interpret the hymns of the mantra period thus ? Evidently * Unadı Kosha, 11 219.

·22 THE TERMINOLOGI OE TRE VEDAS because, on the authority of Sayana and Mahidhara, he takes the frords of those hymns to signify technicalities, sacrifices, and artificial objects and ceremonies, oi, in other words, he takes the56 words not in their ynuyiho, but in their ruthi sense. It is clear, then, that if Max Muller had kept in view the canon of interpretation given in Nirukta, that all Vedic words are yaugika, he would not lave fallen into the fallacious anachronism of assigning different periods lo different parts of the Vedas But there is another prejudice which is cherished by many scholars eridently under the impression of 118 being a well-recognised scientific doctrine It is, that in the ruder stages of civilization, when laws of nature are little known and but very little understood, when mankind has not enough of the experience of the world, strict methods of correct reasoning are very seldom observed On the other hand, analogy plays a most important part in the performance of intellectul functions of man The slightest semblance or visage of semblance is enough to justify the exercise of analogy- The most palpable of the forces of nature impress the human mind in such a period of rude beginnings of human experience, hy motions mainly The wind blowing, the fire burning, a stone falling, or a fruit dropping, affects the senses essentially as moving Now, throughout the range of conscious exertion of muscular power, will precedes motion, and since even the most grotesque experience of a savage in this world assaines this knowledge, it is no great stretch of intellectual power to argue that these natural forces also, to which the sensible motions are due, are endowed with the faculty of will The personification of the forces of nature being thus effected, their deification soon folloira The overwhelming potency, the unobstructible might, and often the violence, with which, in the sight of a savage, these forces operate, strike him with terror, awe and reverence A senso of his own weakness, humility and inferionty creeps over the Garage mind, and, what was intellectually personified, becomes emotionally deified According to this view, the Vedas, undoubtedly books of primitive times, consist of prayers from such an emotional character addressed to the forces of nature including wind and rain-- prayers breathing passions of the savage for vengeance or for propitiation, or, in moments of poetic exaltation, hymns simply portraying the simple phenomena of nature in the personified language of mythology It is, therefore, more agreeable for these scholars to believe that the Vedas, no doubt books of primitive times, are records of the mythological lore of the ancient Aryans And since, eren according to the confessions of Max Muller, higher truths of philosophy and monotheism are to be found here and there in the Vedas, it has become difficult to reconcile the my. thological interpretations of the main part of the Veda's with the philoenphical portions Says Maz Muller - ·AND EUROPEAN SCHOLARS 23 "I add only one more hymn (Rig x 121) in which the idea of one God is expressed with such power and decision that it will make us hesitate before we deny to the Aryan nations an instinctive monotheisu, (Max Muller's History of Ancient Sanskrit Literature, p 568). It is, therefore, argued by some that the mythological portions are earlier than philosophical ones, for, the primitive faith, as already indicated, 18 always mythology The fundamental erior of this supposition lieś in iegarding a contingent conclusion as a necessary one, for, although mythology may be the result of barbai ous intellect and analogical reasoning, it is not necessarily always so It may even grow up as a degenerate, deforined and petrified remnant of a purer and truer religion The history of religious practices, primarily designed to meet certain leal wants, degenerating, after a lapse of time, on the cessation of those wants, into mere ceremonies and customs, is an ample testimony of the truth of the above remarks Had the European scholars never come across the mythological commentaries of Sáyana and Mahidhaia, or the pur unic literature of post-Vedic (nay anti-Vedic) period, it would have been impossible for them, from the more grounds of comparative mythology or Sanskrit philology, to alight on such interpretations of the Vedas as are at present curient among them, May it not be, that the whole mythological fabric of the puranas, later as they are, was raised long after the vitality of true Vedic philosophy had departed from their words in the sight of the ignorant pedants? Indeed, when one considers that the Upanishads inculcate that philosophical monotheism, the parallel of which does not exist in the world -a monotheism that can only be conceived after a full conviction in the uniformity of nature,—and that they, together with the philosophical dur shunas, all preceded the puranas, when one considers all this, he can hardly resist the conclusion that, at least in India, mythology rose as a rotten remnant of the old philosophical living religion of the Vedas When, through the ignorance of men, the yaugika meanings of the Vedic words were forgotten, and proper names interpreted instead, there grew up a morbid mythology, the curse of modern idolatrous India That mythology may thus arise on account of the decay of the primitive meaning of old words, even Professor Max Müller admits, when speaking of the degeneration of truth into mythology by a process, he styles' dialectic growth and decay,' or dialectic life of religion He says – “ It is well known that ancient languages are particularly wch in synonyms, or, to speak more correctly, that in them the same object 18 called by many names—18, in fact, polynymous While in modern languages most objects have one name only, we find in ancient Sanskrit, in ancient Greek and Arabic, a large choice of words for the same object This 18 perfectly natural could express one side only of whatever had to be named, and not satisfied with one partial name, the early flames of language p1o- Each name ·24 THE TERJLINOLOGY OF THE VEDAS duced one name after the other, and after a time retained those whuch seemed most useful for special purposes Thus the sky might be called not only the brilliant, but the dark, the covering, the thundering, the rain-giving. This is the polynomy in language, and it is what we are accustomed to call polytheism in religion (pp 276, 277, Max Moller's History of Ancient Sanskrit Literature.) Eren, in the face of these facts, European scholars are so very reluctant to leave their pre-conceived notions that, as an example of the same influence, Fredrick Pincott writes to me from England “ You are right in saying that the commentators, now so much admired, had very little, if any, better means of knowledge on Vedic Terminology than we have at present And you are certainly right in treating the Puranas as very modern productions; but you are wrong in deducing India's mythological notions from sach recent works The Rig Veda itself, andoutedly the oldest book which India possesses, abounds in mythological matter” Does « you are certainly nght," and " Fon are wrong" amount to any proof of the Vedas abounding in mythology? But further he says. “After the great shock which the spread of Buddhism gare to the old Indian form of faith, the Brahmans began to make their faith seriously philosophical in the Darshanas Of course, many bold philosophical speculations are found in the Upanishads, and even in the Sanhitas, but it was at the time of the Dirtshanas ttat the religion was placed on a really philosophical basis” Nothing shows so great a disrespect towards the history of another nation as the above One is, indeed, wonder-strack at the way in which European scholars mistrust Indian chronology, and force their hypothetical guess-work and conjecture before the world as a sound historical statement of facts Who, that has impartially studied the Darshrina literature, does not know that the dur sharias existed centuries before even the first word of Buddhism was attered in India ? Jaimini, Vyasa and Patanjalı had gone by, Gautama, Kanáda and Kapıla were buried in the folds of oblivion when Buddhism sprang up in the darkness of ignorance Eren the great Shankara, who Faged a manly war against Buddhism or Jainism, preached nearly 2,200 years ago Now this Shankara is & commentator on Vyasa Sútras, and was preceded by Gandapáda and other Acháryas in his work Genarations upon generations had passed away after the time of Vyása when Shankara was born Further, there is no event so certain in Indian History as Mahabhárata, which took place about 4,900 years ago The darshanas, therefore, existed at least 4,900 years ago. There is a strong objection against the admission of these facts by European scholars, and that ob- Jection is the Bible For, if these dates be true, what will be ·AND EUROPEAN SCHOLARS 25 come of the account of creation as given in the Bible? It seems, besides, that European scholars, on the whole, ale unfit to comprehend that there could be any disinterested literature in the past It is easier for them to comprehend that political or religious revolutions or controvei sies should give rise to new literature through necessity Hence the explanation of Mr Pincott “ The old Brahmans were superstitious, dogmatic believers in the revelation of the Vedas When Buddhism spiead like wild fire, they thought of shielding their religion by mighty arguments and hence produced the darshana literature This assumption so charmingly connects heterogenous events together that, although historically false, it is worth being believed in for the sake of its ingenious explanatory power To return to the subject Yáska lays down & canon for the interpretation of Vedic terms It is that the Vedic terms are yargılca Mahabháshya repeats the same. We have seen how this law is set aside and ignored by the European scholars in the interpretations of the Vedas, whence have arisen serious mistakes in their translations of the Vedas We have also seen how Di Muir, falling in the same mistake, interprets general terms as proper nouns, and how Max Muller also, led by the same erior, wrongly divides the Vedas into two parts, the Chhandas and Mantras We have also seen how, due to the ignorance of the same law, Mantı us upon Mantras have been interpreted as mythological in meaning, whereas some few Mantras could only be interpreted philosophically, thus giving rise to the question of reconciling philosophy with mythology To further illustrate the importance of the proposition, that all Vedic terms are yaugiha, I herewith subjoin the true translation of the 4th Mantra of the 50th Sukta of Rig Veda with my comments thereon, and the translation of the same by Monier Williams for comparison Surya, as a yaugika word, means both the sun and the Divinity Monier Williams takes it to represent the sun only Other terms will become explicit in the course of exposition The Mantı a runs as follows atfufáraçaat weifacxefe Hizi faxaamulle stare il The subject is the gorgeous wonders of the solar and the electric worlds. A grand problem is here propounded in this Mantra Who is there that is not struck with the multiplicity of objects and appearances ? Who that has not lost thought itself in contemplation of the infinite Tarieties that inhabit even our own planet ? Even the varieties of plant life have not yet been counted ber of animal und plant species together with the vast number of mineral compounds may truly be called infinite But why confine ourselves to this earth alone Who has counted the host of heavens and the infinity of stars, the innumerable number of worlds yet The num- ·26 THE TERMINOLOGY OF THE YEDAS made and still remaining to be made? What mortal eye can measure and scan the depths of space ? Laght travels at the rate of 18,0000 miles per second There are stars from which rays of light have started on their journey ever since the day of creation, hundreds of millions of years ago, the rays have sped on and on with the unearthly velocity of 180,000 miles per second through space, and have only nowy penetrated into the atmosphere of our earth Imagine the infinite depth of space with which we are on all sides surrounded Are we not struck with variety and diversity in every direction ? Is not differentiation the universal formula ? Whence have these manifold and different objects of the universe proceeded? How is it that the same Universal-Father-Spint, permeating in all and acting on all, produced these heterogenous items of the universe ? Where lies the cause of difference? A difference so striking and at once so beautiful! How can the same God acting upon the universe produce an earth here and a son there, a planet here and a satellite there, an ocean here and a dry land there, nay, a Swamı here and an idiot The answer to this question is impressed in the very solar constitution Scientific philosophers assure us that colour is not an intrinsic property of matter as popular belief would have it But it 18 an accident of matter Ared object appears red, not because it is essentially so, but because of an extraneous cause. Red and violet would appear equally black when placed in the dark. It is the magic of sunbeams which imparts to them this special influence, this chromatic beauty, this congenial coloration lonely forest, mid gloom and wilderness, à weary traveller, who had betaken himself to the alluring shadow of a pompous tree, lay down to rest and there sank in deep slumber He awoke and found himself enveloped in gloom and dismal darkness on all sides No earthly object was visible on either side A tluck black firmament on high, so beclouded as to inspire with the conviction that the son had never shone there, a heavy gloom on the right, a gloom on the left, a gloom before and a gloom behind Thus laboured the traveller under the ghastly, frghtful windspell of frozen darkness Immediately the heat-carrying rays of the sun struck npon the massive cloud, and, as if by a magic touch, the frozen gloom began to melt, a heavy shower of rain fell down It cleared the atmosphere of suspended dust particles, and, in a twinkling of the eye, fled the moisture-laden sheet of darkness, resigning its realm to awakened vision entire The traveller turned his eyes in ecstatic wonder from one direction to the other, and beheld a dirty gutter flowing there, a crystalline pond reposing here, a green grass meadow more beautiful than velvet plain on one side, and a cluster of variegated fragrant flowers on the other The feathery creation with peacock's train, and deer with slender legs, and chirping birds with plumage Was there lent from Heaven, all, in fact all, darted into vision naught before the son had shone? Had verdant forests, rich with luxuriant vegetation, and filled with the music of birds, all grown in * In 8 ·ARD EUROPEAN SCROLARS 27 is moment ? Where lay the crystalline vaters? There the the blue canopy, where the fiagrant flower ? Had they been transported there by some magical power in a twinkling of the eye from dark dım distant region of chaos? No! they did not spring up in a moment They were already there But the sunbeams had not shed then lusture on them It required the magic of the lustrous sun to shine, before scenes of exquisite beauty could dart into vision It required the luminous rays of the resplendent orb to shed their influence, before the eyes could roll in the beautiful, charming, harmonious, reposeful and refreshing scenes of fragrant green Yes, thus, even thus, this sublimely attractive Univeise, रोचन faza, illuminated by a sun सूर्याभाप्ति, the Sun that knows no setting, the Sun that caused our planets and the solar oib to appear outface, the Sun that evolves the panorama of this grand creation, fazatta, the eternal Sun ever existing through eternity in perpetual action for the good of all. He sheds the rays of His Wisdom all around, the deeply thirsty, parching and blast dried atoms of matter dunk, to satiation, from the ever-flowing, ever-gushing, erer-illuminating rays of Divine wisdom, their appropriate elements and essences of phenomenal existence and panoramic display Thus is this Universe sustained One central Sun producing infinity of colours One central Divinity, producing infinity of worlds and objects Compare with this Monier Williams' trans lation "With speed beyond the ken of mortals, thou, O sun, Dost over tiarel on, conspicuous to all Thou dost create the light, and with it allume The entire universe." We have shown why we regard Chhandas and lantı a as synonymous. We have also seen how Max Muller distinguishes between Chhundas and Nantia, regarding the latter as belonging to the secondary age, as loaded with technicalities, and as being less perspicuous than the former He points out its chief character to be that “these songs are generally intended for sacrificial purposes” Concerning this Mantra period, he says, “One specimen may suffice, a hymn describing the sacrifice of the liorse with the full detail of a superstitious ceremonial (Rig Veda, 1 162)' We shall, therefore, quote the 162nd Sukta of Rig Veda, as it is the specimen hymn of Mux Müller, with his translation, and show how, due to a defective knowledge of Vedic literature and to the rejection of the principle that Vedic terms are all yaugrha, Professor Max Muller translates a purely scientific hymn, distinguishiablo in no characteristics from the chhandas of the Vedas, as representative of an art furral and cumbersome and highly superstitious utual or ceremonial

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·AND EUROPEAN SCHOLARS 29 2) “This Sukta is an exposition of ashwa wdya which means the science of training horses and the science of heat which pervades overywhere in the shape of electricity That'ashwa' means heat will be clear from the following quotations प्रश्वं न त्वा वारवन्तम विदध्या अग्निं नमोभि ॥ Rig Veda. The words ashwam agnim show that ashwa means agni or Heat And further --(Rv 1 27, I.) वृषो अग्निः समियते ऽ श्वो न देववाहनः । तं हविष्मन्त ईडते ।। which means "Agni, the ashwa, carries, like an animal of conveyance, the learned who thus recognize its distance-cari ying pioperties 01, further .-(Shatapatha Br 1 1 3 29-30) वृषो अग्निः । अश्वो ह वा एष भूत्वा देवेभ्यो यचं वहति ॥ The above quotations are deemed sufficient to show both the meanings of ashwa as above indicated Professor Max Müller translates the “devajata" of the mantı a as "sprung from the gods” This is again wrong, for he again takes deva in its popular (laukıkı) sense, god , whereas devajata means “with brilliant qualīties manifested, 01 evoked to work by learned men, the woid deva meaning both brilliant qualities and learned men Again, Max Muller translates "zzrya" merely into vitues, instead of "powergenerating virtues” The true meaning of the mantra, therefore, is — “We will describe the power-generating virtues of the energetic horses endowed with builliant properties, or the virtues of the vigorous force of heat which learned oi scientific men can evoke to work for pui poses of appliances (not sacrifice) Let not philanthropists, noble men, judges, learned men, zuleis, wise men and practical mechanics ever disregard these properties With this compare Max Muller's translation "May Mitra, Varuna, Aryaman, Ayu, India, the Lord of Ribhus, and the Maruts not rebuke us, because we shall proclaim at the sacrifice the virtues of the swift horse sprung from the gods We come now to the second mantra which runs thus यन्निर्णिजारेक्णसा प्रावतस्य राति गृभीतां मुखतो नयन्ति । सुप्राड जो नम्यदिश्वरूप इन्द्रापूष्णोः प्रियमप्येति पाथः ॥ २ ॥ Max Muller translates it thus "When they lead before the horse, which is decked with pure gold ornaments, the offering, firmly grasped, the spotted goat bleats while walking onwards, it goes the path beloved by Indra and Pushan Here a gani there is no sense in the passage The bleating of the goat has no connection with the leading of the offering before the house - ·30 THE TERMINOLOGI OF THE YEDAS & n01 any with its walking onward Nor is the path of Indra and Pushan in any way defined In fact, it is very clear that there is no definite specific relation between the first mantra and this, according to Müller's translation, unless a far-fetched connection be forced by the imagination bent to discover or invent some curious, inconceirable mythology And now to the application of the principle that all Vedic terms are yaugiha Max Muller translates reknasas into 'gold ornaments', whereas it only means 'wealth (see Nighantu, 11 10) Rati, which signifies the mere act of 'guing,' is converted into an offering,' rishiarupa which only means 'one having an idea of all forms' is converted into spotted', aja, which means'a man once born in wisdom, being nerer born again, is converted into a' goat,' memyni, from root mi to injure, is giren to mean'bleating,' suprang, which means, from root prachh to question, one who is able enough to put questions elegantly,' is translated as' walking onwaid', pathah, wluch only means drink or food, is translated into 'path', and, lastly, the words andra and pushan, instead of meaning the governing people and the strong, are again made to signify two deities with their proper names 'Indra' and 'Pushan,' Concerning the word patha, writes Yaska, 17 7 - पाथोऽन्तरिक्षं । उदकसमपि पाय उच्यते पानात् । अन्नमपि पाथ उच्यते पानादेव ॥ Muhhato nayantı, wluch means, 'they bring out of the speech', oi 'they explain or preach,' is translated by Max Muller into they lead before It is thus clear that, in the one mantra alone, there are nine words that have been wrongly translated by Max Muller, and all is due to this that the yaugrha sense of the words has been ignored, the rurhi or the lauhiha sense being everywhere forced in the translation The translation of the mantra, according to the sense of the words we have given, will be "They who preach that only realth earned by righteous means should be appropriated and spent, and those born in wisdom, who are well-versed in questioning others elegantly, in the science of forms and in correcting the unwise, these and such alone drink the potion of strength and of power to govern The connection of this mantra with the foregoing is that the ashwa zidya, spoken of in the first mantra, should be practised only by those who are possessed of mghteous means, are wise, and hare the capacity to govern and control We come noF to the 3rd mantra of 162nd Sukta TG 62727. go aga a anfaat qout Hoitolaa fazaaza: 1 अभिप्रिय यत्पुरोलाशमवता त्वष्टे देनं सौश्वसाय जन्विति ॥ ३ ॥ Max Vuller translates it thns,- organ of 66 ·AND ECROPEAN SCHOLARS 31 > one sel vice “This goat, destined for all the gods, is led first with the quick horse, as Púshan's share, for Trashtrı himself raises to glory this pleasant offering which is brought with the horse" Here, again, we find the same artificial stretch of imagination wluch is the characteristic of this translation How can the goat be 'destined for all gods,' and at the same time be 'Pushan's share alone? Here Max Muller gives a reason for the goat being led first as Púshan's share, the reason is that 'Tvashtu himself raises to glory this pleasant offering' Now, who is thus Trashtrı, and how is he related to Pushan? How does Trashtrı himself raise to glory this pleasant offering? All these are questions left to be answered by the blank imagination of the leader Such a translation can only do It is that of making fools of the Vedic rhis whom Max Muller supposes to be the authors of the Vedas The word vishwader yas, which Max Muller translates as destined for all the gods, can never grammatically mean so The utmost that one can make for Max Muller on this word is that vishu aderyas should mean 'for all the devas,' but 'destined ' is a pure addition unwarranted by granmar Vishwaderya is formed from vishwadera by the addition of the suffix yat in the sense of tatra sadhu (See Ashtadhyayı, IV 4, 98) The meaning is - fazad eam fecunha higfázacza 0i zuhu aderyas is whatsoever is par excellence fit to produce useful properties We have spoken of Max Muller translating pushan, which means stiength, into a proper noun Trashtra, which simply means one who behts things, oi à skilful hand, is again concerted into a proper noun Purodasha, which means food well-cooked, is tianslated into offering The words 'which is brought with' are, of course, Max Muller's addition to put sense into what would otherwise be without any sense Ariat which, no doubt, sometimes means a horse, here means' knowledge' Foi, if hoise were intended, some adjective of significance would have so changed the meaning Saushravasaya Jinatı, which means “obtains for purpose of a good food,” Shravas (in Vedic Sanskrit, meaning food or anna,) is translated by Max Mullei into 'raises to glory' The true meaning would be “ The goat possessed of useful properties yields milk as a strengthening food for horses The best cereal is useful when made into pleasant food well-prepared by an apt cook according to the modes dictated by specific knowledge of the properties of foods” We have criticised Max Muller's translation of the first three mantras of the suhta in detail, to show how he eris at erery step, in every case the erior consisting in taking the rur hi meaning instead of the yaugrha one of the word It will not be difficult to pass from mantra to mantra till the hymn is finished, and show that the true origin of all ei rois lies in not recognising the yaugrha sense of Vedic terms But we deem the above three meantras as sufficient We > : 1 1 ·32 THE TEPPINOLOGY OF THE VEDAS however, subjoin herewith Max Muller's translation of the remaining mantras of this hymn, with our occasional remarks in the foot-notes Max Muller's translation 4 “When thrice at the proper seasons, men lead around the sacrificial horse which goes to the gods, Pushan's share comes first, the goat, which announces the sacrifice* to the gods 5 Hotri, Adhvaryu, Avaya (Pratiprasthatrı), Agnimındha (Agni dhra), Gravagrabha (Gravastut), and the wise Sanstn (Prasastrı), may you fill the streams (round the altar) with a sacrfice which is well-prepared and well-accomplished † 6 They who cut the sacrificial post, and they who carry it, they who make the nng for the post of the horse, and even they who bring together what 18 cooked for the horse, may their work be with us 7 He came on my prayer has been well performed), the bright backed horse goes to the region of the gods W18e poets celebrate him, and we have won a good friend for the love of the gods 8 The halter of the swift one, the heel-ropes of the horse, the head-ropes, the girths, the bridle, and even the grass that has been put into his mouth may all these which belong to thee be with the gods 9. What the fly eats of the flesh, what adheres to the stick, or to the axe, or to the hands of the immolator and his nails, may all these which belong to thee be with the gods I 10 The ordure that runs from the belly, and the smaller particles of raw flesh, may the immolators well prepare all this, and dress the sacrifice till it is well-cooked § * The word yażna which originally adicates any action reguiming association of men or objects, and productive of beneficial results, is always translated by European scholars as sacrifice' The notion of sacrifice is a purely Christian notion, and bas no place in Vedic philosophy It 18 foreign to the genuine religion of India Hence all translations in which the word 'sacrifice' occurs are to be rejected as fallacious + Max Müller herein puts five words as proper pouns, and thus does not accept their yaugla sense The words 'round the altar' are supplied by Muller's imagination on the ground that sacrifices are conducted at the altar Both ideas are foreign to Vedic philosophy I Here Max Müller does not understand the structure of the sentence The original words are ashrasya Iravisho which he takes to mean 'the flesh of the horse,' bot kravisho is an adjective qualifying ashrasya, the whole really means, of the pacing Kravisho does not mean of the flesh 'but 'pacing' from the root kram, to pace The meaning would be • What the dy eats of whatever dirty adheres to the horse," &c. Again the words soarau and suadhitu are translated into stick and are which 18 never their meaning & Amasya kravsho, which means 'raw food yet undigested and disposed to come ont 18 similarly translated by Muller into 'raw flesh' bere Ama is the state of the undigested food in the belly Here again, Muller does not follow the structure of the manira horse' ·AND EUROPEAN SCHOLARS 33 a 11 The juice that flows from thy roasted limbs on the spit after thou hast been killed, may it not run on the earth or the grass, may it be given to the gods who desire it * 12 They who examine the horse when it 18 roasted, they who say "it smells well, take it away,” they who seive the distribution of the meat, may their work also be with us + 13 The ladle of the pot where the meat is cooked, and the vessels for sprinkling the juice, the vessels to keep off the heat, the covers of the vessels, the skewers, and the knives, they adorn the horse. 14 Where he walks, where he sits, where he stirs, the footfastening of the house, what he drinks, and what food he eats, may ll these which belong to thee, be with the god ! 15 May not the fire with smoky smell make thee hiss, may not the glowing cauldron swell and burst The gods accept the horse if it is offered to them in due form 16 The cover which they stretch over the horse, and the golden oi naments, the head-ropes of the horse, and the foot-ropes, all these which are dear to the gods, they offer to them 17 If some one strike these with the heel or the whip that thou mayst lie down, and thou art snorting with all thy might, then I Turfy all this with my prayer, as with a spoon of clarified butter at the sacrifice 18 The axe approaches the 34 ribs of the quick horse, beloved, of the gods Do you wisely keep the limbs whole, find out each joint and strike I 19 One strikes the brilliant horse, two hold it, thus 18 the custom Those of thy limbs which I have seasonably prepared, I sacrifice in the fire as balls offered to the gods § 20 May not thy dear soul burn thee while thou art coming near, may the axe not stick to thy body May no greedy and unskilful immolator, missing with the sword, throw thy mangled limbs together. .. 3 1 . Bir . Ayain pachyamarad, which means forced by the heat of anger,' 18 translated by Muller as roasted,' and hatasya, which means 'propelled,' 18 here translated by Müller as killed + The translation of this mantra is especially note rorthy The trord icazınam, from waja, cereals, 18 here taken as meaning 'horse,' and Professor Max Muller 18 80 anrious to bring forth the sense of the sacrifice of the horse that, not content with this, he interprets mansa bhiksham upaste, which means 'he serves the absence of meat into 'serves the meat' Can there be anything more questionable 9 # The number of ribs mentioned by Muller 18 Torth being counted and verified Pankri which means a zigzag motion 18 hore translated as 'nb' This requires proof & Trashti rashvasya is here translated as 'brilliant horse,' as if ashva srere the noun and tvashta its qualifying adjective The reverse is the truth Twastha is the doua signifying electricity, and ashva 18 the qualifying adjectire signifying all-pervading The words, "offered to the gods," in the end of the translation are pure addition of Max N uller, to give the whole a mythological coloring 31 tehdit ters ·34 THE TERMÍNOLOGY OF THE VEDIO * 21 Indeed thou diest not thus, thou sufferest not; thou goest to the gods on easy paths The two horses of Indra, the two deer of the Maruts have been yoked, and the horse come to the shaft of the ass (of the uswins). 22 May this house give us cattle and horscs, men, progeny and all-sustaining wealth May Aditi keep us from sin, may the horse of this sacrifice give us strength!”-pp. 553-554. We leave now Max Muller and his interpretations, and come to another commentator of the Vedas, Sáyana. Sáyana may truly be called the father of European Vedic scholarship. Sáyana 14 the author from whose voluminous commentaries the Europeans have drunk in the deep wells of mythology It 18 upon the interpretation of Madhava Sáyana that the translations of Wilson, Benfey and Langlois are based. It is Sáyana whose commentaries are appealed to in all doubtful cases. "If a dwarf on the shoulders of a giant can see further than the giant, he is no less a dwarf in comparison with the giant” If modern exegetes and lexicographers standing at the top of Sáyana, 2.6., with their main knowledge of the Vedas borrowed from Sáyana should not exclaim, Sayana intimates only that sense of the Vedas which was current in India some centuries ago, but comparative philology gives us that meaning which the poets themselves gave to their songs and phrases", or, if they should exclaim that they have the great advantage of patting together ten or twenty passages for examining the sense of a word which occurs in them, which Sáyana had not nothing is to be wondered at Madhava Sáyana, the voluminous commentator of all the Vedas of the most important Brahmanas and a Kalpa work, the renowned Mrmansust, --he, the great grammarian, who wiote the learned commentary on Sanskrit radicals yes, he is still a model of learning and & colossal giant of memory, in comparison to our modern philologists and scholars Let modern scholars, therefore, always bear in mind, that Sáyana is the life of their scholarship, their comparative philology, and their so much boasted interpretation of the Vedas and if Sáyana was himself diseasedwhatsoever the value of the efforts of modern scholars ---their comparative philology, their new interpretations, and their so-called marvellous achievements cannot but be diseased Doubt not that the vitality of modern comparative philology and Vedic scholarship is wholly derived from the diseased and defective victuals of Sáyana's learning Sooner or later the disease will develop its final symptoms and sap the foundation of the very vitality it seemed to produce No branch of a tree can live or flourish when separated from the living stock No interpretations of the Vedas will, in the end, erer succeed unless they are in accord with the living sense of the Vedas in the Nirukta and the Brahmanas. Hari is again as a Tilthi word translated into "ttro horses of Indra" and prisha's into two deur of marits The 'shaft of the Ass' 18, perhaps, the greatest curiosity Slax Muller could present as a sign of mythology ·AXD FUROPEAN SCHOLARS - I quote here a mantra from Rigveda, and will shou how Sáyana's interpretation radically differs from the exposition of Nnukta The mantra is from Rigveda, ix 96 It iuns tlius ब्रह्मादेवाना पदवी कवीनामृषिविप्राणां महिषो सृगाणाम् । येनो गृध्राना स्वधितिर्वनानां सोसः पवित्रसत्येति रेभन् । Says Sàyana “God himself appears as Brahma among the gods, India, Agni, &cc He appeais as a poet among the diamatists and winters of lics, He appears as Vashishtha, &c among the Brahmanas, He appears as a buffalo among quadrupeds, He appears as an eagle aniong buds, He appears as an are in the forest, He appears as the soma-juice purified by mantras excelling in its power of purification the sacied waters of the Ganges, &c, &c” The translation bears the stamp of the time when it was produced It is the effort of a Pandit to establish his name by appealing to popular prejudice and feeling Evidently when Sayana wote, tho religion of India was "pantheism,” 01, everything is God, evidently superstition had so fai increased that the waters of the Ganges were regarded as sacred , incarnations were believed in, the worship of Brahma, Vasshtha and other rishis was at its acme It was probably the age of the di amatists and poets Sàyana was lumself a resident of some city or town He was not a villagei He was familiar with the axe as an insti ument of tlie destruction of forests, &c but not with the lightning oi file as a similai but more powerful agent His translation does not muior the sense of the Vedas but that of his own age His interpretation of brahma, hari, dera, rishi, upra, mahisha, mnga, shyena, gndhra, Rana, soma, paratha-of all these words, without one exception, 18 purely rúa hi oi lauhiha Now follows the exposition of Yàska in his Nuukta, xiv 13 There is not a single word that is not taken in its yaugiha sense Says Yaska -- अथाध्यात्मं ब्रह्मादेवानामित्ययमपि ब्रह्मा अवति देवानां देवनकर्मणा- मिन्द्रियाणां पदवी कवीनामित्यपि पदं वेनि कवीनां कवीयसानानासिन्द्रि- याणामृषिर्विप्राणामित्ययमप्य॒षिणो भवति विप्राणां व्यापनकर्सणासिन्द्रियाणा महिषो मृगाणामित्ययमपि महान् भवति सार्गणाकरणारिन्द्रियाणां श्येनो गृध्रानामितिश्येन प्रात्मा अवति श्यायते न कर्मणो गृध्राणीन्द्रियाणि गृध्यते न कर्मणो यत एतस्मिस्तिष्ठति स्वधितिर्वनानामित्ययसपि स्वयं कमाण्यात्मनि धत्ते वनानां वनन कर्मणामिन्द्रियाणा सीसः पवित्रसटेति सूयमानीऽयमेवैतत सर्वमनुभवत्यात्मगतिमाचष्टे ।

·36 THE TERIUSOLOGY OF TIE TEDÅS. We will now speak of the spiritual sense of the mantra as Yaska gives it It is his object to explain that the human spirt is the central conscious being that enjoys all experience. « The external world as rerealed by the senses finds its porpose and object, and, therefore, absorption, in this central being. The indriyas or the senses are called the deras, because they have their play in the er. ternal phenomenal world, and because it is by them that the external world is revealed to us. Hence Atma, the human spirit, is the brahma deranam, the conscious entity that presents to its consciousness all that the senses rereal Similarly, the senses are called the harayas, because one learns by their means The Atma, then, is padari harinam or the true sentient being that understands the working of the senses, Further, the Atma is rishir tipronam, the cognizor of sensations; ripra meaning the senses as the feelings excited by them pertade the whole body. The senses are also called the mrigas, for they hunt about their proper aliment in the external world. Atma is mahreho mriganam, ie, the great of all the hunters The meaning is that it is really through the power of Atma that the senses are enabled to find out their proper objects. The Atma is called shyena, as to it belongs the power of realization; and gndhras are the indryas, for they provide the material for such realization. The Alma, then, pervades these senses Farther, this Aima, is szeadhitir rananam, or the master whom all endriyas serre. Swadhitz means Atma, for the activity of Atma is all for itself, man being an end unto himself. The senses are called cana, for they serve their master, the human spint. It is this Atma that, being pure in its nature, enjoys all.” Such, then, is the yaugiha sense which Yaska attaches to the mantra Not only is it all consistent and intelligible unlike Sáyana's which conveys no actual sense, not only is each word clearly defined in its yaugha meaning, in contradıstinction with Sáyana who knows no other sense of the word than the popular one, but there is also to be found that simplicity, naturalness and truthfulness of meaning, rendering it independent of all time and space, which contrasted with the artificiality, burdensomeness and localisation of Sáyana's sense, can only proclam Sáyana's complete ignorance of the principles of Vedic interpretation. This is Sayana, upon whose commentaries of the Vedas are based the translations of European scholars. We leare now dlar Juller and Sáyana with their rurki translations, and come to another question, which, though remotely connected with the one jast mentioned, is yet important enongh to be separately treated. It is the question concerning the Religion of the Pedas. European scholars and idolatrons saperstitious Hindus are of opinion that the Vedas inculcate the worship of innumerable gods and goddesses, Deratas The word dcrata is a most fratful source of error, and it is very necessary that its exact meaning and application should be determined Not understanding the Vedic sense of zhe word derata, and easily admitting the popular superstitious in- ·AND EUROPEAN SCHOLARS. 3 terpretation of a belief in mythological gods and goddesses, crumbling into wretched idolatry, European scholars have imagined the Vedas to be full of the worship of such materials, and have gone so far in their reverence for the Vedas as to degrade its religicn eren below polytheism and perhaps at par with atheism. In their fit of benerolence, the European scholars have been gracious enough to endov this religion with a title, a name, and that is Henotheism After classifying religions into polytheistic, dualistic, monothem istic, remarks Max Maller. « It would certainly be necessary to add two other classes-- the henotherstec and the atherstec Henotheistic religions differ from: polytheistic, because, although they recognize the existence of various deities or names of deities, they represent each deity as independent of all the rest, as the only deity present in the mind of the worshipper at the time of his worship and prayer This character P8 very prominent in the religion of the Vedic poets. Although many gods are invoked in different hymns, sometimes also in the same hymui, yet there is no rule of precedence established among them, and, according to the varying aspects of nature, and the varying cravings of human heart, it is sometimes Indra, the god of the blue sky, sometimes Agni, the god of fire, sometimes Varuna, the ancient god of the firmament, who are praised as supreme without any suspicion of rivalry, or any idea of subordination This peculiar phase of religion, this worship of single gods forms probably everywhere the first stage in the giowth of polytheism, and, deserves, therefore, a separate nane. To further illustrate the principles of this new religion, henotheism, says Max Muller- “ When these indivdual gods are invoked, they are not conceived as limited by the power of others as superior or inferior in rank. Each god is to the mind of the supplicant as good as all the gods He is felt, at the time, as a real divinity, as supreme and absolute, in spite of the necessary limitations which, to our mind, a plurality of gods must entail on every single god All the rest disappear for a moment from the vision of the poet, and he only who is to fulfil their desires stands in full light before the eyes of the worshippers 'Among you, O gods, there is none that is small, none that is young, you are all great indeed,' is a sentiment which, though perhaps not so distinctly expressed as by Manu Vaivasrata, nevertheless, anderlies all 54 the poetry of the Veda Although the gods are sometimes distinctly ť invoked as the great and the small, the young and the old (Rv 1 27-13), this is only an attempt to find out the most comprehensive expression for the divine powers, and nowhere is any of the gods represented as the slave of others” † As an illustration " * [: 7 1 so * Mar Müller Lectures on the Science of Religion, London, 1873, pp 141-142. Jax Muller History of Ancient Sanskrit Literature pp 532 533 ·TITE TTRJINOLOGY OF TIL VIDAS While Agni is Says "Illien Agni, thic lord of fire, is addressed by the poet, he is spoken of as the f1'st youl, not inferior even to Indra insekerl, India is forgotten, there is no competition between the two, 1101 anı zivalry between them and othei gods This is a most important feature in the religion of the Veda, and has never been taken into consideration by those who have written on the history of ancient polytheism" We have seen what Jar Vuller's view of the Religion of the Tedas is We may be sure that the review of other European scholars also cannot be otherwise Is henotheism really, then, the religion of the Vedas? Is the worship of devatas an essential feature of Vedic 1.0islup die we to believe Max Müller and assert thiet the nation to wluch he hesitates to deny instinctive monotheism, has so far uprooted its instincts as to fall down to an acquired belief in lienotheism?* No, not so Vedas, the sacred books of the primitive Aryans, are the purest record of the highest form of monotheism possible to conceire Scholars cannot long continue to misconstrue the Vedas, and ignore the laws of their interpretation Taska अथातो देवत तद्यानिनामानि garatgatai देवतानां तद्देवल मित्या चक्षते सैषा देवतोपपरीक्षा यत्काम ऋपिर्यस्यां तेवतावामर्थपत्यमिच्छन् स्तुति Husa nèaa 7 Hat Hafa 11 - Nirukta, fli, 1 Deratu is a general term applied to those substances whose attubutes are explained in a mintru The sense of the above is that 12 hen it is known which substance it is that forms the subject of exposition in the mantra the term signifying that substance is called the devels of the inntire Take, for instance, the muntru अगिनं दृतं पुरोटवे हव्यवाहमुपवे ॥ देवां ॥ २॥ प्रासादयादिह ।। यजु: २३ । १०॥ "I present to your consideration agni which is the fruitful source of worldly enjoy ments, which is capable of prorking as though it were a messenger, and is endowed with the property of preparing all our fvorls Hearve, and do the same” Since it is non that forms the subject matter of this mantra, rigni would be called the devrta of this mantra Hence, says Yaska, a mantra is of that deatre, with the object of expressing rchose properties, God, the Omniscient, rerealed the mantra We find an analogous sense of the word devata in another part of Virukta Says Yaska FA EFôrrall Nirukta, 1 2 Jas Jullei , History of Ancient Sanshrit Literature, p 346 ·AND EUROPEAN SCHOLARS, 39 'Whenever the process of an art is described, the mantia that completely describes that process is called the devata (oi the index) of that piocess' It is in tlus sense that the devata of a mantra is the index, the essential key-note of the meaning of the mantra There is in this analysis of the word no reference to any gods or goddesses, no mythology, no element worship, no henotheism If this plain and sinple meaning of devata were understood, no more will the mantras having mai ut oi agno for their devatus be regarded as hymns addressed to the stoi m-god” 01 the god of fire,” but it will be perceir. ed that these munti as ticat respectively of the properties of mur ut and of the properties of agne It will, then, be iegarded, as said elsewhere in Nuukta देवो दानाहा दीपनाद्दा द्योतनाहा द्युस्थानो भवतीति वा ॥ Nirukta vil 15 that whatsoever oi whosoever is capable of conferring some advantage upon us, capable of illuminating things, or capable of explaining them to us, and lastly, the Light of all lights, these are the fit objects to be called deratas This is not in any way inconsistent with what has gone before befoie For, the devuta of a mantı, being the key-note of the sense of the mantil, is a woid capable of rendering an explanatron of the mantit, and hence is called the devatır of that mantra Speaking of these devrta,, Yáska wiites something which even goes to show that people of lus time had not even the slightest notion of the gods and goddesses of Max Muller and superstitious Hindusgods, and goddesses that are now forced upon us under the Vedic designation, devuta Says Yáska अस्ति ह्याचारोव हुल्म् लोके देवदेवत्यमतिथिदेवत्य पितृदेवत्यं ।। Nirukta Vii 4 'We often find in common practice of the world at large, that leained men, paionts, and utzthes, (those guest-missionaries who have no fixed i esidence, but wander about fiom place to place benefitting the world by then eligious instructions), are regarded as devatas or called by the names of devilties' It is clear from the above quotation, that religious teachers, paients and learned men, these alone, or the like, were called devatas and no otheis, in Yáska's time Had Yáska known of any such idolatı y or henotheism or devntı worship, which superstztious Hindus aie so fond of, and which Professor Max Muller is so intent to find in the Vedas, or had any such worship prevailed in his time, even though he himself did not share in this worship, it is impossible that he should not have made any mention of it at all, especially when speaking of the common practice among men in general There can be 110 doubt that element worship, or nature worship, is not only foreign to the Vedas and the ages of Yáska and Pánını and Vedic i ishes and munus, but that idolatry and its paient inythology, at least in so far as Aryararti is concerned, are the produits of iccent times ·0 THE TERMINOLOGY OF THE TEDAS To return to the subject. Te hare seen that Yaska regards the names of those substances whose properties are treated of in the mandrit as the deratas What substances, then, are the dentas? They are all that can form the subject of human knowledge All human knowledge is limited by two conditions, 2 e., time and space Our knowledge of causation is mainly that of succession of erents and succession is nothing but an order in time Again, our knowledge must be a knowledge of something and that something must be somewhere. It must have a locality for its existence and occurrence Thus far, the circumstunces of our knowledge time and loculity. Now to the essentials of knowledge The most eshaustire dinsion of human knotsledge is between objective and subjective Objective knowledge is the knorrldge of all that passes without the human body It is the knowledge of the phenomena of the external universe Scientific men hare arrired at the conclusion that patural philosophy, ie, philosophy of the material universe, rereals the presence of two things, matter and force. Blatter as matter is not known to us It is only the play of forces in matter producing effects, sensible, that is known to as Hence the knowledge of external Torld is resolved into the knowledge of force wth its modifications we come next to subjective knowledge In speaking of subjectire bottledge, there is firstly, the ego, the human spirit, the conscious entity ; secondly the internal phenomena of which the human spirit is conscious. The internal phenomena are of two kinds. They are either the voluntary, intelligent, self-conscious activities of the mind, which may hence be designated deliberute activities: or the passive modifications effected in the functions of the bods by the presence of the human spint These may, therefore, be called the vital actilities. An apriori analysis, therefore, of the knowable leads us to six things, time, locality, force, liuman spui it, deliberate actruities and retett activities. These things, then, are fit to be called deratas The conclusion to be derired from the abore enumeration is, that if the account of Nirulta concerning Vedic deatas, as we have giren, be really true, we should find Vedas inculcating these six things time, locality, force, human spirit, deliberate actrities and zital actuzztres as dentus, and no others. Let us apply the crucial test Te find, horerer, the mention of 33 delatus in such mantras as these त्रयस्त्रिंशतास्तुवतभूतान्यशाम्यन् प्रजापतिः परमेष्ट्याधिपतिरासीत् Tajur, ur. 31 यस्य त्रयस्त्रिंशद्देवा अङ्ग गावा विकिरे। तान्दै त्रयस्त्रिंशदेवाने के ब्रह्मविदो विटुः ॥ अथर्व X.xxii 4-27. « The Lord of all, the Ruler of the universe, the Sustainer of all, holds all things by 33 derutas » ·AND EUROPEAN SCHOLARE. 41 ing । "The knowers of true theology recognize the 33 devatas performtheir proper organic functions, as existing in and by Him, the One and Only Let us, therefore, see what these 33 devatas are, so that we may be able to compare them with our a prior2 deductions and settle the question We read in Shatapatha Brahmana सहोवाच महिमान एवैषामेते त्रयस्त्रि शत्वेव देवा इति। कतमेते त्रयस्त्रिं शदि त्यष्टौ वसव एकादशरुद्रा हादशादित्यास्ता एकत्रिंशदिन्दश्चैव प्रजाप- तिश्च प्रयस्त्रिंशाविति ॥ ३॥ कतमे वसव इति । अग्निश्च पृथबीच वायुश्चा- न्तरिक्ष चादत्त्यश्च द्योश्च चन्द्रमाश्च नक्षत्राणि चैते वसव एतेषु हीदं सब वसुहितमेते हीदए सबै वासयन्ते तद्यदिदम् सर्वं वासयन्ते तस्माइसव इति ॥ ४ ॥ कतमे रुद्रा इति । दशम पुरुषे प्राणायात्मैकादशस्ते यदास्मान्मा- च्छरीरादुत्क्रामन्त्यथ रोदयन्ति तद्यद्री दयन्ति तस्माद्रुद्रा इति ॥५॥ कतम आदित्या इति हादश मासाः सवत्सरस्यैता आदित्या एते हीदए सर्वमाददाना यन्ति तद्यदिदए सर्वमाददाना यन्ति तस्मादादित्य इति ॥ ६ ॥ कतम इन्द्रः कतम प्रजापतिरिति । स्तनयित्नुरेवेंदो यन्तः प्रजापतिरिति । कतमः स्तनयि- त्नु रित्नु शनिरिति कतमो यन्न इति पशव इति ॥७॥ कतमेते त्रयोदेवा इतीम एव त्रयोलोका एषु हीमे सर्वे देवा इति कतमी हौ देवावित्यन्नं चैव प्राणश्चे- ति। कतमो अध्येध इतियोऽयं पवते ॥ ८॥ तदाहुः यदयमेक एव पवतेऽथ क- थमध्यर्ध इति यदस्मिन्नदएसर्वमाध्यो नाय॑ध इति । कतम एको देव इति सब हा, त्यदित्याचक्षते ॥ xIV. 16 Vade p. 66, (Veda Bháshya Bhúmika by Swami Dayanand Saraswati). The meaning is ~~-Says Yajnavalkya to Shakalya, “ there are 33 devatas which manifest the glory of God, 8 vasus, 11 rudras, 12 adityas, 1 india and 1 prajapatı, 33 on the whole. The eight vasus are 1 heated cosmic bodies, 2 planets, 3 atmospheres, 4 superterrestrial spaces, 5 suns, 6 rays of ethereal space, 7 satellites, 8 These are called vasus (abodes), for, the whole group of existences resides in them, viz, they are the abode of all that lives, moves, or exists The eleven rudras are the ten prdnas (nervauric forces) enlıvening the human frame, and the eleventh is átma (the human spirit) These are called the rudras (from root rud to weep), because when they desert the body it becomes dead, and the relations of the dead, in consequence of this desertion, begin to zeep. The । stars ।

·42 TIIE TERMINOLOGY OF TIE VEDIS ance « They << The twelve adityns are the twelve solar months, marking the course of time They are called édityns as, by then cyclic motion, they produce twele údrtyrs are the twelve solar months, marking the course of changes in all, objects, and hence the lwpse of the term of eerstence for erich object Adityrt means that w lucb causes such a lapse Indra is the all-pervadıng electricity oi force Prajápıtı isyuna (an active voluntary association of objects on the part of man, for the purposes of art, or association with other men for purposes of teaching or learning) It also means Pushús (the useful animals) Yuna and useful animals are called prajaprti, as it is by sach actions and by such animals that the world at large derives its materials of susten- That, tlien, are the three dertius"? Asks Shakalya are," replies Yajnavalksa, "the 3 lokas , (viz, localıtı, name and birth) That are the two deratus '--asked he Yâynaralkya replied, “proines (the positive substances) and annı (the negative substance) What is the Adhyurdhri' He asks Yajna vlkya replies, Adhyardha is the universal electricity, the sustainer of the unirerse, known as sutrátmé" L'estly, he inquired," Tho is the oue Devutu ?" Yâznavalkya replied, God, the adorable Ttese, then, are the thuty-three deratas mentioned in the Vedas Let us see how far this analysis agrees with our a priori deduction The eight vasus enumerated in Shatapatha Bralimana are clearly the loculities, the eleren zudras include, firstly, the ego, the human spirit, and secondly, the ten nervouric forces, which may be approximately taken for the vital activities of the mind, the twelre à drtyris comprise time, electricity is the all-perrading force, whereas projúpatı, (yazna or poshus,) may be roughly regarded as comprising the objects of intelligent deliberate activities of the nund When thus understood, the 33 derntas will correspond with the sis elementsof our roagh analysis Since the object here is not so much as to show exactness of detail as general coincidence, partial differences may be left out of account It is clear, then, that the interpretation of deratas which Yaska gives is the only interpretation that is consistent with the Vedas and the Brahmanas That no doubt may be left concerning the pure monotheistic worshup of the ancient Aryas, ne quote from Nirukta again महाभाग्याद्देवताया एक प्रात्मा बहुधा स्तृयते एकस्यात्मनोऽन्ये देवा प्रतङ्गानि भवन्ति । कमजन्मान आत्मजन्मान आत्मैवेषा रयो भवति आत्माऽश्वा आत्मा TAATÂGT FICA eä ĉarażari ll Niruhta, vii 4 This means - “Leaving off all other devatas it is only the Supreme Soul that is worshipped on account of His omnipotence Other deratas are bat the prutyringus of tlus Supci nal Soul, 1 6, they but mully mani- ·AND EUROPEAN BCHOLARB 45 fest the glory of God All these devas owe their bith and power to Him In Him they have theii play Through Him they exercise their beneficial influences by attracting properties, useful, and repelling properties, injurious Ho alone is the All-m-All of all the devas From the above it will be clear that, in so far as worship is concerned, the ancient Aiyas adored the Supreme Soul only, regarding Him as the life, the sustenance and dormitory of the world And yet pious Christian inissionaries and more pious Christian philologists are never tired of propagating the lie before the world, that the Vedas inculcate the worship of many gods and goddesses Writes a Christian missionary in India " Monotheism is a belief in the existeuce of one God only, polytheran is a belief in the plurality of gods Max Muller says, must employ technical terms, the religion of the Veda is polytheism, not monotheism' The 27th hymn of the 1st Ashtaka of the Rigveda concludes as follows Venei ation to the great gods, veneration to the lesser, veneration to the young, veneration to the old , we worship the gods as well as we are able may I not omit the praise of the older "If we divinities:"* The pious Christian thus ends his remarks on the religion of the Vedas Pantheism and polytheism are often combined, but monotheism, in the stuct sense of the word, is not found in Hinduism" Again says the pious missionary « Ram Mohan Röy, as already mentioned, despised the hymns of the Vedas, he spoke of the Upanishads as the Vedas, and thought that they taught monotheism. The Chhandogya formula, cha mevad witryan binh m«,' was also adupted by Keshub Chander Sen But it does not mean that there is no second God, but that there is no second anything—a totally different doctine Thus it 18 obvious that Christians, well saturated with the truth of God, are not only anxious to see monotheism off the Vedas, buv even off the Upanishads Well might they regard their position as safe, and beyond asgail on the strength of such translations as these – “ In the beginning there arose the Bıranyagai bha (the golden gern) —He was the one born lord of all this He established the earth and the sky - Who is the God to whom we shall offer our sacrifice > Vax Muller "He who gives breath He who gives strength, whose command all the bright gods rovere, whose shadow is immortality, whose shadow is death -Who is the God to whom te shall offer our sacrifico ?" Ibid * John Vurdoch Religious Reform, Part III, Vedic Hinduism.

·14 THE TERUTNOLOGY OF THE TEDA8. Hiranyagarbha, which means 'God in whom the whole luminous universe resides in a potential state' is translated into the golden germ The word jatah is detached from its propor construction and placed in apposition with patir, thus giving the sense of "the one born lord of all this” Perhaps, there is a deeper meaning in this Christian translation Some day, not in the very remote future, these Christians will discover that the golden germ means 'conceived by the Holy Ghost,' whereas the one born lord of all'alludes to Jesus Christ In one of those future happy days, this mantra of the Veda will be quoted as an emblematie of a prophecy in the dark distant past, of the advent of a Christ whom the ancients knew not. How could they, then, adore him, but in the language of mystic interrogation? Hence the translation, "Who is the God to whom we shall offer our sacrifice ?” Even the second mantra, Mas Muller's translation of which we have subjoined above, has been differently translated by an audacious Christian What Max Muller translates as "He who gives breath," was translated by this believer in the word of God, as “ He who sacrificed Himself, ie, Jcsus Christ” The original TVords in Sanskrit are य आत्मदा Let us pass from these mantras and tho misinterpretations of Christians to clear proofs of monotheism in the Vedas. We find in Rigveda the very mantra, which yields the golden germ to European interpreters It runs this हिरणयगर्भ : समवर्तताग्रे भूतस्य जात : पतिरेक आसीत्। सदाधार पृथिवीं द्यामुतेमा कस्मै देवाय हविषा विधेम| Which means- 'God existed in the beginning of creation, the only Lord of the anbor universo He is the Eternal Bliss whom we should praise and adore In Yajur Veda, xvi, 19, we find facandagaa facaat Ant fagaat aega faggatura i संबाहुभ्यांधमति संपतत्रैवाभूमी जनयन्देव एक : ॥ Which means :- "Being all-vision, all-power, all-motion in Himself, He sustains with IIis power the whole universe, Himself being One alone" And in Atharva Veda, XIII. iv 16-21, ve find न द्वितीयो न तृतीयश्चतुर्थो नाप्युच्यते सएप एक एक वृदेक एव । सर्वे अस्मिन् देवा एकहतो भवन्ति ॥ Which NA medis “There are neither two gods, nor three, nor four, .non ten He is one and only one and rerrades the whole universe All other things live, unoye and have then being in Him”

·CRITICISM
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MONIER WILLIAMS "INDIAN WISDOM."

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·CRITICISM ON MONIER WILLIAMS "INDIAN WISDOM." INTRODUCTION . • We have mentioned the Preface, the Introduction and the review of the Vedas We now come to the Brahmanas and the Upanishads The very ancient theological and religious records also find a place here They occupy 21 pages Then come the Six Schools of Philosophy,--the Niyaya, the Sankhya, the Vaisheshaka, the Yoga, the Purva Mimansa and the Vedanta schools This chapter runs through 78 pages Then we come to Jainism and Bhagwat Gita Bhagwat Gita has been, with great truth, styled the eclectic school of philosophy, and why not so, the Sankhya Maiga, the Yoga Marga and the Bhakti Marga, the thret royal roads to salvation, are equally rocognised This occupies 28 pages We come now to the Vedangas,- Siksha, Vyakarana, Nirukta, Chhanda and Jyotish,--alphabet, grammar, etymology, prosody and astronomy This occupies 46 pages Then come the Smritis, they occupy 114 pages Manu Smriti and Yajnavalkya are thoroughly reviewed The author is at home here He is well pleased to find matters of condemnation in Manu and Yajnavalkya We come, then, to Ramayana and Mahabharta Bulky as these books are, a bulk of 140 pages of the book is devoted to these epic poems The later dramas, Puranas, &c, only deserve a passing notice They occupy The following is the suinmary PAGES Preface and Introduction 48 Vedas 26 Brahmanas and Upanishads 21 Sıx Schools of Philosophy 78 Jainism and Eclecticism 28 Rhetoric, Grammar and Astronomy 40 Smritis 114 Epics (Ramayana and Mahabharta) 140 Puranas and Dramas 70 Alphabetical Index 23 70 pages TOTAL 588 COI) * The Manuscript, about 3 pagos, 18 missing excopt these last for words sisting of the author's emarks aptly nterspersed by long quotation and translationg from other authors ·48 CRITICINY OV The It is evident, then, that the autlior 18 obviously a man of vast study, of wide information, and possessod of encyclopodic knowledge, at least in so far as Sanskrit goes. It is well for us to avail of the information that can be derived from such a sonrce, as such chances are not often to be found, they are exceptional and very rare more we pioceod with the review of tho book, the more impatient we bocome to learn tho scope and the contents of the book This information I shall now no longer withhold from you. I proceed directly to the scope, the aims and objects of the book. Says Professor Monier Williams at page 3 of his Preface "The present volume attempts to supply a want, the existence of wluch has been impressed upon my mind by an inquiry often addressed to me as a Baden Professor Is it possible to obtain from any one book a good goneral idea of the character and contents of Sanskrit literature ? Further on, he says. “Its pages aro also intended to subserve a further object They aim at imparting to educated Englishmen, by means of translations and explanations of portions of the sacred and philosophical literature of India, an insight into the mind, habits of thought, and customs of the Hindus, as well as a correct knowledge or a system of belief and practice which has coustantly prevailed for at least 3,000 years, and still continues to exist as one of the principal religions of the non- Christian world » Then, on page 36 of the Introduction, we have " It is one of the aims, then, of the following pages to indicate the points of contrast between Christianity and the three chief false religions of the world, as they are represented in India."-(Please mark the void false) Then, on page 38 of the Introduction, we have “ It seems to me, then, that in comparing together these four sostems—Christlanity, Islam, Brahminism and Buddhism--the crucial test of the possession of that absolute Divine truth which can belong to only one of the four, and which if supernaturally communicated by the common Father of mankind for the good of all His creatures must be intended to prevail everywhere, ought to lie in the answer to two questions 1st. ---What is the ultimate object at which each aims ? 2ndly. By what means and by what agency is this aim to be accomplished ?" It is clear, then, the objects of the book are : I.-In one book to give a general idea of the character and contents of Sanskunt literature, II.-To draw for Englishmen a picture of our manners, habits, customs, institutions and beliefs, not a distorted picture, a misrépre- ·1 's INDIAN TISDOM 49 sentation, but a true one, for the picture is to be drawn by means of translations and explanations of portions of our sacred literature !! III --To indicate the points of community between Christian and other non-Christian religions IV --That Islam, Buddhism and Brahmin181 (mark the lust) are the three false religions of the world—or that Christianity is the only true religion V-That taking Christianity, Brahminism, Islam and Buddlusm, the possession of absolute divine truth can only belong to one of the four VI —That the absolute divine truth as supernaturally communicated by the common Father of mankind (remember this tiuth 13 Christianity) is one that is intended to prevail everywhere VII —That firstly this absolute truth is the only religion, that gives a correct answer to the question, what is the ultimate object or aim? And secondly that this absolnte truth or Christianity alone gives the true scheme by which the common end or object of all 18 to be accomplished How far the last four articles of Professor Moniei Williams claims are right will just appear in the sequel A brief sketch of the answer to the first article has already been given in an enumeration of the book Let me only point out that the four books, esteemed only next to the Vedas, and generally called the Upa-Vedas, find no mention anywhere throughout the list. It is especially upon the subject matter of these books that a true estimate of Indian and occidental civilization can be formed by comparison These four books are the Artha Veda, the Dhanur Veda, the Ayur Veda and the Gandharva Veda The Artha Voda is the Upa-Veile that deals with applied Mechanics, Engineering, Perspection, Practical Arts (Chemical and Physical), and Geology The Ayur Veda is the Upie-Tean that deals with Sui gery, Botanr, Physiological Chemistry, Anatomy, Physiology, Materia dedica and Chemistry and cure of poison The Gandharva Veda is the Upr-Vedr of Music or fine arts, whereas the Dhanur Veda is the science of Martial appliances, instruments and tactics The second article, important as it is, will only be estimated at its due worth, in the progress of these reviews In the use of these lectures it well be shown hoiy fai Professor Williains' inisrepresents or otherwise, or rightly translates or mistranslates, giros genuine explanations or forged ones of portions of our sacred literature The third article shall be reviewed full at the end of the whole couse of these reriews We come now to the subject-matter of the Intioduct10.

·CRITICICH OX 50 It doals with four points Firstly, it gives a sketch of the past and present condition The main portion consists of a geographical political and historicol sketch of the past condition of India as imagined by the so-called historians and philologists to be true All this 18 foi oign to the purpose of my review One point, however, is worth pointing out It is where he gives his own remarks on caste stem This is what he says at p 24 of lus Introduction .-- “Even in districts whero the Hindus are called by one name and speak one dialect they are broken into separate classes divided from each other by barriers of caste far more difficult to pass than social distinctions of Europe," &c, &c “ This separation constitutes, in point of fact, an essential doctrine of then religion The growth of the Indian caste system is, perhaps, the most remarkable feature in the history of this extraordinary people Caste, as a social institution, meaning thereby conventional rules which reparate the grades of society, euists, of course, in all countries In England, caste in this sense exerts no slight authority But with us caste is not a religious mnstitution “On the contrary, our religion, though it permits differences of zank, teaches us that such differences are to be laid aside in the worshup of God, and that in His sight all men are equal Very different is the caste of the Hindus The Hindu believes that the Deity regards men as unequal, that he created distinct kinds of men as he created varieties of birds or beasts, that Brahmanas, Kshatriyas, Vaishyas and Shudras are born and must remain distinct from each other, and that to force any Hindu to break the rules of caste is to force him to sin against God and against nature" Professor Monier Williams, then, points out that caste rules in India hinge upon - 1, Preparation of food , 2, Inter-marriage, 3, Professional pursuits Had the Baden Professor professed to base these remarks upon personal observations oi accounts of India as given by various wiiters on the subject, we would have nothing to add, but the Baden Professor iegards the sacred Sanskrit literature to be the only key to "the satisfactory knowledge of the people committed to our (he means his or his nation's) rule, He says Happily India, though it has at least twenty distinct dialects, has but one sacred and learned language and one literature, accepted and iedered by all adherents of Hinduism alıke, however diverse in race, dialect, rank and cieed” And it is upon the sacred Sanskart literature of India that he bases his remarks Let us see how far they are correct The Professor asserts I That caste system in India is a religious institution, whereas It is only a social institution in England It is good for our brothers to note town the confession that there is caste system in England ·CRITICISI OX. 51 + " II --That, according to Christianity, all people are alike to God, but in Brahminism, the Deity regards men as unequal, or III -That Brahmanas, Kshatriyas and Vaishyas are born, and IV -- That only people of the same caste eat together, intermarry and pursue the same professional pursuits, these thiee being the tests of caste, With regard to the second point, that according to the doctrines of Brahminism God regards men as unequal, I quote the 2nd Mantra of 26th Adhyaya of Yajur Veda यथेमां वाच कल्यणीमावदानि जनेभ्य, ब्रह्माराजान्याभ्यां शूद्राय चार्याय घ स्वाय चारणायच। प्रियो देवाना दक्षिणायै दातुरिह भूयासमय में काम समृध्यतामुपभादो नमतु ॥ Which means, “ I (God) have given Trord (Revelation) which is the word of salvation for all people, Brahmanas, Kshatriyas, Vaishyas, Shudras, and even Atr Skudras Therefore. regard no one as unequal among yourselves, but try to be loved by all wise people, to distribute gifts among all, and always desire the well-being of all” The Mantra 18 very clear, and I have quoted it to show that the first position assumed by the Baden Professor is gioundless. We come now to his assertion that caste is a religious institution and not a social one in India Now an institution is called a religious one when distinctions of the institution are maintained on the ground that they are obligatory by religion, but all distinctions maintained on the ground of differences of wealth, learning and industry are social distinctions, Let us read Manu -विप्राणां ज्ञानतो ज्यैष्टं क्षत्रियाणान्तु वीर्यत । वैश्यानां धन्यधान्यतः शूद्राणामेव जन्मत' || This means that the ground of distinction among Brahmanas is from the point of learning, that among Kshatriyas is on account of physioal powers, and that among Vaishyas is on the ground of wealth and possessions, that among Shudras alone does birth distinction exist Lest Monier Williams may mistake my sense and the sense of Manu and assert on the face of these quotations that Brahmanas, Kshatriyas and Vaishyas are born, let me again quote Manu – शूद्रो ब्राह्मणतामेति ब्राह्मणश्चैति शूद्रताम्। क्षत्रियाज्जातभेवन्तु विद्याइन श्यातथैव च ॥ Which means that Shudras can become Brah. mans and Brahmans Shudras and so with Kshatriyas and Vaishyas, Again says Manu, जन्मनः जायते शूद्रः सस्काराद्भवेदिजः ॥ All people are born Shudras, but by Fire or by yutue of मुणकर्मस्वभाव, their acquisitions and accomplishments, be. come Brahmanas, Kshatriyas वाण चत्रिय, &c. - ·52 M. F.'N INDIAN TIBDOM. The fourth position taken up by Monier Williams is that eating together, inter-inarriage and similarity of pursuits define a caste. Among these theo, tho socond only deserves consideration For, if similarity of pursuits be any element, it might be as reasonable for Monior Williams to regard all Professors of Schools and Colleges in England to belong to ono caste The same romark applies to food and drink Eating and drinking together is absolutely prohibited in Mana not only for roople of different castes, but for all individuals alike. Says Manu नोच्छिष्ट: कस्यचिद्दद्यात् नाद्यच्चैव तधान्तरा। न चैवात्यशन कुर्य्यान्नोच्छिष्ट : क्वचिद्रजेत् ॥ १ ॥ Lot no one eat from the same dish with any one else, let none overfeed lumself and walk out after dinner without a hand-wash. This point, therefore, is entirely out of question What now remains is the question of inter-marriages. We will here again quote froin Manu सवर्णाग्रे द्विजातीनां प्रशस्ता दारकर्मणि । कामतस्तु प्रवृत्तानामिमाः स्यु: क्रमशो वराः शूद्र व सार्या शुद्रस्य सा च स्वाचविशः स्मृते। ते च स्वा चैव राजश्च ताश्च स्वा च चाग्रजन्मनः ।।१३ ॥ This means that the best form of first marriage is that in which the male and female are of the same at or what is wrongly called caste, but a Shudra woman should only marry a Shudra, a Vaishya woman a Vaishya The Kshatriya should marry a gt वैश्या after only, and the Brahmana any. This shows that a ágytat or Vaishya woman marrying a Brahmana is allowable and so for others Professor Monier Williams asserted that caste system in India is a religious institution, but it is a social one in England We have proved that casto system is not & religious institution but a social one as it is everywhere He asserted that in Brahminic religion Deity regards all men as unequal, but we have proved that He does not He asserted that Brahmans, Kshatriyas and Vaishyas are born. We have praved that they are not, but Shudras are And lastly he asserted that similarity of professions, inter-marriage and eating together are the characteristics of a caste. We have shown that they are not We now leave this point which is peculiarly illustrative of the unrivalled learning of the Professor, and come to the second part of his Introduction on the religion of the Hindus He says that there are 3 points of view from which any religion may be looked at-1, faith , 2, work or ritual, 3, doctrines or dogmatic knowledge He calls the 1st two, faith and work or ritual, the exoterlo side of religion, and doctrines, or dogmatic knojyledge, the esoteric ·CRITICISI ON, 53 2 ade of religion After laying down this distinction, he says that, vieved from an esoteric point of view, the Hindu religion is Pantheism. He says “It (Hindu religion) teaches that nothing really exists but the Universal Spirit, that the soul of each individual 18 identical with that Spirit, and that every man's highest aim should be to get rid, for ever, of doing, having and being, and devote himself to profound contemplation with a view to obtain such spiritual knowledge as should deliver him from the mere illusion of separate existence and force upon him the conviction that he is himself part of the one being constituting the universe." We shall see how far our Baden Professor of Sanskrit is right in these assertions. He says that Hindu religion teaches ,- I-That nothing but the Universal Spirit exists. II.-That each individual is identical with this Spirit M -That every man's aim should be to get rid of doing, have ing and being IV - That each soul should free himself from being in his separte existence, V.–That each soul is part of the one being constituting the. universe. Let us now examine these five propositions. His first proposition is that nothing but the Universal Spirit exists. I quote here from an Upanishat.- अजामेकां लोहितगुलाकष्णां वदीः प्रजाः सन्यमानां स्वरूपाः । अजो छ को जुषमानोऽ नुशेते जहात्येनां भुक्तभोगामजोऽ न्यः ।। The meaning is that “God, matter and human souls, these are the three eternal substances, over ancreated The eternal human souls enjoy the eternal matter while involved in material existence Whereas the third eternal substance, God, exists for over, but is neither involved in material existence, nor enjoys the material world." Here it is said that not universal spirit alone exists, but matter and human souls also exist co-eternally If more evidence were required on this head, it would be easy to quote many other very clear passages, but I believe the above is clear enough Williams' second proposition is that each individual is identical with the Universal Spirt Here, let me quote from Brilradarannyaka Upanishat --- Alcafar faoghatch NTSATTSTHICHI A OF TEACHE शरीरम् । प्रात्म नोऽन्तरो यम यति स व प्रात्मान्तयाम्यमतः ।।

·'S:40:33 MISDOH Sars Taneria to Uzrreri in arster is her question, "O Maire tlic Tniro.sal Sin rispondes even the human soal bat is distinci firmiutan sart-in imorani lioman soul does not know, Tho TEC ili Terlicroman soul, Fło is distinct Srcm lunan soal Wai ruscos the actions of human soul and Cards or yan ehes him res Es pren He the Universal Spirit, is im- Lorial and e!so per les liee 157llians' tura propostra respeciira Dzakmaica religion is tha! i: ieacces ereri zanie daty oi geiring rid oi al doing, being and having. Iqacieleriscice srl Chapterofthe Tajar Tede: -mar कम्माधिनिजीविदाए ममा । एवं त्वयि नान्ययेतो ऽस्तिन कर्म लिप्यते All This means ilai each su! séculā desire to life for 1(-) pers of rore, spending his lze in dormans almats performingenii deeds Thas alone, and 20: cremoso. 3 ireedom to sin and jaz possible. The purpcrt is thai tre doing a 2010. Cred ceeds is the first essegtial. Fikant inaan prons.in :ria: ach should inee himself inon the selasioa di separate ersace I seed no anoter ibis. as it is clear tbai, beiro-ing Gout to distinct iren ike soal, iže ides oi separate existence is a delas, ard if this he des a delusion, it is 19i a proper object to get od oi The first asserson is at each soul iš a part of the tang CCDstiinting the tarerse. If aayikrg zeed be sad open this Eead, it mill sufice to say ihat iti in cce Vatra bat i indurrerable Vantras of Upanishads, the Carersal Sp: is regarded as one whole ühoc: fcm, bar or paris, 6c isdirizhle. Since God has to paras, it is here to atsard to believe tha: ir=12 souls corbe parts of the Unia Tersal Spiri üzt is incapable of being divided into parts Then, in crder to arcile this pantiestie riest, kicë dass mot admi ciany recessity ci faith, -*criital, oth the existence of Faites, inrarable Toks or mtza's in India, Ti Hizms forges a izlacions reasoning which is called it Earsrit logic by the technical rane chhal. He says tła: Telering God to be idenrical with human sonla the Hindus Tere led to believe that linnan sals had onir erazated Bom God English language and English brain mat, perkaps, be capable of conioarding ident's with pratation, but, unless a clear poof of it is given. I am no: in a pesition to sar érthing respecting The justificacion of Tiliar; posicon. I LOT Core to ihe 30 part of tre Lincdaciioz, it, the cat especting the Languages o: Ladis, ·QAITICILY ON 35 Says Monier Williams :- "The name Sanskrit, as applied to the ancient language of the Hindus, is an artificial designation for a highly elaborated form of the language originally brought by the Indian branch of the great Aryan race into India This original tongue soon became modified by contact with the dialects of the aboriginal races who preceded the Aryans, and in this way converted into the peculiar language (bhasha) of the Aryan immigrants who settled in the neighbourhood of the seren rrers of the Punjab and its outlying districts (Sapta Sindhaias=in Zend Hapta Hendy). The most suitable name for the original language thus moulded into the speech of the Hindus is Hindu-(=Sindu-1, its principal later development being called Hindi,* just as the Low German dialect of the Angles and Saxons, when modified in Britain was called Anglo-Saxon. But very soon that happened in India which has come to pass in all cıvılized countries The spoken language, when once its general form and character had been settled, separated into two lines, the one elaborated by the learned, the other popularized and variously provincialized by the unlearned In India, however, from the greater exclusiveness of the educated few, the greater ignorance of the masses, and the desire of a proud priesthood to keep the key of knowledge in their own possession, this separation became more marked, more diversified, and progressively intensified Hence, the very grammar which with other nations was regarded only as a means to an end, came to be treated by Indian Pandits the end itself, and was subtilized into an intricate science, fenced around by a bristling barrier of technicalities. The language, too, elaborated par passu with the grammar, rejected the natural name of Hindu-1 or the speech of the Hindus,' and adopted an artıficial designation, zzz Sanshrita, the perfectly constructed 'speech' (sam=con, krita=factus, ' formed'), to denote its complete severance from vulgar purposes, and its exclusive dedication to religion and literature, while the name Pidhrita—which may mean 'the original' as well as the derived' speech-was assigned to the common dialect. This itself is a remarkable circumstance, for, although a similar kund of separation has happened in Enrope, we do not find that Latin and Greek ceased to be called Latin and Greek when they became the language of the learned, any more than we have at present distinct names for the common dialect and lterary language of modern nation” Herein Monier Williams asserts 6 distinct propositions 2-That Sanskrit (well-formed) is an artificial designation It may be thought by some that this dialoct tas nearly identical with the Lang base of the Vedic hymns, and the latter often gires genuine Prakrila forme (as Kuta for krita), but even Vedic Sanskrit presents great elaboration scarcels compatible with the notion of its being a bimple orginal dialect (for example, in tlie 156 of complicated grammatical forms like Intensiics), and lanını, in distinguishing between the cominon language and the Vedic, uses the term Bhasha in contradistinction to Chhandas (the as Teda)

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·CRITICISM ON Monier Williams' 16 Indian Wisdom." LECTURE ). THE HYMNS OF THE VEDASH(1 ) I COME NOT to Monier Williams' Lecture on The Hymns of the Vedas" He proposes in this lecture to offer examples of the most remarkable religious, philosophical and ethical teachings of ancient Hindu authors He can hardly convey 'an adequate idea of the luxuriance of Sanskrit literature He complains of the richness of the materials' at his command, for, he confesses his inability to do justice to it But let as not think that a man of Moner Williams' temper can ever be too warm in his panegyrics on such bosh as Hindu writings They are too often marked by tedious repetitions, redundant epithets and far-fetched concerts In Sanskrit there is not to be found that coldness and severe simplicity which characterizes an Englishman's writings He lives in a climate too cold to admit of oriental warmth of style He is surronnded by too severe and simple a civilisation in England to admit of the gentle but complex civilisation of India The standard of judgment set upon India differs very much from that set upon England With Hindu authors excellence is apt to be measured by magnitude,' and quality by quantity. But he can not close his eyes against 'the art of condensation so successfully cultırated as in some departments of Sanskrit Literature' (he means the Sutras) And in reconciling his view with the existence of the Sutras, Professor Williams offers an explanation It is this, "Probably the very prolixity natural to Indian writers led to the opposite extreme of brevity, not merely by a law of reaction, but by the necessity for providing the memory with “aids and restoratires" when oppressed and debilitated by too great a burden" Professor Williams would have been perfectly mght in passing the above remarks, were at not that the Sanskrit writings that abound in proluxity have followed and not preceded the condensed literature in point of time. Learing out of account the Vedas which are the starting point of Indian literatuie, the Upanishats, the Upavedas and especially the six Drashanas may be called the condensed Literature of India, whereas the later norels, dramas, puranas and eritts and trhas may, mth perfect truth, be styled the prolix Literature of India. Now, not a single line of the Upanishats or the Uparedas or the Darshanas vas written posterior to the puranas, the dramas, &c and Professor Williams also admits this. What meaning are Te, to attach, then, 1

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·CRITICISM ON 59 ruin results Who is here that does not acknowledge the all-importance of cramming in passing the examination ? Who 18 here that would not evince to the fact of mathematics and even philosophy being nowadays learnt on the cram system? It is not India alone that is teeming with these deformities Much more so is this the case with England Thera the cry of memory complaints has risen so high that many professors have set up entirely new schools of memory training with the expiess object of saving poor English memories from utter destruction and Is it not clear, then, that the prolixity of literature, the “exuberant verbosity" and the worthlessness and rubbish character, of which Monier Williams so much complains, are more to be found in his own camp of modern civilisation than in the natural, simple, and invigorating writings of the authors of the Upanishats, the Upavedas and the Darshanas To prove this, let me quote here from the well-known Upaveda, Sushruta, on medical science "EZAIRE CETTE atosi fagra za wa RaiT AFÄFTTT Farybauftume=1948fautienat Hazreteau विनिश्चय भग्न विकल्याःसाध्ययाप्यप्रत्याख्येयताच विकाराणामेवमादयश्चान्ये विशेषाः सहस्रशी ये विचिन्त्यमाना विमल विपुल बुझेरपि बुद्धिमाकुली कुर्युः किम्पुनरल्पबुछ तस्मादवग्यमनुपदपादरलोकार्धश्लोकमनुवर्णयितव्यमनुथों तव्यन्च ।। अध्याय ४ ।। The meaning of which is that "the various physiological subjects called 622, TH, Tu, atei, &c , &c, are subjects, which sometimes even puzzle the most clear-headed intellect Let every student of medical science, then, apply his gfe (intellect) in comprehending or understanding these principles and let him ieflect There is no need of multiplying quotations, for, it cannot be doubted that the Upanishats, the Niruktas, the Upavedas and the Darshanas are all addressed to the intellect, and the complaint is that they often puzzle tho most clear-headed intellects and not that tLey cannot be remembered It is clear, then, that the condensed literature of Sanskrit, the Sutras, are not due to reaction, and that they are not aids or restoratives to memory, but rather appeal to the intellect or the faculties of understanding Professor Williams now passes from this, nhich is a pure digression from the subject, to the proper subject Only once before the treatmont of the subject, like an impartial writer, he inculcates the duts of studying fairly and without prejurlice the other religions of ·60 :. '* DIASVISLOS the world That his fournir nil fremlen from prejudice mar noi Tres all judged, I 18 11 41200, from the fair and unprejudiced Christian. l'ufennor Vopier Wills 1'314 - " I'nr, mit 1 hr main 11.l. that the trare ni the original truil impurte i to minhi should be diligently sought for in overy religious sniem, luwesen corrupt withi when fragment of the lising rock in ci-cosore, it ins !! once le conseried into i fulcrum for the upheasing of she wlule miss of urrounding crror? Ai all evenis, it mis le fonul li conceded tue sfmling true or sound can be shown to elie the rostlin trupla of decaying religious byste 1115, the tri: ir of Chrikanty inay at least in this moune-le indre clearly erhibitel und ris value by contrast inade more conspicuon- Learing loner Villums with fris hopes regardint the notdecaring but living Cinz-191111! acude, for the moment, welcome 1101 to the proper subject Professor lillaams confesses that "the ider of a rercition, though apprrently neer entertained in a dezite manner by the Grooks and Rom925, is perfectly familiar to the Hindus But the Media are not a reielaiion in the sense in r! the Bible is to the Christian or the Qoran to the Johnedan. The Qoran is "2 single rolndic man festiy the 1.ork of one ruthor, descended entire from liensen in the night called al gads, in the inonth of Ramazan" " The Old Testament was furnished with ris accompaniments of Chaldee translatio sand paraplırases called largams But " the sord Teda” says Professor tilliams, “means knowledge; and is a term applied to Durine ueritien know ledge, imagined to have zesued like breath from the Sulf-existent, and communicated to no single person, but to a whole class oc mien called Rishis or inspired sages Br them the divine knon ledge t .xls apprehended tras transmitted, not in titing, but through to car, by constant oral reperitron, tl.rongh a succession of teachers, who cl umed as Brahmins to be its rightful recipients Moreover, then at last, ur its continued growth, it became too complet for mere oral transmission, then this Teda resolved itself not into one single rolude, like the Qoran, but into a whole senes of compositions which had in realur been composed by a number of different poets and triters at different tines during sereral centuries Monier Tiliams herein asserts I-That the Vedas are really unwriten knowledge issuing like bieath from the Self-eustent II --That the vere communicated to a whole class of ren called Rishis or inspired sages III --That they continued to grow, hence their preseni Titten Book form, ·CRITICISI ON 61 IV -That the Vedas are a series of compositions by a number of different poets and writers at different times during several centuries We will take Professor Wiliams' propositions one by one His first proposition is that the Vedas are really unwritten knowledge issuing like breath from the Self-existent. Now, does Professor Williams imagine that there can ever be anything like a written knowledge ? But it is here clearly to be understood that I am not here speaking of the knowledge being written down, but of written knowledge Professor Williams seems to imagine that the Vedas are laboring under a very serious defect The Christians, he seems to think, have a definite revelation, as it is put down in black and white, and so have the Mohamedans, for, their book descended from heaven in its present form He, therefore imagines that the Christians have a settled revelation, a something definite to lay theu hands upon as their sacred books, but the Veda being unwritten knowledge 18 not tangible, is not a reality or a something definite In this he 18 entirely wrong, and, if not wrong, he very sadly betrays a want of philosophical culture For, Vedas being unwritten knowledge, let me ask, -Can there be anything which can with plulosophical precision be called written knowledge? Let us be clear on the subject А. revelation is a revelation in so far as it is revealed to some body. The Bible is alleged to be a revelation, it was therefore revealed to some body A revelation 18 only a revelation in so far as it is 10- vealed to the intellect, re, in so far as the person to whom it is revealed, becomes directly conscious of the facts revealed Admitting, then, that the Bible is a revelation, and that there was some body to whom it was revealed, that some body must have been conscious of the contents of this revelation Is this, his consciousness of the facts revealed, in any way distinct from the knowledge of the facts revealed ? If not, then the Bible is a knowledge, and, in so far as at lay in the consciousness of the person to whom it was revealed, which is the true signification of the word revelation, it was unwutten knowledge Thus, then, the Bible revelation is also an unwiitten knowledge, and Professor Williams cannot in any way free himself from the dilemma that either Bible revelation itself is an unwritten knowledge and in that case does not differ in any way from the Revelation of the Vedas which is also unwritten knowledge, or that the Bible is a mere record not felt in consciousness, but made to descend just as Qoran descended to Mahomed, Mahomed himself being illiteiate, not understanding it, but only being specially directed and empowered by God to cnculate it for the spread of faith In this case, the Bible is no more a revelation It is a mere dead-letter book sent muaculously through some people who themselves did not understand it Can Professor Williams get rid of this difficulty ? The fact is that he wants to sing praises of popular dogmatic Christianity, and being afraid lest he should be called a heretic, con ·62 HANDAY M133031, 1 ilescenila to let the Bible sot into a more dead-lette, hook, rather than atlept a position which would makc lum to be considered a heretic ilhether it is more plulo oplea to believe that God sent I hvaleel book which dc-cendeil entir., or thint Gol only reveals to the under indig of one who thus illuminated record down what they are reicaled to), zu for you to judge So far with Jespect to the firsi part of the Ist propo-ition a scried by Profes or ifylliams We nos come to the 2nd part This refer to li, mode of re folation of the Veda on the origin of the Veda He “There nre numerous inconsistences in the accounts of the protluction of the Moda One .lccount inakes it jo-ne from the Sell-cuistent like breathi, les the power of adrhtu, without any dichberation ou thought on llis pait, 2 unother makes the four l'edas iesnc from Bralin.1 like smoke from buimng fuel, 3. another educes them from the elements, 1 another froin Grintri, j a hymn in the athai13 Vedn cduces them from lola or l'une (XX 64); 6. The Shatopatha Bralınan geserts that the Creator i voded orer the tire worlds and thence produced three lights, the fire, the air and the sun, from which respectively were cxtracted the Rig. Tajor and Sam-Vedas. Manu (I 23) athrins the same 7 In the Purusha Sukta, the threc Vcdas die derived from the mystical rictim Purusha 8. Lastly, by the Mimansahas the Vega 3- declared to be itself an eternal sound and to hare existed absolutely froin all eteruty, quite independently of any utterer or revealer of its to it Hence it is often called Shruta, what is heard 9 In opposition to all this, we have the risks themselves frequently intimating that the mantras were composed by themselves ” In this little paragraph Professor Williams points ont that there are mine different conficting theorics inaintaired with respect to the production of the Vedas, and enumerates the nine theories and thinks that he has done enough to demolish the ground of Vedic rerelation. But he is sadly mistaken He simply betrays the woeful depth of his ignorance of eren the ordinary Sanskrit words, not to speak of the higher Sanskrit literature The fact is that not only are there no nine conflicting hypotheses, but that these are one and the same hypothesis invariably maintained by each and all of the ancient Vedic writers The one unitary conception concerning the production of the Vedas is that the Vedas are a spontaneous emanation from the Deity, an involuntary natural and original procession of God's innate It is this one visdom and knowledge principles into this world uniform idea which is maintained throughout Let us take each one of the theorie- enumerated by Professor Williams The Vedas issued from the Self-existent like breath Says Shata patha, Kanda 14, Adhyaya 5-2 aT FISET #ra Hate fat:22 सितमतद्यदृग्वदो यजुर्वेदः साम वेदोऽथवीगिरस इत्यादि । The meaning ·CRITICISM ON 63 is that Yajnavalkya ieplies to Maitreyi in answer to her question, “O Maitreyi, the Vedas have proceeded from God, who is even more omnipresent than ether and more extensive than space, as naturally and spontaneously as the bıeath proceeds spontaneously and involuntarily from the human organism," and not deliberately and with thought as Professor Williams will have his own revelation, for the God of Truth and tle God of the Universe, who is also the God of the Aryas need not trouble the cerebral substance of his brain with violent vibrations to produce the thought of imparting a revelation to mankind Wisdom and knowledge flow from God as naturally and spontaneously as the breath flows in and out from the human olganism The power of adrhta to which Professor Williams refers in his note, is nothing different from the invisible, spiritual potency of the recipients of the revelation to receive the revelation of the Vedas. This, then, is the first account We come now to the second According to this, the Vedas issue from Brahman like smoke from burning fuel The meaning 18 very clear. It is that the Vedas proceed from Brahmar, God, as spontaneously as the smoke proceeds from burning fuel silently, noiselessly, naturally and without any exertion The central idea 19 yet the same, but to the jaundiced eye of Monier Williams this 18 a second account inconsistent with the first The third hypothesis accounts for the origin of the Vedas from the elements. Here Professor Williams is wrong in his translation. The original word in Sanskrit for what he calls the elements 18 भूत Now भूत does not mean elements but Godhead Hairat ugruffa facra sftafrala 2a:— God is called Bhuta, as all things that have ever existed exist in Him. To convey the idea that the Vedas have existed for ever in the womb of the Divine Wisdom, the Vedas are spoken of as issuing from Bhuta, 2. e., God who is the Universal Intelligent repository of all things past or old, i e, all eternal essences and principles. This account does not in the least conflict with the first two, but the poetical use of the word bhulu for God rather more sublimely expresses the same sentimento The fourth account is that of the Vedas proceeding from Gayatrı There also Professor Williams betrays his entire ignorance of Vedic literature by sayıug that this fourth account is a different one, inconsistent with the three foregoing ones In 3rd Chapter, 14th Section Nighantu, which is the lexicon of Vedic ter ms, tre have zyrafa अर्चति कर्मा तस्माद गायत्री भवति the meaning of n hich is that the root trufa signifies taifa to worship Hence, the Being who desci ves to be adored and worshipped by all, is called ·sur 4 11-07 then, 771977 So also cuyos Sirukti in its ith Adhyaya, III Pad, anal Gth Section, गायत्री गायतेः स्तुति कर्मगस्त्रि गमना वा विपरीता गावतो मुम्बादुदपतदिति च बागम् । The Vedas, hare procended from Gayatri, ? ", God who is worshipped and adored doy all Vox ches the 5:11 account of the same in the 3rd Mantra of 5tlı Kanda of 19th Chapter OPEN: HAUSA 03: काटादजायत qich bovins Williains translatos as if meining that Rig and Fajar Pedas llave been produced by time ( 17 ) by time ( 279 ) Here again, cur larmnil Baden Profe-cor of Sanskirit and world-renowned Oriental Scholar does not understand the meaning of the word कान्न Says Sighantu, Chap. II, Kanda 14, agafa ofa GiFni ntara 977: which means that the Spirit that is intelligent and persades all is called lala or girafa penia मर्वान् पदार्यान् स कान्तः that Infinite Being in whose comparison all that exists 15 mcasurable, is called iala Kále, therefore, is the 312me of the citie Infinita Being, the same God Gayatri or Brahma or Sarambhu from whom the Vedas hare becn described to proceed in the first four accounts gsen above We come nor in the sixth Vomistale can be more serions on the part of Monier Williams than the one he has committed in rendering Shatpatha Brahmana's account of the origin of the Vedas. According to this account, the Creator brooded over the three worlds and thence produced ihree ligtts, fire, the 2's, and the sun, from which respectirelt vere ertracted ihe Rig, Yajur and Sama Tedas Here also Tilliam= mistake lies in substitating English worlds for Sanskrit ones William's om translation onls with the modification of putting the original Sanskrit rords for which he has put the English ones wil be. God, the Creator, brocded over the three worlds and thence produced the three jyotis, fragia, and tfa and thence extracted the three Tedas Sor 3!1 does not mean light but illuminated being, man in the spiritual state, i e, in the superior condition, and final and te are no names for fire, air and son, but are names of thre: men The meaning of the passage Then, is that God in the beginning, created the organizations which receired the spirits of three men knorn hs the names of Agni, Tarn ·CRITICISM ON 65 and Ravi. To these three rishis, afia ary and tra, men in the superior condition, God revealed the knowledge of Rig, Yajur and Sama respectively Now, in what way does it contradict the other explanations ? Nor does Manu prove what Williams says Says Manu :-अग्निवायुरविभ्यस्तु त्रयं ब्रह्म सनातनम् । दुदोह यज्ञ सिद्ध्यर्थमग् यजु साम लक्षणम् ॥ This means that the three Vedas, Rig Yajur and Sama were revealed to the three rishis, Agni, Vayu and Ravi, to give a knowldege of how to accomplish the purpose of life in this world We come now to the 7th account in Purusha Sukta, where accoiding to Monier Williams, the Vedas are derived from the mystical victim, Purusha, I here quote the Mantra of the Purusha Sukta तस्माद्यज्ञात्सर्वहुत ऋचः सामानि जजिरें। छन्दासि जज्ञिरे तस्माद्यजुस्तस्मादजायत ।। The plain meaning of which is that Rig, Yajuh, Sama, and Chhandas or Atharva Vedas have proceeded from that Purusha who is Yajna and Sarvahuta Williams renders it into the mystical victim, Purusha But he is in the wrong Purusha is the univorsal spirit that pervades all nature Says Nirukta II 15 पुरुष पुरिषादः पुरिशयः पूर्यतेर्वा पूर्यत्यन्तरित्यन्तरपुरुषमभिप्रेत्य । यस्मात्पर नापरमस्ति किन्चिद्यस्मान्नाणीयो न ज्यायोऽस्ति किञ्चत वृक्ष वस्तब्धो दिवि तिष्ठत्ये कस्ते नेदं पूर्ण पुरुषेण सर्व निगमो भवति, the meaning of wluch is that God is called Purusha, because he is पुरिषाध, that is, he pei vads the universe and even lives in the interior of the human soul It is in this sense that the mantra of the Veda 18 revealed, saying there 18 nothing superior to God, nothing separate from him, nothing more refined, nothing more extended He holds all but is himselt unmoved He is the only one Yes, He, even He, is the spirit that pervades all It is cleal then that Purusha means the universal spirit of God We come now to the second word Yajna Says Nirukta, III, 4, 2 यन्नः कस्मात् प्रख्यातं यजतिकर्मेति नैरुक्ता याच्च्यो भवतीति वा यजुरुन्नो भवतीति वा वहुरुष्णाजिन इत्यौपमन्यवो यजुष्येनं नयन्तीति । The meaning Why is Yayana. the name of God, Because He is prime mover of all the forces of nature, because He is the only being to be worshipped, and because to Him the Yajur mantras point out The mcaning, then, of the passage of Purusha Sukta quoted by Williams is this Fiom that God who is called Purusha, ie, the 18 this ·. Um vrug of Spaint, and she ? nes antha Y1L19 fut ft 109 6255"; mbushinsa prusons tlm. Hol', Ynjur, S1804251 lthariott Lighthly, the "1110's al motor Impoo the Poole to best Willeprindently exigent, it ions which ile nutul ill punili siti ! 10{{۱۱ ۱۳۱۲) ور{ t 1 و ۳ رج {{1 {{{ 1 An Intly', '44" Will1011914, "Wi linn thu rirlar thor 1.** 150 frer quently intimisting that 111.11115111 * 1.9 tonpes il luy tlobo. 111 llorar els of spiritualem, 110 sconces of the peries of the 1?ppeared in foreferens illater botol myrtırılly sitter proport into fost en?" the composting of the larian ly, there was tlar strating of the soils lideri", !!**nly to thank of 1841 ,? Willuns insold inline na lngaisilo but fatisatisilt 1713!188,174 fusil von porsaster. Is this the bus thus fit for it to solto, t. 736,5 mt nll the mutloor of the posisi 'I he looke 1157* Freits all of them 114 aperiruuhun, not the posudu 234.13.00$ !.!!!!. ling. Is ill quote herr Virul ta 1, , माघात्कृतधम्र्माण पयो वभयुम्त ऽयरे ऽभ्यो मानायतधर्मभ्य उपदेगेन मन्वान्त सम्पाद.। Als, Virukın II, 3, 2, 1 followin ऋपिईनात् स्तोमान् ददर्गत्योपमन्ययस्तधदेनांस्तपस्यमानान् घाम FPOFH 4797Geamrafarafafa fasiaa 11 The merning of these is elit rrukt4 were the people who hailrealised the truths in the inantries and has any concin best to enlighten those of their fellow-bretleren hun nere ignorint of the truths in thio anmo Further on, 414 Jupamanya18, the riehus are only tho arcre of tho muntran, but not the composers Welnio now shortly chismissed with thic first propo-tion of Williams and partly with the second The assortion of Williams that the mantras of tho Vodas sere composed by a whole class of men called rishus 19 ontroly basclous Not only were they not composed by the wholo class, but not even by oncindwidual of that class Tho reason why Willnms rogards this to be 40, is that pery mantre of the Vedas gnies four things, it Chlandn, Swara, Devata and Rishu. The name of tho rish only indicates the man who, for the first time, taught the meanings of thnt inantra to the world at Inrge Tho third proposition of Williams is that Vedas continued to grow till thoy bocamo so bulky that their division into the present four volumes becamo necessary. Horo, again, Momor Williams botrays hus ignoranco of Sanskut Tor, the four-fold classification of the Vedas, w luoh according to Willzains is due to tho accretion of compositional matter, and not to any systematic and logical principle I rofor the reador to what I once published in the bryn. Palika dated 13th July 1886 "The word " Ruq cunifies the espression of the nature and propritics of, and the actions and actions produced los substances.

·CRITICISM ON 67 Hence, the name has been applied to Rig Veda as its function is to describe the physical, chemical and active properties of all material substances as well as the psychological properties of all mental substances Next to a knowledge of things, comes the practice, application of that knowledge, for all knowledge has some end, that end being usefulness to man. Hence, Yajur Veda comes next to Rig Veda, the meaning of Yajur being application. It is upon this double principle of liberal and professional or technical education that the well-known division of the course of study of Aryans, the Vedas, into Rig and Yajur is based” After a knowledge of the universe and the practice of that knowledge, comes the elevation and exaltation of human faculties, which alone is compatible with the true Upásna of Bralima The Sáma Veda has, for its function, the expression of those mantras which lead to this exaltation of mind, in wluch one enters in the superior candition and becomes alluminated. Let us not mock at the position taken by the Aryas with respect to the nature of the Vedas, for there are reasons enough to justify this position Not being a novel position at all, it is the position that 18 maintained even according to the Hindu systems of mythology, which are but gross and corrupt distortions of the Vedic sense and meaning The broad and universal distinction of all training into professional and liberal, has been altogether lost sight of in the Puranic mythology, and like everything else has been contracted into a narrow 611 perstitious sphere of shallow thought The Vedas, instead of being regarded as universal text books of liberal and professional sciences, are now regarded as simply codes of religious thought Religion, instead of being grasped as the guiding principle of all active propensities of human nature, 18 regarded as an oquivalent of certain creeds and dogmas So with the Rig and Yajur Vedas Yet, even in this distorted remnant of Aryan_thought and wisdom-the Puranıc mythology, the division of the Vedas into Rig and Yajur, the liberal and the professional, 18 faithfully preserved The Rig now implies a collection of hymns and songs in praise and description of various gods and goddesses, whereas Yajur, now, stands for the mantras recited in the ritual, the active part of religious ceremonies This 18 the view taken by the so-called Scholars of the day We come now to Williams' account of the Vedas He says that the Vedas consist of 3 parts —I Mantra, II Brahmana, and III Upanishad We will not dwell here upon the fact that the mantras only are the Vedas and not the Bralımanas and the Upanishads, fou tho Brahmanas and the Upanishads are mere commentaries of the Vedas 'They (the mantra portion of the Vedas according to Williams) are comprised in 5 principal Sanhitas or collections of Mantras, callod respectively Rig, Atharvan, Saman, Taitioga and Vajasaneya," He says (6

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·LECTURE II. + THE HYMNS OF THE VEDAS (2). I COME NOW to Monier Williams' criticism on the Vedas proper, Here 18 what Monier William's has to say on the subject "In the Veda this unity soon diterged into various ramifications Only a few of the hymns appear to contain the simple conception of one Divine Self-existent, Omnipresont Being, and even in these the idea of one God present in all nature is somewhat nebulous and undefined Perhaps, the most ancient and beautiful deification was that of Dyaus, 'the sky' as Dayauth-pitar, 'Heavenly Father' (the Zeus or Jupiter of the Greeks and Romans) Then, closely connected with Dyaus, was a goddess Aditi, 'the Infinite Expanse, conceived of subsequently as the mother of all the gods Next camo a develop ment of the same conception called Varuna, 'the Investing Sky,' said to answer to Ahura Mazda, the Ormazd of the ancient Persian (Zand) mythology, and to the Greek Ovpavos—but a more spiritual conception, leading to a worship which rose to the nature of a belief in tho great This Varuna, again, was soon thought of in connection with another somewhat vague personification called Matra, 'god of day After a time these impersonations of the sky and celestial sphere were felt to be too vague Soon after, therefore, the great investing firmament resolved itself into separate cosmical entities with separate powers and attributes First, the watery atmosphere--personified under the name of Indra, ever seeking to dispense his dewy treasures (indu), though ever restrained, scondly, the wind-thought of either as a single personality named Vaya, or as a whole assemblage of moving powers coming from every quarter of the compass, and personated as Maruts or 'Storm-gods At the same time in this process of decenterlization—if I may use the term--the once purely celestial Varuna became relegated to a position among seren secondary deities of the heavenly sphere called Adityas (afterwards increased to twelve, and regarded as diversified forms of the sun in the several months of the year), and subsequently to a dominion over the waters when they had left the air and rested on the earth " “Of these separately deified physical forces by far the most favourite object of adoration was the deity supposed to yield the dew and rain, longed for by Eastern cultivators of the soil with even greater cravings than by Northern agriculturists Indra, therefore the Jupiter Pluvius of early Indian mythology-18 undoubtedly the principal divinity of Vedic worshippers, in so far at least as the greater naber of their prayers and hymns are addressed to him."

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'1.-! r dr.;"", t1 ich:2014, i en lille lancerith 1-1.at, ::" Trinn Bonsadesh,trisillusiooni Jouelibet tas tipuri clim rom vittr ilgam Tiir; stry -- 1188 sauer stel Dairy, solo in plastC*my, 4:5056:: ci dic. $1111: 111. tri Thr: 0ptng to lic huell profie2012 olin lumbon 3*»11 0 7 111red to potenciale tlo brith of des 'Illesr, 'with 1..1!, ilir mind rip dripremited pri, arithic porunse aprIdlertou of the }(37:- youturing of ti. Vida." Ieron here 13 points ilin: (111 - Williarr- birni in no cruril 1. pants that can be spuited Wzilian3 points out that the judan sanction this Dioul-putir, as the fatlle oftlens Draul.-ritam, march anong lincha uf Roman cours los no despite 2 Allins, the groupes of infinic cepasce mother of all god: 3 Varuna, thc Gnd » 125 ccting chi, corresponding to Ahurinud. of Persians anel Oor al Gos of the Greeks Man, the God ní 178, a.sociats of Viruna 3 Inilm, the god of the interesimnepliere C Vnitta, the spirit of cultlıut oppo-rd udm ī tlıc gori of sind Maruth, the stron-gous Idityas, » ho scro first regarded as sesen in nomber This numbei rae finally increased to 1? The rorclup of the sun and 12 solar months being thus established 10 Agni, god of fire Ushan, goddess of daten 12 Ashwins, tsin precursors of dawn, called also Daras or doctors and nasatyas or nerer untrie. 13 Yama, the god of departed spirits 1 - 11, ·CRITICISU ON. 71 Each one of these positions can be disputed, but ) hara heither time nor William's provocation to do so It would take as a long time to run over the list of these 13 gods and show that Williams has not understood any one of these But it would be useless, as Williams only quotes the Vedas on the subject of only seven out of these thirteen, 2, e, Varuna, Mitra, Indra, Aditya, Agni, Ashwin and Yama, and two more, hola or Time and ratrı or Night, and leaves the remaining undiscussed In a future lecture we shall take up each of these assertions in turns and show the strength of the proof on which Williams bases the truth of his assertions But at present I have neither time enongh nor the disposition to perfrom this task, as another and more important question is pressing Suffice it to say then that in the opinion of Monier Williams the Vedas are records of a rude and barbarous age when fetish worship prevailed when the various objects and forces of nature, like the sky, the firmament, the vast expanse, the day, the watery atmosphere, the cloud, the wind, the storm, the rain, the sun with its 12-months, the fire, the dawn, the day break and the spints of the dead were worshipped Of course; Monier Williams asserts that the deified forces addressed in the mantras, were probably not represented by images or idols in the Vedic period, but he says that doubtless the early worshippers clothed their gods with human form in their imaginations Williams' panegyric, then, on the non-idolatrous character of the Vedas, 18 a mere panegyric and no more His object is, however, to show that, notwithstanding all allowances that can be made, the Vedas are, at the best, books that contain fetish worship and low, uncivilized theology For, let me remind you of the quotation that I read in the beginning He says "In the Veda, this unity soon diverged into various ramifications Only a few of the hymns appear to contain the simple conception of one Divine Self-existent Omnipersent Being and in these the idea of one God present in all nature is somewhat nebulous and una defined » My object to-day is simply to point out that nowhere can these remarks of Williams be so well applicable as in the case of the Bible, the Bible which Monier Williams holds in such esteem, the Bible which he calls the sacred word of God, teaching the only true religion, as opposed to three false religions of the frorld,- Brahmanism, Islam ánd Buddhism, where as the Vedas do, not only in a ferð passagės, contain the simple conception of a Divine Self-existent Omniprésent Being, but throughout the Vedas we find God described as a Divine Self-existent and Omnipresent Being, and not only is this idea not cloudy, nebulous or undefined even in these passages, but Where can possibly be no clearer statement on the subject than those contained in the Vedas ·। + . -- - . . . तमोजान जगतम्लयपति धियं नियमय में मां वयं । पचा नो गया येद राम माधे रपिता पाय रद-ध. स्यम्तये ॥ बा० १ १०१ य० १५ म० ५ ।। the meaning of u luchis Wr hp kum, third of theim .: 7 rnimatiotinor, Int protector IH darpan f. thrind mor-hip. torne He to our pr tobhut and hapane hai) Again-तणाः परमं पदं मदा पश्यन्ति मग्य । दियीयवागत तम ॥ र १०० ब०० मे ॥ Tho is propic nin ays dcaire to oltam communun 1th llun uho poti.de rery, bote, wur, II. iz merywhere Vesthime time not sporiining ulo.mer 1 insan lun. lle is not limeoni to one time or one place on win thr, imtirirseny where jutut as the light of the • !!!! per • utt Prinder erythort mr.nih. structed -pice Again-परीत्य भतानि पगेत्य लोकान् परीत्य मा प्रतिगोटनिप च । उपस्थाय प्रथमजामृतस्यात्म नात्मा नमभिमंविवेग ॥ य० ३२ ॥ ११ ॥ God pervades through all mattrr anil sparr, roon the distant cuns, the far-off directions and is conscious preni ricra hrre le is conscious of 1115 own pokern He made the clemental atoms with which to begin the creation of the Chipre ITerall-ble, and ctcrnni lappines In lun?nsoul th:17 pompelles and realises thin existence of thi- Disane Being nathun im-elf nd lner m the pre. sence of thus Gol i vared महान भवनस्यमध्ये तपमि कान्तं मनिलस्य पुष्टे । तस्मिध्यन्ते यउ के च देवा वृत्तस्य स्कन्ध' परित एवं प्रारदा ॥ अथर्व. का.१० प्रपा ३८१ अनु० ४ मं० ३८॥ Brahma, who is the greatest of all and worthy of being revered by all, who 14 procent in all the worlds, and fit to be worshipped, whose wisdom and knowledge are boundlers, who is eren the support of the infinite space, in whom all reside and are supported, as a trec resides in the seed and is supported by it, to is the world snpported by Hin ·CRITICISI ON 73 a fatal a aatatagáf नाप्युच्यते ॥ न पचमो न षष्ठ सप्तमो नाप्युच्यते ॥ नाष्टमो न नवमो दशमो नाप्युच्यते ॥ तमिद निगतं सहः से एष एक एक वृदेक एव । सर्वे अस्मिन् देवा एक तो भवन्ति ।। अ० का०१३ TOYO P4-811 He is only one, there is no second, no thud, no fourth God There is no fifth, no nxth, no seventh God Yes, there is no eighth, no ninth, no tenth God In bim, the Unitary Being, all live, move and have then being You hare seen, then, what the religion of the Vedas is Can there be any better, clearer, more distinct expression of monotheism than this? Can ve better assert the divinity and omnipresence of God? We come now to the Bible, the pet darling of Monier Williams, the Christian's rock of ages, to prove the excellence of which Monier Williams so musinterprets, distorts and nzlifies the Vedas Bishop Watson in his letters to Thomas Paine said, "An honest man, sincere in his endeavours to search out truth in reading tho Bible, would examine first whether the Bible attributed to the Supreme Being any attribute repugnant to holiness, ti uth, justice and goodness, whether it iepresented Him as subject to human infirmities"-B IVatson, p 114 I would follow the same couise We find that the Bible does represent God as subject to human infirmities and that it does attribute to him attributes repugnant to holiness, truth, justice and goodness It represents God as subject to human infirmites It represents him as having a body, subject to wants and weaknesses like those of ourselves When he appears to Abraham, he appeais, according to tbe Bible, as thiee angels Then they talked to Abraham &c The Bible runs thus 52 And he (Abraham) lifted up lus eyes and looked, and, lo, three men stood by him and when he saw them, he ran to meet them from the tent door, and bowed himself toward the ground 3 And said, my Lord, if now I have found favour in thy sight pass not ajray, pray thee, from thy serrant Let a little water, I pray you, be fetched, and wash your feet, and rest yourselves under the tree 5 And I will fetch a moreel of bread, and comfort ye, your hearts; after that ye shall pass on for, therefore, are ye come to your servant, And they said " so do, as thou hast said 6 and Abraham hastened into the tent unto Sarah, (his wife) and said, " Make ready quickly three measures of fine peal, knead it, and make cakes upon the hearth." I ·74 M 1.4 INDIA", 151500X 7. And Abralınm ran into the hard, and fetchd n call fender sind good, and gave it unto a young man, and lice listen to decay it 8. And he tool buttor, and milk, nnd the call which he had drcra. od, and set it boforo thom , and lio blood by them under the tree, and they did cat. 9 And thoy end unto him, Whorc in Sarsıh thy wc' And ho Anid, Boliold, in tho tont 10 And ho said, I will cortamly roturn unto thcc nccording to tho timo of lifo, nnd lo, Surali, thy wife, shall linica son -(vids licnesis, Chap. XVIII * • The rest of the criticism is in 1991ng-Lo ·LECTURE IV. 5 THE HYMNS OF THE VEDAS, (4) In this lecture, I propose to deal with the 50th Sukta of the first Ashtaha of the Rig-veda, whose translation as well as remarks thereupon by Monier Williams, I subjoin herewith Says Monier Williams "The next deity is Surya, the sun,* who, with reference to the variety of his functions, has various names-such as Savitri, Aryaman, Mitra, Varuna, Pushan, sometimes ranking as distinct deities of the celestial sphere As already explained, he is associated in the minds of Vedic worshippers with fire, and is frequently described as sitting in a chariot drawn by seven ruddy horses (representing the seven days of the week), preceded by the Dawn Here is an example of a hymn (Rig-veda 1, 50) addressed to this deity, translated almost literally “Behold the rays of daun like heralds, lead on high The Sun, that men may see the great all-knowing god The stars slink off like thieves in company with Night, Before the all-seeing eye, whose beams reveal his presence, Gleaming like brilliant flames, to nation after nation With speed, beyond the ken of mortals, thou, O Sun, Dost ever travel on, conspicuous to all Thou dost create the light, and with it dost illume The unireise entire , thou risest in the sight Of all the race of men, and all the host of heaven. Light-giving Varuna ! thy piercing glance doth scan In quick succession all this stirring, actire world, And penetrateth too the broad ethereal space Measuring our days and nights and spying out all creatures. Surya, with flaming locks, clear-sighted god of day Thy seren ruddy mares bear on thy rushing car With these thy self-yoked steeds, seren daughters of thy chariot, Onward thou dost advance To thy refulgent orb, Beyond thus loter gloom and uprard to the light Would we ascend, O Sun, thou god among the gods." * Yasha males Indra, ogni and Suryn, the Vedic Triad of gods.

·76 I'S INDIAN WIADOV. In this paragraph Morner Willining naucrta. (1) That Suryn, tho bun, 89 worklupiped ny nacity under diffure ent nancy, Suvitri, Arjuman, Nitra, Varunin and Purlan. (11) Thut in the inindy of Vedic rorylippers Suryn wag ugeocintod Bath Fire (in) That Surya is described as sitting in a chariot drawn by Bei en ruddy horscs preceded by the dev: n. (11) That these ruddy horses represent the oven daze of tho week Monier Williams sulijoins an almost literal translation of the 50th Sukta of the 1st Ashtaka of the Rig-seda, uluch has been mentioned before. I need not say that Pushan, Varuna, tra, Aryaman and Saritri are only other names of the saino Suryn, and that Agri je nlngaroiler name for it, but, unlike Williams, thcy aro not thic different naras under which Surya, the sun, was worshipped Surya is rather the God of the Universe सूर्य प्रात्मा जगतस्तस्थुष He is the Uni versal Spirit that perrades the wholo animate and inanınalo crcation. The Sapia harita Bre not the scren ruddy horses of tle son that pull his chariot, nor has the sun any chariot The Sina horit aro the seren rays as shall appear further on The roinnicama 915 sublime universe The soven days of the week are set ilin ecran hartas. But the value of Williams' translation will apprai botier After the true translation is given I shall not proceed with my oplanation of ench one of the Mantras giving Monir Williams' translation of the same, £o that both might appear side by side in a position fit to be compared the Divine essentials within the very interior of orerliving soul. Compare with the above the Monier Williams' translation of tho same (3rd) mantra. Says he “(The Sun), whose beams rereal lus presenco Gleaming like brilliant flames, to nation after nation. In vain do we seek for that purity of meaning, that sublimity of thought, that absorbing importance importance of the subject-matter, in Williams' translation of the Mantra. , to William's scholarly mind, means nation after "nation." The Ketarah and Agna- • Manuscript missing ·CRITICISM ON 77 " Thou yah become beams and brilliant filames In rain do the philologists of the West try to distort the sense of Vedic Mantras, and to make it correspond with the records of a primitive, comparatively savage and mythological age I say, in vain, do these 80-called scholars of oriental languages try to interpret the Vedic records according to the light of their brain-bred, I mean, fancy-bred, science, philology For, all philologies, scholarshaps and learnings melt away like ice before the concentrated, penetrative, heat-pouring potent beams of truth.t We come now to the 5th Mantra of this Sukta, with Morier Williams' characteristic translation, (the sun) msest in the sight of all the race of men, and all the host of heavení Can Williams ever be said to understand the meanings of Vedio Mantras, or say specifically of this Mantra ? Where 13 his Where 18 his conception of Vedic mythologies ? Where is his keen Christian sense which smells of element-worship in the Vedas! Has it gone so wrong as to incapacitate him even from understanding the simplest things. The sun never rises at once in the sight of all the race of men, but poor ignorant superstitious Vedic worshippers might have imagined so, but oan eren an idiot, a Zulu savage, that has not even the millionth part of the experience that Williams has—can he, even he imagine the sun to rise in the sight of all the host of Heaven—he means the starry firmanent Vol Expresssd in the language of a savage, the sun simply blinds the glittering sights of the starry host of the Heaven It simply blows the night-gems, the stars, into a fine powder of nothingness and oblivion But it never rises in the sight of all the host of Heaven, for, as it rises, the stars get blinded and shrink into nothingness. Whence, then, the mistake into which Monier Williams has stepped, Clearly it is thus Williams translates 27171x into the starry host of Heaven He has forgotten his translation of deva into gods and deities But here camat means all the host of Hearen. Monier Williams' memory further slips the words of the Mantra grasfaza teh I It seems that the Vedic poet had put this unmeaning płırase here only to keep up the poetical metre ! But ano. ther explanation is possible Williams was so much occupied with all the host of Heaven that as the sun rose, with the host of Heaven, departed his memory of this phrase also Hence the Facum in his translation We have said that God is the cause of this panorama of the unr Is He not fit to be worshipped? He who undoubtedly lives Terse † “ For Pandıt Guru Datta's translation of the 4th Plantra, Lee Pp 30 12.06 Termionlogs of the Vedas and European Scholars." + 91

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·CRITICISM ON 79 are born, nothing but the Supreme Being should be adored by a ) Tise man sermons “Through strict veracity, uniform control of the mind and senses, abstinence from sexual indulgence, and ideas derived from spiritual teachers, men should approach God, who, full of glory and perfection, works in the heart, and to whom only votaries, freed from passion and desire can approximate Let me not multiply quotations in proof of my position But rather, let us, like sincere devotees of the truth, confess that formal congregational worship is quite informal, and that, worship, and true worship, is never offered in words, not at all in pathetic, tear-shedding The only true worship that Vedas enjoin and which we also should learn to conduct is the practice of strict veracity, of uniform control of mind and senses, of abstinence from sexual indulgence, of learning lessons from spiritual tachers, and of freedom from passion and desire This, then, 18, in brief, the Vedic Worship Contrast with it, if you please, the worships of the whole religious world This worship alone can lead us to the realization of pure Divine wisdom No other For, the light, the intelligent light gap, that shines through the world and through men, that witnessess all our actions Gaiatzfe, and regulates the phenomena of the material spheres Hivera 77, is the light that can lead us to wisdom and purity anu garchill Let it be understood, then, that none who has not learnt to conduct this true worship of the Universal Soul, can ever attain to purity and wisdom This is the true mode of worship, for, this exactly is the sense of the 6th Mantra of the 50th Sukta of Rig Veda which runs thus येना पावक चक्षसा भुरणपतं जनां अनु । त्वं वरुण पश्यसि ।।॥ ६ ॥ can

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·EVIDENCES
OF
THE HUMAN SPIRIT.

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·EVIDENCES OF THE HUMAN SPIRIT. HAH * एष हि द्रष्टा, स्प्रष्टा, श्रोता, माता, रसयिता, atst, maf, fagtatiaTg79: 11 ggato 8, & II Yes, the human spirit at 18 that sees, feels, hears, smells, tastes, wills, knows, does and understands everything The human spirit is the real conscious man —Prashna Upanishat iv, 9 How painful is ignorance pátangalı says that ignorance is the only soul where evils can grow and germinate And so it is All the evil of this world is the result of misdirection of natural forces, ultimately traceable to ignorance Nowhere is ignorance, however, so baneful as when it appertains to the ignorance of one's own self. Under the stunning effect of ignorance people imagine themselves to be deprived of their own vital essence And the so-called theologies of the world, no less than the materialistic objective externalism of the day, are busy in propagating scepticism, and even downright nihilism, on the subject As a matter of fact, more 18 due in thus direction to the pious teachings of the so-called religious world than to the sincere and logically-arrived-at convictions of philosophers and scientific men The conclusions arrived at by sincere investigators and unprejudiced, unbiased reasoners, are, at the worst, only doubtful and fluctuating They terminate in the confession of a mystery, or of some indefinite relation between mind and body But our viso theologians of all religions go further Their assertions are positive, dogmatic, and leave no room for doubt The pious missionary, who believes in the perfected political religion of the western world, 2 e, popular Christianity refined, returns this unequivocal answer to the query, — Wat is human spirit? “ And the Lord God formed man (Adamı ?) of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul ” + And Mahomet's doctrine of Nafahnt Arl, as given in the Qoran, is but a reiteration of the same, an echo of the biblical account in every sense the grand pioblem of life and death solved by the Mahomedan and Cliristian worlds alike, and thus is the human spint declared to bo Thus 15 4 • Yoga aphorism, 11 + Genesis, 11 7 ·82 FTIDESLIS O 101, a mere breath Taithful to the instincts of hus atheistic Christian land poct-laureate Tennyson thus puts the answer in the niouth of personifica Nature — " Thon makest thune appeal to me I bring to life, I bring to death The spirit docs but mean the breath I know no more Xot only is the laman spirit, tlien, llepived of its proper functions and powers, but tien scared out of evistence part from the absurdits of the "pposition, for, the Grent Lternal Being must have become almost tired-5) 2 to require almost lest on every? scuentlı (1) no constantly blowing out of lus exhaustig lungs bıcaths of til firc to leep alive so many millions of millions of millions of loving lems, lng upon die innumerable worldly, inhalating the infinito pace, the doctrine is in itself lurchly permcious and imsleadmg it can lie inure permcions than this, that a human bens livuli le reclared to liu a iud, a plantom, a breith, and no more Once arimit that the human put is not a sub-tance or un identity an relas pilpable mattrr, (nay itin more sual), os cuadmt, like Bulus tla. Innan lifexbut.11) [1.lle-con-push Luisang off lue' 111111-10117 Pitant l'ithe areas, biku Chri-t1!", that it ini mere breitli, lile gredorn lejectile Coulut10387-14, that'ponton only a macept2011 unnel. uersalued rape from their arayc promotors vso ji rmrilii, multed in, the illu-l polie vom of diseamns whicson L 7135072 ITpr, antrol to drin frumcome and tikine to len, iline, ristoran, la femelnplattform - 110 licie, tlu un tel. 2 1: 11971, that tur, lan list you put a corre jor, 11•112-be! Il rites 171111, but is not I'm , animale ostos of the humant, and 11 winssihi itiba ilukibin vwl! 12 472. murin its Can 7 misteri (bir , svih 11- of hell of wolltastioille lor laser IIF, in aliran defluist 1111111 11.11.1-11111 Oui (hiri (1)! soll iliendo in Shrer wil!l of 1: srint, fur, there hun !" rrit bisa 'slutlich soll poleantrini, " Tillmat: J: 17 hours; stiilis Jus Hidden replicilan ys 10, tor, 1 for 1110111 all (pl. ir plovisueen't it į lie ..lst ul: dom, spol, sinkel, M" is leitor the motorent De Niro Lint of hulu:11 - pirn,i,miline in lurri linult omhiburley -rܙ ܙܙr' ܙܐ، ' ff , riu ܕܢ ܐܢ ܙܢ ۱۱۷ ۱۱/۱۶ :دارد : 11. 6 . 1 > home I! ( srile siir lut i + ܝ | ܨܨ ، ،، |ܐ1 ܕܐ ܕ Litur 1 - r; inirl ill:', 1 ) IIT ·THE HUMAN SPIRIT 83 the fiat of the Deity, understand that what spi ang into existence out of nothing will fall back into the chaos out of which it sprang, and be resolved into nothing' This superstition, or misimpression of the non-entity of spirit, is not confined to the primary strata of religion alone It has begun to pernieate through the civilized world, till it bas reached the margin of scientific speculation' "The mechanical theory of the universe undertakos not only to account for all physical phenomena by describing them as variances in the structure oi configuration of material systems, but strives even to appreheud all vital and physiological phenomena by reducing them to the elements of mass and motion Thus, Wundt, speaking of physiology, says, “ The vici that has now become dominant (in physiology), and is ordinarily designated as the mechanical or physical view, has its origin in the causal conception long prevalent in the kindied departments of natural science, which regards nature as single chain of causes and effects wherein the ultimate laws of causal actions are the laws of mechanics Physiology thus appears as % branch of applied physics, its problem being a reduction of vital phenomena to general physical laws, and thus ultimately to the fundainental laws of Mechanics” Again, says professor Haeckel in cleaier terms, “The general theory of evolution that in nature there is a great, unital, continuous and everlasting process of derelopment, and that all natural phenomena, without exception, from the motion of the celestial bodies and the fall of the rolling stone up to the growth of the plant and the consciousness are subjeet to the same great law of causation--that they are ultimately to be ieduced to atonic mechanics Not this alone, but Haeckel further declares that this theory which affords a rational explanation of the universe, and satisfies the ciaving of the intellect for causal connections, masmuch as it links all the phenomena of nature as parts of a great unital process of derelopment and as series of mechanical causes and eftects”* Working under the charms of thuis mechanical theoi y of the universe, Dr Buchner, in his " Matter and Foice," denies eren existence to psychology or subjective philosoply Dany zegard matter and its chemical workings as sufficient to account for all force and all mind The notion of personality, immoitality oi independence of matter are again discarded by some as superstitious and absurd Thus it is with philosophers and scientific men, who lire from day to night in dread of uttei annıllation Notwithstanding the fact that such materialism has long prerailed and even now prerails in the strongholds of Science and Religion in Western countries, it is remarkable to note that there have been assumes of # Stallo's Concepts of Modern Physics, PP, 19-20

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·THE HUMAN SPIRIT S5 term of protoplasm, has universally and in all cases a constant and undeviating chemical composition, and indeed there is reason to believe that this is not the case ”* Furthermore, in consideration of the vital phenomena presented by the lowest animals, scientific authorities have been obliged to confess that organisation is not an intrinsic and indispensable condition of vital phenomena Speaking of Amceba, remarks Professor Nicholson, "This animalcule, which is structurally little more than a mobile lump ot semi-fluid protoplasm, digests as perfectly-as far as the result itself is concerned-as does the most highly organized animal with the most complex digestire apparatus It takes food into its interio1, it digests it without the presence of a single organ for the purpose, and, still more, it possesses that inexplicable selective power by which it assimilates out of its food such constituents as it needs, whilst it rejects the remainder In the present state of our knowledge, therefore, we must conclude that even in the process of digestion, as exhibited in the Ameba, there is something that is not merely physical or chemical Similarly any organism, when just dead, consists of the same protoplasm as before, in the same form, and with the same arrangements, but it has most unquestionably lost a thing by which all its properties and actions were modified and some of them were pioduced That that something is, we do not know, and perhaps never shall know, and it is possible, though highly improbable, that future discoveries may domonstrate that it is merely a subtle modification of some physical force It appears, namely, in the highest degree probable, that every vital action has in it something which is not merely physical and chemical, but which is conditioned by an unknown force, higher in its nature and distinct in kind as compared with all other forces of this vital “furce" may be recognized even in the simplest phenomena of nutrition, and no attempt even has hitherto been made to explain the phenomena of reproduction by the working of any known physical or chemical force”+ Speaking of the same, Professor Huxley remarks —" It seems difficult to imagine a state of organisation lower than that of Gregarnida, and yet many of the Rhizopoda are still simpler Nor is thero any group of the animal kingdom which more admirably illustrates a very well-founded docrine, and one which was often advocated by John Hunter, that life is the cause and not the consequence of organisation, for, in these lowest forms of animal life there is absolutely nothung worthy of the name of organisation to be discovered by the microscopist, though assisted by the beautiful instruments that are now constructed In the substance of many of these creatures, noth. The presence - Nicholson's Zoology page 9, noto + Nicholson's Zoology, 6th Edition, PP 12-13

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·THE HUMAN SPIRIT 87 tion of evidence which is the characteristic of a settled or decided opinion To come, however, to the proper subject, “Evdences of the Human Spirit” from the standpoint of Varsheshıha philosophy As already pointed out, the ancient philosophers of Anyaraita styled this vital principle Atma It is one of the nine dharyas of the Parsheshiha philosophers A davya, in Parsheshrha philosophy, is something in which attributes and actions inhere,* 01 what in English philosophy would be called a substance, or better still, a substratum, or a noumeron It is clear, then, that Atma is a reality, one of the nine noumena of the universe, a substance in which attnbutes and actions inhere Let us, therefore, direst ourselves of our previous notions concerning the human spirt, so that we may the better understand its nature, according to this plulosophy English metaphysicians having generally iegarded the human spirit as an immaterial nothing something, have been unable to offer any explanation as to how the mind knows the external univesse and acts on it Regarding the human mind, as, they did, as altogether immaterial, 2 e, as ditested of all the properties of matter, eren of the substantiality and extension or space-occupation of matter, they found their intellects compelled to halt, when the problem of the cognition of the external world was presented to them In vain, did they attempt to solve the problem by referring cognitions to impressions of external matter or to correspondences produced by the Divine energy, for the problem still remained the same A soft, plastic melting bar of wax is taken, spread upon surface, and a hard, rigid, solid carted design imprinted upon it The was easily takes the design upon it This is the impression on the It was similarly urged that external objects which are material, cannot be perceived by the altogether immaterial spirt directly, for we cannot conceive of any action between things that have no properties in cominon, for instance, such as mind and matter--mind, which is almost altogether ideal, invisible, impalpable, phantomlike airy nothing, and matter, which is independently existing, external, real, visible, tangible and perceptible It as, therefore, asserted that what takes place in the perception of things thus --The sensorium first takes the impression of things external, and it is this impression in the sensorium which is ultimately perceived by the spirit But this does not solve the problem For, if the sensorum takes the impression of objects external, however soft, plastic and liquidous the sensorium may be, it must be vet matenal for, no matter what the substance may be, a material substanco can only leare impressions on a material something The sensorim, ** faluaa FasTFatufafa 544TA Il Caisbeshika, Sutra 1 1 13 2 Tax IS

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·Τ Η Ε I UMAN SPIRIT 89 Once admit, as the Taisheshrha philosophy teaches, that the Atmc (HICHT) human spirit, is at least as good a substance as matter, as good a noumenon or substratum as ordinary external objects are possessed of, and it will be clear how substance can art upon substance or be impressed by substance This peculiar subtance, Atnd, is the seat of two grand manifestations, the voluntary and the involuntary The voluntary or conscious functions of Atmd are the functions called cognition, feeling and will also called Buddhz (consciousness), sukha (feeling of pleasure), dukha (feeling of pain), ichchha (desire), dwesha (repulsion), and prayatna (conscious exertion) These voluntary functions of the spirit hare formed the basis of discussions of all metaphysicians who have ignorantly or wilfully neglected the treatment of the other set of functions-pranapana or respiration, nameshonmesha or nictitation, zıvana or physiologic bulding and animation, manas or sensation, gati or movement, indriya or activity of the senses, and antararıhara o organic feelings The result of the separation of these two sets of the functions of the spirit has been that schools of metaphysicians and scientific men have been set up in conflict with each other, both denying the substantiality of The metaphysicians deny the substantiality of the spirit, evidently on the ground that sensations, feelings, wills, desires and ideas, perceptions and cognitions have no independent existence of their own, but seem to be manifested only in organised structure There is, besides, a tendency, among metaphysicians, to regard whatsoever is internal or mental as imaginery or us phenomenal, but not as real or substantial Hence, dealing as they do, with the departments of cognition, feeling and will, they regard the mind no more real than its phenomena Had they also recognised the involuntary functions of the spirit, they would have readily preceived that the real something which produces such tangible, real phenomena as the building up of structures or the animation of organism, or which produces motion and the co-ordination of motion, is the reality that sentiently feels, knows and wills the spirit On the other hand, the scientific world has been prone to deny substantiality to spint from the opposite ground that their external phenomenal researches into the functions of organisms could only reveal to them, at their best, the involuntary potencies of the spirit, and this could not otherwise happen For, the whole material world, from the psychological point of view, is merely objective existence, The human spirit is the only substance that is both objective and subjective at the same time The scientific world, owing to its materialand the deep-seated tendency of only depending on testimony, have only sought the objective side of the human spirit, and have, therefore, landed themselves into a nihilism which denies the subjective side of the human spirit Not finding the involuntary jsm senso

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·THE I UJIAN SPIRIT, इति ॥ विज्ञायते । बुद्धिसुखदुःखेच्जाहेष प्रयत्नश्च गुणैर्गुण्यनुमीयते । तेच न शरीरे- न्द्रियगुणाः, कस्मादहकारेणक्यवाक्यताभावात्प्रदेश वृत्तित्वादयावष्टव्यभावि- त्वाहाह्येन्द्रियाप्रत्यक्षत्वाच्च तथा शब्देन पृधिव्यादि शब्दव्यतिरेकादिति- तस्य गुणा बुद्धिसुखदुःखेच्छाद्देषप्रयत्न धर्माधर्म सस्कार सख्यापरिमाणपृ. थक सयोगविभागः । आत्मलिङ्गाधिकारे बुध्यादयः प्रयत्नान्तः सिद्धाः, धर्माधर्मावात्मन्तरगुणानामकारणत्व वचनात्, सस्कारः रमृत्युत्पनी का- रणत्ववचनात्, व्यवस्थावचनात्सख्या, पृथकमतएव, तथाचात्मेति वचनात्परम महत्परिमाणम्, सन्निकषेजत्वात्सुखादीना सयोगस्तहिनाशकत्वाहिभाग । ॥ प्रशस्तपादभाष्य आत्माधिकरणम् ।। The following is a rough and almost literal translation of the above passage.- " The next substance is called a tnd, as it is endored with the property of circulating itself freely in the organism On account of its being a refined and subtle entity, it is imperceptible by the senses , and, hence, its existence has to be inferred from the harmonious play displayed by such instrumental organs as the eye, the ear, &c tor, it cannot be doubted that the organs are merely the instruments which, like all other machinery, require an agent to work them up When, besides, the nature of sounds, colours, tastes, &c, is well admitted to be cognizable, the existence of a cognizing being is a natural Inference. This cognizing being cannot be the body, the organs,* or the manast, the soul or spiritual body, for they are not endowed with consciousness The body is not endowed with consciousness, because it is the product of the composition of dead, inet and altogether unconscious elements and atoms of matter, just as such common objects as the pitcher, &c, are deroid of consciousness But, further, the body is not the conscious being, because, if consciousness were really due to the body, the body would not be unconscious after death, which is not so Nor are the organs the conscious entities, because, firstly, they are mere instruments and, secondly, had it been so, their destruction would be altrays followed By the word 'organs' 18 hore meant the 'Indryas' or the senses The Indnyar' are the invisible organisation of the spirit as distinct from the visible organs wherein these spirituol organs or porrers reside + Man is ricted in Sanskrit philosophy as a conpound of three entities 1, the gross physical body, called the sthula sharira, 2, the spiritual body, here called tho It is an organisation of life and sensation principles and 18 a perceptible intermediate connecting link between the gross material body ,sod 3, tbe internal spirit who is the true nan, the central reality that acts, feels, enjoys and 19 One of the consequences flowing from this organization of the manar is that it is impossible for the spirit to be cognizant of tno impressions at the same time, 1 - nanas fine imconoclong

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·TII IU IAN SPIRIT 93 the tongue in the luxuriance of deliciousness Besides, we infer the existence of a substratum from such attributes as pleasure, pain, desire, hatred, will and knowledge These attributes do not belong to the body or the organs For, the ego identifies itself with these attributes but not with the body or the organ "I feel, I desire," are true interpretations of consciousness, but not that the body or the organs feel, desire or are conscious “ These attributes refer to a substance wherein they inhere, are not to be found in any and every substance, and are not cognizable by the outer senses Hence they are the attributes of a third something, Atmá The attributes of Atmá are knowledge, feeling of pleasure, feeling of pain, desire, hatred, exertion, morality and immorality, impressibility, number, magnitude, separate existence, connectibility and separability The first six attributes have been already dealt with Morality and immorality are attributes of Atma, for, the human spirit is a responsible agent The spirit 18 also impressible, for such impressions alone can be the cause of memory The ego of each individual being conscious of a different set of enjoyments from the others, and being unable to present to his consciousness the states and feelings of another indivdual, it is clear that each human spirit has a distinct entity and is, therefore, in itself a unit, 2 e, possesses the attribute number.” As freely circulating itself in the body, it has magnitnde The feelings of pleasure and pain all rise in the spiritual body, and the spirit is only conscious of thein by its contact with the spiritual body and through it with the object of feeling Hence its attributes of connectibility and separability To illustrate the reasonings in the above-mentioned passage Furstly, it should be pointed out that Atmd is there viewed as a refined and subtle entity, imperceptible by the senses There exists a prejudice against this view, which it will be well to clear out before proceeding further The prejudice is to disbelieve all that is invisible, imperceptible or uncognizable by the senses. This prejudice arises either from too superficial an experience, or from an exclusive devotion to materal or physical pursuits and to purely experimental or empirical sciences, where the faculties of observation are constantly in demand, but the faculties of reflection, imagination or abstraction are seldom, if ever, used An intimate acquaintance, however, with the phenomena of these very sciences will prove that the true causes of these phenomena, and therefore the true realities, are always hidden, invisible and imperceptible Take, for instance, the most familiar case of Gravitation Every particle of matter attracts every other particle of matter in the universe, with a force in proportion to the product of their masses, and in inverse ratio with the square of their distances And thus force the scientific men term Gravitation Observe the infinity of palpable effects which the operation of this single lay or the working of this single force >

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·THE HUMAN SPIRIT. 95 similarity or resemblance. The great problem of inference really lies in determining which similarity or resemblance 18 to be deemed as sufficient and which as insufficient for the purposes of such inference. The known datum or data, from which the unknown something is inferred, are called, in Sanskrit logic, the linga, and the something inferred is called the anumeya With reference to this question of inference, says Káshyapa, the logician TADA RFall ? afar refraai तदभावे च नास्त्येव तल्लिङ्गमनुमापकम् ॥ That alone is a valid datum for inference (linga) which has, firstly, been known to co-exist with the thing to be inferred at some time or place, secondly, is also known to be present wherever the like of the thing to be inferred exists, and, thirdly, to be absent wherever the unlike of the thing to be inferred exists" To take, for instance, a concrete example From the fall of the barometer is inferred the decrease of the pressure of the air Let us see if such an inference can be a valid inference The fall of the barometer is known, the decrease in the pressure is unknown But we know, from a specific experiment (z e, an experiment conducted at a particular time and place), that decrease of pressure produces fall of barometer This fulfils the first condition Secondly, similar cases of the decrease of pressure, by whatsoever cause, are attended with the fall of barometer, but the third condition is not fulfilled It 18 not true that where-ever there is no fall in the barometer, there is no decrease of pressure ; for, there may be no fall of barometer, although the pressure may have decreased The mercury, through rise of temperature, expanded and became lighter Had the same pressure continued, the column of mercury would have risen higher up, but the fall of pressure compensated for the rise and left the mercury apparently where it The three canons of Kashyapa, therefore, conclusively prove that the fall of the barometer is not the linga of the decrease of pressure Similar reasoning will show that the decrease in the weight of the superincumbent column of mercury is the linga (inference) of the decrease of pressure. Having shown, in general, what data are fit to be the ground of inference, it remains to see upon what phenomena can the inference of the existence of Atmd be grounded These phenomena must bear some definite relation to Atmd, mast be known to occur, in some cases where the essential attributes of Atmá are found, and there should be no Atmd where these are not found These phenomena are of two kinds, firstly, the working and the activity of the bodily organs, and, secondly, the sensations of which one is cognizant Hence, it is from these two classes of phenomena that the existence of Atmd can be objectirely inferred For, consciousness being the characteristic attribute of Atmd, some activities of bodily organs are was ·96 EVIDENCES OF at not only known to be produced by the will of the conscious Atmd, but there are other activities that are not produced by will but are invariably observed wherever there is consciousness, and besides, in all cases of living bodies dying, or of inanimate objects, the organism or the object is devoid of the performance of those functions. And so with respect to sensations Before proceeding, however, to a detailed enumeration of such phenomena, it will be useful to review a theory that has so often been alleged against the independent existence of Atmá, and, in the minds of some unonginal students, so constantly thrown its obstructive feelers against the clear comprehension of the subject on the part of an honest inquirer That theory 18 the mechanical theory. We shall show how far the mechanical theory can render an explanation of consciousness Leaving apart Atmà, man consists of three things, sharira, indriya, and manas Sharira, as Gautama defines it in lis Nyaya philosophy, ( Frifozmaita mitt?18811), is the solid framework of the body together with the visible organs that are located in It is the ground-work of all activity, the seat of all senses and their sensations The indruyàs are the fine subtle entities, distinct from, located in, the five visible organs of sense respectively, by virtue of each of which the Atmà obtains a distinct and definite consciousness of each of the five sensations, smell, taste, colour, touch and sound The indriyàs are, accordingly, the invisible internal media of sensation for the perception of the spirit That they are independent of the visible organs 18 not to be laughed at For, in many cases, the tympanic membrane, the hammer and the anvil of the have been removed, leaving the staples alone, without injuring the sense of hearing And so with other organs Indeed, the fact of the senses being independent of the visible organs, instead of, in any awy, contradicting our experience, 18 60 clearly borne out by human experience that unsophisticated reason never doubts it For, “ during the hours of physical repose, while the parts of the system are recruiting and reproducing new strength and energy, and while the organs of sense are closed to all external impressions, the mind, free from all obtrusive and disturbing influences, makes imaginative excursions to different places and contemplates different things in existence It supposes, it sees or hears, while sometimes it is arrested in its travels by the sound of beautiful music, or by various pleasing scenes which it appears to enjoy Sometimes it supposes it walks, feels, tastes, or saffers excruciating pain It also appears to be irresistible in many places where it had no previous desire or intention to be During all of these peregrinations, the wave of sound, the reflection of light, the susceptibility of feeling, the pleasure of tasting are all supposed ear ·TE HUJAN SPIRIT 97 in to be enjoyed Tlus proves that there is an internal medium of sensation by wluch the mind enjoys its capacity, as if the external were in connection with the world It proves also that there is a medium existing upon these nerves of sensation, independent both of internal and external crciting causes "* This medium of sensation is the endriya And, lastly, manas, the soul or the mind, is a third entity distinct from Atna Says Gautama his Nyaya philosophy, युगपजक्षनानुत्पत्तिर्मनसो लिङ्गम् । १ । १६ ॥ " The existence of manas (mind) is established from the fact that one is only capable of attending to one thing at a time It is said of a Greek philosopher that he was engaged in solving a mathematical problem when an army passed by, and he was altogether unconscious of it, till a soldier effaced the circle the philosopher had drawn on earth, a fact which alone disturded the attention of the philosopher That followed may be left to history Was tht movement of an army entirely noiseless ? Vere no sound waves piopagated when the philosopher was solving his mathematical problem? Did not the waves enter the cavity of his ear and put to vibration the tympanıc membrane, the delicately placed stapes and the grain-filled liquid in the internal labyrinths of the ear, in fact the invisible medium of sensation upon the nerves, the endriya? All this did take place, but the philosopher was not attending to it There was in the philosopher a something which, when engaged in thinking (2 e, solving the problem), was not in contact with the internal ear, a something whose contact with one indriya or faculty preclud. ed its contact simultaneously with another, Its contact with an indriya and therefore with an organ is what we call attention , its səparation from this cuts the cords of connection, and the result is what we call absent-mindedness Nor is this manas the conscious entity, for, who does not know that all the ideas that our experience has acquired for us lie for the most time in a latent registered state in the brain, or, more correctly, in the manas, but that each and any of them is remembered whenever it is recalled We have seen what sharira, indriya and manas are TVe shall not examine whether any one of them is endowed with consciousness For, if, barıing atmà aside, man consists of three substances, sharira, endirya and manas, and each of them be proved to be unconscious or unfit to evolve consciousness, no doubt would remain as to a fourth substance, Atmd, being the conscious entity Firstly, then, the sharira is not the conscious entity, for, it is the product of the composition of dead, inert and altogether unconscious elements and atoms of matter, and all bodies that are the product of the composition of such particles are themselves dead and inanimate The whole world of inorganic chemical compounds, including watches, steam engines, &c, is an * Principles of Nature, by Andrew Jackson Davis ·03 E TIDENCES OF illustration of the principle Nor are the organic compounds an exception to this lat So long as organic bodies are associated with a living germ, their manifestations remain very much modified and changed, but, when deserted by the enlıvening principle, even organic structure fails to show any signs of vitality and consciousness. To be clearer still, suppose the sharıra to be endowed with consciousness Let us inquire whether this consciousness be inherent in the sharira, or mere accidental to it If inherent, the sharire should be conscious even after death, which is not so If accidental, the statement amounts to saying that we must seek for some other substance besides the body for consciousness Nor are the indryas the conscious entities, for, they are mere instruments requung an agent to work them up. Besides, their presence is not necessarily attended with consciousness as in the case of absent-mindedness, nor is their loss accompanied with the loss of consciousness, for, even when the eye is dernnged or altogether removed from the socket, coloured objects may be remembered in consciousness. Nor is the manas the conscious being, for, if it were so, it would be directly conscious of every impression, and we should observe no such restriction in practice as the inability to cognize two impressions at one and the same time. A little reflection and calm, sound reference to one's own consciousness will convince every one of the entire distinctness of the Ego, Atmd, from tbe body, its organs, functions, affections, and even sensations There are two grand general principles which underlie the whole of the above reasoning The first is the well-known and much-abused principle, ex nihilo nihil fit It is enunciated thus .- नासतोविद्यते भावो नाभावो उभयोरपि Eoziraleragatracaefsifa: 11 " What is not, never becomes something, and whatsoever is, is nerer reduced to nothing The wise men have fully measured the entire truth of both these assertions Prejudiced, sophisticated, vacions, ignorant minds cannot easily comprehend this † This is the cardinal principle of all sound philosophy Creation is simply impossible. The principles of Nature only reveal formation For, let us for one moment suppose creation to be possible, and let something come out of nothing This rery sapposition assumes that there is a nothing which can produce something Hence there are two kinds of nothing, firstly, the ordinary nothing from which nothing comes out; secondly, this peculiar nothing which gives rise to something Now, whatsoever has many kinds is not nothing but something Hence, nothing, » which is of two kinds, is not nothing but something. Or, something can only arise out of something The rererse of it is Bhagavat Gita, 1 16 + Swami Dayananda Satyartha Prahasba, page 222, 3rd Edition विटा ते सतः।

·THE HUMAN SPIRIT 99 simply inconceivable The second principle, which may be regarded as the corrollary of this, is thus formulated in Vaisheshika philosophy कारणगुणपूर्वकः ककर्यगुणो दृष्टीः ।। « The effect only reveals whatsoever pre-existed in the cause. No new attribute can spring up" If these two principles were rividly and constantly kept before the mind, one would be quite safe from the attacks of unsound reasoning But our materialists of modern times, who hold the mechanical theory to be sufficient for explaining the phenomena of the universe, are not only content with forgetting these two principles, but openly and broadly contradict these very innate conception's of the human mind Says Charles Bradlaugh, -"Religionists seem to think that they avoid the difficulty, or turn it upon us, by propounding riddles They analyze the body, and, giving a list of what they call elementary substances, they say Can oxygen think? Can carbon think? Can nitrogen think? and when they have triumphantly gone through the list, they add, that as none of these by itself can think, thought is not a result of matter but a quality of soul This reasoning at best only amounts to declaring We know what body is, but we know nothing of soul, as we cannot understand hot body, which we do know, can think, we therefore declare that it is soul which we do not know, that does think’ There 18 a still greater fault in this theological reasoning in favour of the soul, for, it assumes, contrary to experience, that no quality or result can be found in a given combination which is not also discoverable in each or any of the modes, parts, atoms, or elements combined. Yet this is monstrously absurd Sugar tastes sweet, but neither carbon, nor oxygen, nor hydıogen, separately tasted, exhibits sweetness , yet sugai is the word by which you describe a certain combination of carbon, oxygen and hydrogen I contend that the word soul,” in relation to human, vital, and mental phenomena, occupies an analogous position to that which used to be occupied by such words as “demon," i genu," " nome," "fany," "gods,” in relation to general physical phenomena "I Is this sound philosophy ? Does Charles Bradlaugh think that, if this soul-hypothesis cannot explain the phenomena of consciousness, his material atoms can? Here is luis answer “The ability to think is nerer found except as an abıhty of animal organisation, and the ability is always found higher or lower as the organisation is lugher or lower The orthodox maintainers of soul contend that what they call the soul will > + Vasheshila, Sutras II 1, 24 Charies Bridlangh "Has man & soul" "P 4-5 ·100 ITIDES CI3 OF ( at lite then the human being has ceased to live, but they do not explain whether it did lire, before the human being began to live." Here Charles Bradlaugh speaks of ihe Christians, for the Tedic philosophy rerils establishes the eternity, and hence the pre-existence of human spirits. Further on, he says, The orthodos contend that That thes call the elementary substances, taken separately, do not think therefore man without a soul cannot think, and that as man does think he must have a soul. Thus argument, of valid at all, goes much too far: a trout tainks, a carp thinks, a rat thinks, a dog thinks, a horse thinks and. by parity of reasoning, all these animals should hare importal souls i ind undoubtedir ther hare ; but timid Christians are afraid of confessing it, and hence the righteous attack of Bradlaugh on orthodox Christians His arguments, instead of invalidating ang of the principles of Pedic philosophy, rather prore But to return to the first quotation from Bradlaugh Erdently Te cannot explaia hot body can think, and so long as the principle, Ex nihi7o nih i fii remains true, and its rererse utterly inconceivable, Do man skall ever understand hot body can think that, then, is the irresistible con lasio 1 ' Eridently this, that if tha eristence of conscoascess is erer to be explained to the understanding, it should be, rot br referring to body or the elements of which it is composed, but to something, to begin with, not body This something, wth respect to which nothing more is predicated than "the cause of thinking that is not bods," may be corenientlr termed the spirit or, as the English rorld puts it, the sou? That harm is there, then, in declaring that " it is the soul (about which we predicate no more than what has gone before that thinka ind res Bradlangh has to find fault with this. and further, he coorradicts the verstvo prociples enumerated above, 27d says that the assertion, that no qualty or result can be formed in a nombination that is not discoverable in the elements of combipation, is “monstrouslr absurd." He addaces the illustration of sugar, and sars the elements of sagar do not taste street, but that sugar does. Is not this a superficial reasoniog' Has no one, in a dream, erer tasted the sensation of steetness And ret there is no sagar, no certain combination of carbon, oxygen and hydrogen there Street taste is not in the sugar, for, if it rere, ao one could erer dream of tasting sweetmiess, and hence it need not be in the carbon, oxygen and hydrogen of rhich sugar is composed. It is eareloped in a certain agitation of the proper nerve, and the specific combination of carbon, oxygen 2nd hydrogen, known as sugar, only serves to set free by chemicoelectrical energy of dissolution in the salıra of the tongue, a definite quantity of energs, wluch produces the agitation of the proper nerve, and heace the sensation of street taste. În dream, this agitation is produced, not by external means, but by internal ones. The case of + 56 Has man sool'' p 5 + Charles Brarilaugh Its , p 5 ·THE HUJAN SPIRIT 101 sugar 18, therefore, a further illustration of our principle, instead of being a lefutation. But there are materialists wiser than Charles Bradlaugh, who, instead of denying the two grand generalisations of philosophy abovementioned, rather take their stand upon them, and bring in the word latent to rescue the mechanical theory from its intrinsic inability to explain the fact of consciousness They fare no better, for, as me shall see, they are the victims of a graver logical fallacy They reason thus —It is true that in the act of combination, no new qualities or i esults are produced, but it very often happens that the process of combination or organisation forces out that which was formerly latent, and makes it manifest For instance, gunpowder, when heated, possesses the power of exploding The explosive power 28 already latent in the gunpowder, and the act of firing only renders manifest what was latent To explain it further It is well known that wood or charcoal when heated in the presence of oxygen burns It is also well known that friction and percussion develope heat And it 18 well known as well that if a part of space is filled up with a quantity of a gas, more than it can hold at ordinary pressure, at will expand and will propel any body in the way of its expansion The propulsion of cork from soda-water bottles is a familiar îllustration And, lastly, it is well known too that heat expands gases, and that gases occupy so many hundred times more space than the same substances in the solid condition do All these are well known and familiar truths, yet the manufacture of gunpowdei is not an obvious invention Why? Because, we require a definite arrangement of substances and forces to gradually and naturally evolve a desired result We want explosion Now explosion means propulsion of shot Let, therefore, a gas expand against shot But whence are we to get a pressed or squeezed quantity of gas to expand ? Evidently from a solid that by decomposition might evolve a gas and large quantity of heat This gas is to be the carbonic acid, the gas of the soda-water, and the heat is to come from chemical action But carbonic acid is the product of carbon and oxygen Hence the solid mixture must contain charcoal, the source of carbon, and saltpetre or nitre, the source of oxygen The primoval concussion is to be the source of the fire applied to the charcoal Hence gunpowder is an ultimate mixture of charcoal, sulphur and nitre A chemist thus explains its action “The general decomposition which occurs when gunpowder is fired may be expressed by saying that the oxygen of the nitre combines with the charcoal forming carbonic acid and carbonic oxide, whilst the nitrogen 18 liberated, and the sulphur combines with the potassium (of the nitre) Hence, gunpowder can burn under water or in a closed space, as it contains the oxygen needed for the combustion in itself, and the great explosive power of the substance is due to the violent evolution of large quantities ·102 EVIDEXCES Let us weigh of gas, and a rapid rise of temperature causing an increase of bulk, sudden and great enough to produce what is termed an explosion It is thus clear that in the process of combination only the properties that were latent become manifest Hence it is argued that the specific combination of matter, which we call the organism of man, develops or renders manifest the latent consciousness of matter. Hence, there is no conscious spirit Matter with its infinity of properties is enough to explain all consciousness. this doctrine of “latent consciousness" carefully When a pound of ice is taken and a thermometer inserted in it, and the whole heated, a large quantity of heat is absorbed till the whole of ice becomes water This heat has no effect upon the thermometer Or, if the hand were dipped in ice till the whole of ice were converted into water, the - hand will not feel any sensasion of warmth Heat is, in this case, said to become latent in water. This example is enough to show that any quality or property of which there is no consciousness for the time being, but which begins to be felt under proper conditions, is said to be latent Now, what is meant when it is said that the latent consciousness of matter becomes manifest? Can there be any latent consciousness? Can any one conceive such a jargon? All properties of substances that are external to us, or are objective but not subjective, may be conceived as existing and not exciting consciousness But can any one conceive a consciousness that 18 not consciousness? For, what is latent consciousness but & consciousness of which there is no consciousness, or an unconscious consciousness ? Latent consciousness is no more a reality than a circular square or a not-white White It is a contradiction in terms This entire reasoning is based on a real ignorance of the signification of consciousness It is simply a hetrobáhdsa (pseudo-reasoning) arising out of the metaphorical misuse of the word latent when applied to consciousness. We will also here mention the physiological theory which is in vogue at present with scientific men and philosophers of the experiential school This theory is another attempt to reduce consciousness to the terms of matter and motion It establishes that brain is not only the principal organ of mind, but that the nerve currents generated in the brain are the whole source of the mind we know Says & writer “The brain is highly retentive of the impressions made opon it, they are embodied in its structure and are a part of its growth, They may be reproduced on after occasions, and then what we find is a series of currents and counter-currents, much the same as what existed when the impression was first made When the mind is in the exercise of its functions, the physical accompaniment is the passing and repassing of innumerable streams of nervous influence. Whether under a sensation of something actual, or under an emotion or idea, or a train of ideas, the general operation is still the same It Henry E Roscoe, Lessons in Elemcatary Chemistry ·THE HUJAN SPIRIT 103 seems as if we might say, no currents, no mund” * Toit might be added what Herbert Spencer gives in one of his volumes on Synthetic philosophy After stating how water, nitrogen and carbon establish the easily modifiable nature of the brain, he goes on to state that the nature of the curient is the dislodgment of energy, and that all cerebral action is simply a case of the dislodgment of energy The brain centres may be compared to wound-up springs The nerves by their agitation start the first movement of the spring, and the brain centre begins to unwind itself To show the merits and demerits, or the explanatory limt, of this hypothesis, let us consider the question, as to how is the consciousness of differences in degree and quality produced, and how are these two kinds of differences differentiated in pure consciousness Every one knows what qualitative and quantitative differences (i e, those belonging to quality and degree) are Tiro tons of soap differs from fire tons of soap in quantity But glycerne soap differs from cai bolic soap in quality Similarly our sensations, subjective experiences, also present differences of degree and quality as well The taste of an ounce of sugar dissolved in two tumblers of water differs in degree from the taste of the same dissolved in fire But the sensation of taste differs from the sensation of colour in quality The question is, How came man to know that there are any such things as a difference of degree, and a difference of quality ? and, lastly, How does he distinguish between these two ? Here is an account of both on the dislodgment theory, which will render its futility very plain Whenever molecular energy is dislodged at the conscious centres of the brain, consciousness is the result Now on this hypothesis, consciousness of differences in degree results from the disengagement of greater or less quantity of molecular energy from the same centres of the brain Differences of quality, which objectively anse from sensation being transferred from distinct separate extremities, or, organs, through different channels, will be subjectively consciousnessed on this hypothesis, by the disengagment of molecular energy from different centres of the brain Thus far, tlie explanation may proceed Without error But why should disengagement of molecular energy at one centre of the brain produce a consciousness qualitatively different from the consciousness produced by the disengagement of energy at another centre, still remains a problem Perhaps some would suggest that the chemical energy disengaged at different centres is disengaged by disintegration of atoms of different olements, or atoms of different compounds, and hence the different sensations experienced But eren if it be so, the question still remains the same For, whether it be the energy disengaged by the decomposition of this compound or that, or by the setting free of the elements of this atom or that, the energy disengaged is energy still and the only difference that Te can conceive - * Alerander Bau Senses and the Intellect ·10+ EFIDES CIS betteen the energies disengaged at Etro different centres of the brunn u the diğerence of quantity or degree. and not of quality, for, energies disengaged are energies sail Hence, we should only be conscions of difference of degree, even if molecular energy is dislodged at different centres of che brain, an assertion such is a poinst all experience. Te hare shown how diferences in quality connot be explained by the theory of disengagement of molecular energy It is at this sage that the phrsiological hypothesis remains at a stand-still in redacing consciousness in terms of energy. Te hare thus show how all materialistic explanations fare It Tenis not to state the trae objectire inferences regarding Itrid. The first inierence is from the structure of the nervous system with Thich man is endoted and its connection with muscular movement. The brain consists of collections of a gres matter, called brain-centres from rach proceed fine the silver threads called the nertes. Some of these nertes called the motor nerves, terminate in mascles, which are appropriated fo: definite monons The function of the nerres is mainis that of a conducting medinm like the telegraph wires. The brain centres originate the infidence that is sent through the nerves to the muscles that ober the influence This influence is called the LeTORS corrent. This is the Thas is the apparatus of morament constructed in the humaa organism. Suppose I desire to more my hand. At the command of rill, the proper brun centre Felds forth the nerrous current which, troreliicg through the proper nerres, produces the contraction of the desired muscle and forth with inores the hand. Thus rorking nf the muscular and nervous system prores the eastence of a irilling, controlliro GG-•*. Arant ft parallel of this is the case of the driver, farning br the exertion of his muscular power, the reins of the horses this pall the carriage The driver is the rilling, controlling agent The head of the driver that yields ile impetus to the reins is the grader bra's centre ilist zelds the nerrons current to the nerres The reits are the rules and the lorse is the muscular organ fhich it is desired to more. The id is, therefore, regarded as the rathi, the driver of the boir Tlus is the first inference. The second inference is from the action of the lungs There is in the act of respiration, an inspiration, (a holding of the breath witlun ) and an espirat of In ihe act of inspiration by the motion of proper remboines, the air of ihe atmosphere passes within the lungs to ondize blood, concert carbon mio carbonic acid and barn off other imparties Sar: Jana दन्ते ध्मावमानानो घातूनां हि यथा मलाः । nafari gara 27gi: RIFI fausta II The goldsmith bs boring strongly against a piece of impare gold remones is impurities he oxidation Snaposer bloting of the lunga ·TES HUMAN SPIRIT, 165 produces the removal of all impurities of the body and the bodily organs by oxidation. Hence this vitiated; themically changed air, now laden with carbonic acid and other impurities, is further expelled by the act of expiration. This process is continually kept up, and thus, by the cyclic movement of expiration and inspiration, the body expels its waste matter, renovates its blood, derives strength and nourishment from the invisible elements of the air, and repairs losses and injuries. This process argues the existence of a blower. To make the inference clearer, let us take the case of a goldsmith or blacksmith blowing with his bellows air into the furnace against a piece of gold or iron; when the air is forced out of the bellows into the furnace, a certain muscular force has to be exerted But it requires no exertion on the part of the smith to fill the bellows again with air So with the lungs. The expiratory function is under the control of the will. But inspiration is a purely involuntary act Hence it is clear that the structure of the lungs displays the activity of an agent that constantly blows the air out A similar inference may be drawn from the phenomena of wink, ing. This function, too, like the lungs, 18 controlable by will, but even in its ordinary performance it is so exact and regular that it has been aptly compared to the movement of puppets at the hand of a skilled master Winking may be artificially produced by touching the inner surface of the upper eyelıd with any thing solid, when the spasmodic flutter produced will most vividly bring out the notion of an interiorly residing hidden master, at whose command the flutter 18 produced, like the dance of the puppet, in the effort to remove any such foreign material. The physiological phenomena of recuperation and growth are, above all, most suggestive The spirit, in the process of the growth of the organism, builds up by its interior anatomy all parts of the body proportionately, repairs the injured parts, heals the wounds, and, mors remarkable still, puts forth an intrinsic effort to shake off all disease and disturbance. This power of the spirit, as an architect, is tell known and has given rise to such terms as the conservative" powers, or" economy" of the human organism A true appreciation of this fact has also given rise to a noble school of physicians who regard the human organism as a self-healing institution, the medicines occasionally given under this treatment being meant to assist nature and not to counteract disease Concerning this physiological power and other allied functions of the human spirit, says a medical authority, "By Materialists it is said that digestion is caused by the action of a certain organic matter called pepsin in conjunction wth several free acids called lactic, acetic, hydro-chloric While the truth is, especially in mankind, thc peristaltic movement in the alimentary channel like the ·108 I FIDEICES- OY motion of the inzamerable glands in the mucous membrane, and there-- fore digestion itself is caused inependently of the many wondrons, cerebro-spinal centres by the soul-principle acting through the filaments of the sympathetic system, which is the residence and fulcrum of the automatic instincts and especially of those rital self-intelligent principles which flow from the eihers and essences in the constitution of nature into similar substances in the spiritual organisation of man. Hunger, therefore, is a universal Foice of the sonli behalf of itself and the dependent body; and digestion is an appropriation by the soul of whatsoerer is supplied for the upboulding of both itself and body." Lastly, the complicated relations into which the passire organs of eense enter with the active vital organs, offer a most strong ground of inference for the existence of Atmú. The colour or the smell of an object soon recalls its taste, and the idea of its taste immediately stimulates the tongue to secrete large quantities of salıra, as if in readiness to eat the sabstance It is, in fact, by this very process that large quantities of saliva are obtained for experimental purposes from the tongues of dogs by presenting to their sight delicious dishes of the fleshy food, without actually allowing the dogs, at least for the time being, to partake of it. Sach, indeed, is the complicated relationship of the functions of the organs of sense and of the stal organs, that serious diseases may be started ap or caused by the associations thus started ap by a single perception 20 these facts lead to the inference of a central conscious being here called Atmá, ·ISHOPANISHAT.

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·ISHOPANISHAT. ॥ भो३म् ॥ ईशावास्यमिदए सर्वं यत्किष्च-जगत्यां जगत् । तेन त्यक्तेन भुम्जीया मा गृधः कस्य स्विहनम् ॥ १ ॥ 1.-By one Supreme Ruler is this universe pervaded, even every world in the whole circle of Nature Enjoy pure delight, Oman, by abandoning all thoughts of this perishable world, and covet not the wealth of apy creature existing. कुर्वन्मेवेह कर्माणि जिजीविषेच्छतए समाः । एवं त्वयि नान्यथेतोऽस्ति न कर्म लिप्यते नरे ॥२॥ 2-Aspire, then, O man, to live, by virtuous deeds, for a hundred years, in peace with thy neighbours Thus alone, and not otherwise, will thy deeds not influence thee प्रसुा नाम ते लोका पन्धेन तमसावताः । तांस्ते प्रेत्यापिगच्छन्ति ये के चात्मनो जनाः ॥३॥ 3.-To those regions where Enl Spirits dwell and atter darkness propails, surely go, after death, all such men as destroy the party of their own Bonls. भनेजदेकम्मनसी जवीयो नैनहेवा प्राप्नुवन् पूर्वमर्षत् । सदावतोऽम्यानत्येति तिष्ठत्तस्मिन्मपी मातरिश्वा दधाति ॥ ४ ॥ *-There is one unchangeable, eternal, intelligent Spurnt, even more vigorous than mind. Material senses cannot perceive Him. Therefore the sage withdraws his senses from their natural course and perceives the Supreme Being everywhere present.

·110 ISHOPANISHAT. तदेजति तन्नेजति तहरे तद्दन्तके । तदन्तरस्य सर्वस्य तदु सर्वस्यास्य वाचतः ॥ ५ ॥ 5.-He mores all but Himself does not more To the ignorant He is far, but to the mise He is at hand. He perrades inside and outside of all यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति । सर्व भूतेषु चात्मानं ततो न विचिकित्सति ॥ ६ ॥ 6-"He toho considers all beings as existing in the Supreme Spint; and the Supreme Spirit as perrading all beings, cannot view with contempt any creature whatsoerer." यस्मिन् सर्वाणि भूतान्यात्मैवाभूहिजानतः । तब को मोहः कः शोक एकत्वमनुपश्यतः ॥ ७ ॥ 7.-How can joy and sorrott orertake him who, through wisdom, perceires the Unitary Spirit as dwelling in all beings? सपर्यगाच्छुक्रामकायमवणमस्नाविरशुधम पापविधम् । कविर्मनीषी परिभू स्वयंभूर्याथातथ्यतोऽर्थान् । व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥ ८॥ 8-" He orerspreads all creatures He is entirely Spirit without the form either of a minute bods, or an extended one, which is liable to impressien or organization He is the ruler of the intellect, selfexistent pure perfect, omniscient, and omnipresent He has from alleternits been assigning to all creatures their respective purposes धन्वंतमः प्रविश्न्ति ये ऽविद्यामुपासते । ततो भूय व ते तसो य उ विद्याया ए रताः ॥ ८ ॥ - Viserable are thies tho prorslup ignorance, but far moro miserable are thes who arrogantly presame knowledge."

·ISHOPANISHAT. 111 अन्यदेवाहुर्विद्यया ऽन्यदाहुरविद्यया । इति शुश्रम धीराणां ये नस्तहिचचक्षिरे ॥ १० ॥ 10 --Saints, wise and firm, assure us that ignorance, the life of senses, produces one result, and knowledge, the life of spirit produces exactly the reverse. विद्यान्चाविद्यान्च यस्तद्देदोभय सह । अविद्यया मृत्युं तीर्वा विद्ययाऽमृतमश्नुते ॥ ११ ।। 11-He, who realizes both, passes through physical dissolution by virtue of the life of senses, and enters into immortality by yirtue of the life of spirit. अन्धतमः प्रविशन्ति येऽसभूति मुपासते । ततो भूय इव ते तमो य उ संभूत्याए रतःः ॥ १२ ॥ 12-Miserable are they who worship atoms as the efficient cause of the world, but far more miserable are they who worship the visible things made of atoms अन्यदेवाहुः सम्भवादन्यदाहरसम्भवात् । इति शुश्रुम धीराणां ये नस्तविचचक्षिरे ॥ १३ ॥ 13 --Saints, vise and firm, assure us that the worship of atoms. leads to one result, and that of things visible to the reverse. सम्भूतिन्च विनाशञ्च यस्तद्देदोभयए सह । विनाशेन मृत्यु तीवा संभूत्यामृतमश्नुते ॥ १४ ॥ 14--He, who realizes both, enjoys; after death which is the con. sequence of the worship of things risible, immortality, the fruit of the realization of divine power displayed in atmos.

·112 ISHOPANISHAT हिरण्मयेन पात्रेण सत्यस्यापिहितं मुखं । तत्त्वम् पूषन्नपाणु सत्य धर्माय दृष्टये ॥ १५ ॥ 15'--" O Thou who givest sustenance to the world unveil that face of the true sun which is now hidden by a veil of golden light, so that we may see the truth and know our whole duty." पूषन्ने कर्षे यम सूर्य प्रामापत्य व्यूह रश्मीन् समूह । तेजो यत्ते रूपाल्याणतमन्तत्ते पश्यामि योऽसावसौ पुरुषासोऽहमस्मि ॥१६॥ 16-0 Sage of sages, Preserver, Ruler, Eternal Light, and Life of the creation I gather up Thy rays, so that I may be able to feel Thy glorious presence full of beatitude This alone is my earnest prayer. वायुरनिलममृतमयेदं भस्मान्त गरीरम् । पोईम् ऋतो स्मर क्रतो स्मर कृतए स्मर ॥ १७ ॥ 17 --The air shall sustain the immortal spirtaal body, the gross one shall only last till cremation 0 thou I who hast sown the seed of deeds, remember that the same thou shall reap. अग्ने नय सुपथा राये अस्मान् विश्वानि देव वयुनानि विद्वान् । युयोध्यस्मन्जु हुराणमेनो भूयिष्ठान्ते नम उक्ति विधेम् ॥ १८ ॥ 18 -0 All-vise Being! Thou art the source of knowledge. Inspire us with Thy wisdom, lead us to rectitude, and drive off our onl. To this end, we repeatedly praise Thee and adore.

·ISHOPANISHAT. EXPOSITION. RELIGION, as society at present exists, has been grossly misconcerned Artificial prayers, consisting of set phrases, uttered almost unconsciously, or, at the best, in a state of semi-consciousness, by unfeeling hearts, who, in their lives and conduct, have betiayed inhuman vices, cruelty, uncontı ollable passions, stiong antipathies and inexcusable weaknesses, forced ceremonals, adopted through imitation, habit, fashion, custom, or fear of society, costly, useless, energywasting and time-consuming rituals, bold iniquities, that priests and leaders of sects have practised, establishing inequalities of men in the sight of Heaven, these and similar other absurdities have usurped the title of religion, and have inundated the world with an controllable flood of misery, wice, crime, mai and bloodshed The countenance of religion has become completely disfigured by looks of mutual hatred and diabolical enmity, by freaks of vengeance and ambition, by anxiety-toned glare of selfish eres, by anger-broken brow of intolerance, and by the dreadful pallour of falsehood-poisoned faculties un- Reason and faithfulness have been dirorced from the entire domain of intellect Religion has become synonymous with a mere profession of creeds oi opinions Meie faith has been substituted for living good lives and doing gracious deeds I Toids have dethroned worls Superstition and mythology hare dictated explanations of the mystery of the unirerse-explanations that are not less mtei esting, nor more true than the tales of Arabian Nights Mctaphysics has been driven to bear witness to the competency of the storytelling, lie-manufacturing machinery of these explanations Guess and conjecture fill the room of exactness and certainty Dreams hare been enthrusted upon society as facts Imagination has been strained to yeld forth supernatural theology, preternatural mircales and unnatural doctrines Human nature has been ulified, insulted and stigmatized, as wholly deprared Hope and eypectation have been banished from the future Eternal hell-flanes and mughty engines of torture have been forged and imposed upon the people instead Many useful and noble faculties hare been denied their privilege, others have been completely suppressed, whereas some haro boon ·EIPOSITIOS pat to cerere persecution and trying ordeal. The whole stock of energy has been consigned to bigotry and dogmatism. Such, in fact, has been the office of religion, 3[ang gifted intellects, endowed with clear hesda, heve perceired this ruinous character of religion, and hare revolted at it. And euch is the sad spectacle still presented that many minds do set rerolt at it, and feel an arersion towards religion which is highly prejudicial to the interests of progress and truth. The noble conceptions which true religion might have engendered, the joys that might have sprung therefrom, fertilizing and gardenizing the soi} of life, are entire strangers to the necessarily sceptical honest, truthseeking minds of present times. Is not all this deplorable ? Is gothing better possible? Are te to be set aduft on the ocean of uncertain, yet honest scepticism? Is the mystery of life really insoluble ? Perhaps, it is not given to. man to understand the nature of things! If it be so, life Tould be 2 sad spectacle indeed , pains and museries of this world would be simply unbearable. Fortunately, horreter, the above is attributable to human ignorance of true religion. True religion is free from all artificialty and fabrication. True religion is not merely an oral profession It is no mythology. It is a living essence. It is highly practical It is founded on entire truth. It takes for its basis the harmonious development of all the faculties, the righteous unfolding of all our capabilities of knowmg and being. Religion, true religion, consists in living a life in Divinity , for, " There's a Divinity that shapes oor ends, “Pongh-hew them hom te 177].” To realize the existence of this Dirinity and to feel its presence erertThere and at erery time mith as, is the first lesson to be learnt in religion. The conception that Nature, with her immutable laws and inexhaustible energies, with her infinity of forms and phenomenas not an edifice of " chance," but has the positire fact of an Erer-actire and Joring Principle diffused throughont Nature for its basis, is the beginning of religion. Then one has realized this, and, in the jorons depths of Inis consciousness, can exclaim," BY ONE SUPREME RULER IS THIS UNITERSE PERVADED, ETEX EVERY TTORLD IN THE WHOLE CIRCLE OF NATURE, he is thon fit to take a step further, and learn the lesson of individna! reformation. But the lesson of individaal reformation is never received till man has learnt to penetrate through the flecting forms and phenon mena of Nature to Nature's God.

·ISIOPANISIA T. 115 Nature widely spreads her evanescent charms and fleeting beauties everywhere Man is easily misled by her alluring attractions and wild enchantments to forget the Everlasting, Eternal God that resides in the interior of, and pervades each of, her ephemeral productions The human mind, when as yet undeveloped and unrefined is soon held in captivity by the bondage of sensuous phenomena of the world The gorgeous display of riches and wealth, the pompous show of rank and dignity, the luxuriant abundance of opulence, the licentious sensual- 18ms of ease and affilaence, not unoften unbalance the young unsophisticated mind, and merge him into a sea of worldly ambitions, and expose him to the earthly anxieties of Envy, Passion, Jealousy, Hatred and Vice. Not seldom is man thus blinded to the interests of his everlasting life, and the true delight that ever enters the bosom of a devotee, who, while holding himselt aloof from the affections of this phenomenal world, contemplates the All-pervading God of the Universe in His bounteous dispensation throughout Nature, is thus a stranger to him. Man, consequently, requires to be reminded that this world is a fleeting show, that the pleasures of senses are never permanent, that an earthly life is an unweedy garden that never grows to seed, and that empty titles, names and honors, reaped in this world, will not last long. It is wrong to hold out our affections for things perishable The Eternal, the Everlasting should engage our attention, draw our affections, absorb our interest, and excite our aspirations, for, then alone, is true delight possible. Wouldst thou, O man, flee from the evils of this world, from th> glamour of earthly pomp and deception ? Wouldst thou get rid of envy', passion, jealousy and hatred? Wouldst thou be released from the restraints, burdens, cares and anxieties of earthly bondage? Dost thou seek for the pure, everlasting enjoyment of peace and happiness? Then, “ENJOY PURÉ DELIGHT, OMAN, BY ABANDONING ALL THOUGHTS OF THIS PERISHABLE VORLD" When thus conceived, what a blessing is religion, pure religion' Its lessons are full of wise and useful teachings Led from Nature to Nature's God, we learn to contemplate the perishableness of this world and dislodge our affections for it When thus fitted, we are able to take a step further, and that leads directly to individual reformation, which essentially depends upon the perception of justice, a principle deepest engrained in human nature. There 18 a Deific Essence that rules and governs all by a general wise providence, intended for the highest good of all. This universal providence enlivens the munutest atom as well as the largest son, and fits the one and the other each for its respective mission which is the highest good of all A realisation of this providence working for the highest good of all, and a sympathetic vibration with the pulsations of this providence constitutes a true perception of the principle. 9- ·116 (11 70SITION OF The highest good of all being the object, the wondrous system of Nature is the Divine Institution fulfilling thus mission in a truly wondrous and sublime manner. Its eternal, immutable, unchangeable lawı are the Divine code of perfect legislation, breathings from the essence of the Deity, modes in which He eternally lives, rules, and governs all. He keeps no vigilant, watchful, designing, conspiring, and often-times dishonest, corruptible police to keep a record of each one's doings, and to superintend luis actions, lest they disturb the general peace of His subjects The Dinne Institution is not susceptible of such weaknesses. Each one's memory is his infallible record-keeper, whereas the sensible organisation that apprises each of pleasure and pain, is the omnipresent police whose mission is not to punish but to teach lessons and to reform. There are no courts where la suits are decided, but social feelings, affections and other emotions are the interior chambers of the mind, where Reason sits on the throne of perpetual judgment This is the universal machinery employed in the Institution of Nature. And its object being the lughest good of all, it is so regulated that the personal good of each, on the whole, consists in the good of all The eternal and nonutable laits of Nature, consequently, recognize no special obligations, no inrıdual isolated rights, and are no respecters of persons. One way the schole current of Xatare flows-THE COMMON WELL. No volation of this common course is possible without involsing the transgressor in the consequences of his transgressionconsequences by nitue of which he is thrown off from the common course, for a moment, to leare the general current andisturbed, to get himself purified, rectified, and resigned, if not willing to be sub- Eernent to the interests of the universal whole. > The law of justice, that keeps each being in peaceful relations with his neighbour, and dictates to him the standard of purity of his own soul, aleo enjoins apon him the self-chosen and pleasing duty of living in peace with his neighbours, and in tune with the external world. The destruction of this equilibrium is what constitutes discord, disease, misery, war and destruction Should any indırıdual, therefore, attempt to disturb the general peace, the indispensable consequences of this transgression will inevitably derolve themselves upon him. Bat far diffcrent is the case of one who consciously and wlfully adopts the career that Prondence 117c designed and resulated for all His path, though difficult in the beginning, leads straight to individual happiness and social welfare His is a path of peace and tranquillity No envious heart-burn, no exhansting emulntion, no feeling of contempt or disgust, no despair or disappointment, no discontentment with his environments ever prompts hun to strerie from the righteous course And spoil the temple of his personal licalth and individual existence. On the contrari, lus social and fraternal feelings are catarated to Eatiation, his disinterested nature nplifts him above ordinary pereecuhon on one land and selfishness on the other, his reason is unclonded, ·ISHOPITISKT 117 and his will pure and nndefiled For, let man once comprehend that there is a wise Providence that regulates the affairs of the boundless universes around us by the ordination of general laws, let him once to his satisfaction understand, comprehend and kuor these general laws, and feel the existence of this Providence in the depths of his heart fully enough nerer to forget it for a single movient in lus life, ler him once enter thuis condition, and he will feel the umty of his spiut with that of others He will find himself in tune with all otheis Tlien will arise a perception of true brotherhood with mankind, for it will be seen that our delight consists in making others delighted, our happiness in making others happy It is this perception of universal justice (which regards all maukid as one brotherhood and impels man to seek the harmonization of his interest with duty, lest, in not doing so, le may tiansgiess the motion of natural currents that lead to general good), that can keep one willingly and deliglıtfully from infıuging upon the rights and liberties of otheis Thus alone, when in accord with the ina xims of uniei sal justice, can he truthfully exclaim “COVET NOT THE WEALTH OF ANY CREATURE EXISTING' Only then, and not till then, 18 true indırıdual neformation possible Religious progress, hovei er, does by no means end liere Berely to keep one's self aloof from the turinoils of this earthly life, to remain, as it were, uuimpressed by the fleeting show and vanity of this world, or, lastly, to abstam from infringing upon the ughts and liberties of others, it but the negatne or prohibitive side of reliyion, with which eren sinful indolence, coldest indifference, conniving ieticence, and an abettor's silence are compatible Religion is too positive to be restricted to these inere prohibitive duties The wondious organization of mun endowed with potent energies and vilacious capabilities, has some more imperative demands, points out to the eustence of some higher ends, and cannot be silenced by the dicta es of mere prohibitive morality For purposes of meie peaceful enjoymert, never in con@ict with the enjoyments of others, a passive oi ganization would have been quite enough But man possesses actire powers, innate energies, and stirring elements and all these are not in ram They beckon lum towards the constant application and energetic employment of all huis bodily and mental powers for the glorious end of achieving peace and happiness for himself and his neighbours Activity and not sluggishness is the law of Nature Animate and inanimate Nature, both, is full of lively energy and restless anunation Nothing is idle The ant is ever busy, the earth we live upon erer birls round and round, the plants and trees are orer employed in their growth, the air is always circulating and the waters are always bubbling and flowing 'Look sound and say, what religion does Nature enjoin, that lessons does it widely outspread ? Everywhere in the domain of Nature, the inherent forces are crer busy in manifesting their presence ·EIBOSITIOX GE Nature enjoins but one religion, and that is action, incessant, untiring, powerful, energetic action--for good, for glors, for health and for happiness of Each and all. “ISPIKE, THEY O MAN, 10 LITE K TIRTTOTS DEEDS, FOR A HUNDRED YEARS, IN PESCE WITH THI NEIGHBOURS THUS ALONE, AND NOT OTHERTTISE, WILL THY DEEDS NOT CONTAMINATE THEE. . To one who leads a life of incessant useful actints, hot beanteons is the anirerse! It is a neh mine of happiness that only requires digging doton and taking possession of. And that are human faculties to him? Speech with its power to soothe and to bless, music with its porter to calm and to refresh, affections with their mainsprings to elerate and to support, and thoughts with their tings to take the loftiest fights and to soar; these and other facolties are full of hidden beauties. Each organ is pure and holy, as its mission is noble and sublime. Can one admire this beaats of the human system, appreciate it at its trorth, comprehend its holiness, desire its purity and still remain disagreeable, discordant and deformed himself! So, he is too alire to the beauties of internal purity and the lastre of incard holiness, erer to linger in the darkness of filthy sensualism or hell of moral decrepitude Parity of motives, holiness of deeds and loveliness of lives are the internal beauties that he prizes most, and ralues abore all. He cannot degrade himself by destroying this internal beauty, for, he is alive to the truth that " TO THOSE REGIONS THEPE EVIL SPIRITS DWELL AND LTTER DARKNESS PRETAILS SURELY GO AFTER DEATH ALL SUCH JIEY AS DESTORY THE PE PITY OF THEIR OWN SOTLS.” He is rather filled with or at the glorious capabilities of his existence and at the priceless grit of life, is inspired with gratefulness for His endowment of reason, and mored to thanksgiving for the possession of his moral nature. His spirit is mored vitin gratiiude towards Him who persades all inmersits, animates thic orbs ef heaven and the worms of Earth, and destines them for ccaseless action for millenniams to come. Where is there an object in the unfolded universe, that does not inspire the grateful mind to sing praises of Hun who reigns supreme ererywhere, showering beauand blessings around ? In due acknowledgeinent of our grateiulness and our dependence cpon Him, our souls rise in worshipful attitude towards Him, who is “ONE TICHANGEABLL, LTER- SAL, INTELLIGENT SPIRIT, EVEN JORE SIGOROUS THAY JIND.' It is true that “Jlateral senses cannot perceire Him," but the heart bends in bomage, erer grateful for the beauteous gifts of Eroridence. Flavoare, odors, colors, sounds and other external jinpressione may cct the externally-minded man and render him forgetful of the source from whom all these flow, but one in whore «piri kucuts llcons, and gratitude rises with fragrant incense of ·18 HO PA NISBA T. 113 submissive homage, cannot help penetrating beyond them. He ~ WITHDRAWS HIS SENSES FROM THEIR NATURAL COURSE AND PERCEIVES THE SUPREME BEING EVERY- WHERE PRESENT" No more do the delusive phenomena of the world delude him Sensuous charms and external Fanities no more blind his expanded and internally-unfolded vision Far from external strife, and in the quiet of his mind, he perceives the Supreme Being that MOVES ALL BUT HIMSELF DOES NOT MOVE Yes, to the worldly-minded, passion-stricken, ignorance-ridden individuals, He may be far, But TO THE WISE HE IS AT HAND," for, “ Hé pervades inside and outade of ALL” For a mind thus moved with the spirit of gratefulness, discord, discontent and disturbance exist no more For, what are jealousy, hatred, envy, contempt and other discords but different forms of antipathy ? And how can antipathy exist, when one has realised for all mankind a common destiny, when one perceives each spirt moved by kindred influences of the same Providence, each item of the vast universe animated by the same breath and each individual heart flaming with identical heavenlighted fires All differences melt away Human bond is one family All are brothers There are no enmities, no rivalries, no Jealousies and no oppositions Under the patronage of snch a mental exaltation, one 18 delightfully led to consider "ALL BEINGS AS EXISTING IN THE SUPREME SPIRIT AND THE SUP- REME SPIRIT AS PERVADING ALL BEINGS,” and “ CANNOT VIEW WITH CONTEIPT ANY CREATURE WHATSOEVER,” nor can "joy and sorrow overtake him," for, he perceives through His wisdom “the UNITARY SPIRIT THAT DWELLS IN ALL BEINGS" Reverence, admiration and love are the only feelings that actuate him whose perception extends to the Unitary Spint of the universe. When one reflects, how one is moved with reverence even towards those surperiorly endowed individuals, who, though' superior, are fallible, finite, liable to pain, ignorance, disappointment, weakness and their consequences, it ceases to be a wonder that he shonld be moved with greater respect, admiration and reverence towards Him who "OVERSPREADS ALL CREATURES, IS ENTIRELY SPIRIT, WITHOUT FORM, EITHER OF A MINUTE BODY OR AN EXTENDED ONE, WHICH IS LIABLE TO IMPRESSION OR ORGANISATION “ WHO IS THE RULER OF THE IN- TELLECT, SELF-EXISTENT, PURE, PERFECT, OMNISCIENT AND OMNIPRESENT.”—THE KIND FATHER “WHO HAS FROM ALL ETERNITY BEEN ASSIGNING TO ALL CREAT- URES THEIR RESPECTIVE PURPOSES" Blessed are they who enjoy the knowledge of this Divinity, this Omnipresent Providence. Excessive joy dwells in the conscious ·120 EI POSITION OF 2 ance depths of those who feel the presence of this Great Reality Life is a rich lastry, an immanent blessin, an eternity of enjoyment and growth Death is smallowed up in victory But nuserable are they who are tied within thc meshes of ignorance all around. Insensible of thus Great Reality of the universe, can ignorance go further See what a wreck it makes There is nothing more hideous than ignor- It has been truly said that when man only once becomes conscious of his ignorance, it is simplr anbearable Wisdom, therefore, begins with the consciousness of ignorance The wise Socrates was right, assuredly right, when he said, “I only know that I know nothing." All discord springs out of ignorance. See what a hideous picture it presents Says immortal Pátanjali अनित्याशुचिदुखानात्मसु नित्यगुचिसुखात्मख्यातिरविद्या "Foarfold is the fearful power of ignorance It leads its pitiable victim, in the first place, to conclude that this visible, audible universe, the very elements of which are giren to decomposition and decay, shall last for erer, that this gross physiral body, this mortal coil, is the only thing that lasts after death In the se ond place, it leads him to the horribly erroneous conniction that female beants,---beauty which has been styled by some philosophers as a silent cheat, practice of falsehood, theft and the like, the very essence of which breathes filth and impurity are enjoyments pare and desirable In the third plare, it plunges hun into that ocean of pain and misery, the sea of passions and sensualities, in the gratification of which the blind victim of Ignorance imagines the acquisition of pleasure and of happiness Foorthly and lastly, the 7ctim of Ignorance has no conception of soul and spirit To him there is no soul beyond thus material, ponderable, visible substance Such is ignorance, and as such it may truly he called the life of senses, for, what is it but a recomition of no happiness berond sensual pleasures, of no life beyond that of senses, and of no world berond the sensible one? Surels “VISERABLE ARE THEY WHO WORSHIP IGXORAXCC, BCT FAR VORE JISCRABLE ARE THEY WHO ARROGANTLY PRESUME KNOWLEDGE" For, he is not rise who presumes to knorr more, who claims to carry a pile of books in his brain, or a thick claster of words and phrases in his memors, or a shower of sarcastic rocabulary in or a borrowed magazine of that stuff (which is so useful for purposes of victory in itellectual warfare, commonly known by the name of argilinante) in his promiscuous store-hoase, called the mind Trise is rather he who feels nobly, thinks nobly, lises nobly and ACTS NOBLY The difference between iedom and ignoranre is the difference of opposites 1fisdom is life perpetaal, happiness eternal, and peace for erer Ignorance is all the misery, all the crime, all the sickness, all tho eril, that erists in this rorld. Tne difference between Wisdom and Ignorance : all the difference that is poesible in this world. They his tongue, ·ISHOP ANISI & T 121 were not wrong who proclaimed “THAT IGNORANCE, THE LIFE OF SENSES, PRODUCES ONE RESULT, AND KNOWLEDGE, THE LIFE OF SPIRIT, PRODUCES EXACTLY THE REVERSE But blessed is the wise man who gets good out of eril and nectar out of poison Foi a wise man the zery senses hare a sacred function to perform This is the function of FFHTAIF91 (Karmópásana),—that well-ordez ed, righteously regulated religious life which leads to emancipation from bondage, from sins, from misery and from death Yes, wisdom extracts discipline out of senses, righteousness out of passions, elevation out of affections, emiancipation out of ignorance, and yields forth as its fruit everlasting bl298 and immortality Of such, has it been said, “HE WHO REALIZES BOTH, PASSES THROUGH PHYSICAL DISSOLUTION BY VIRTUE OF THE LIFE OF SENSES, AND ENTERS INTO IMMORTALI- TY BY VIRTUE OF THE LIFE OF SPIRIT” assumes Many are the victims of Ignorance, and direful are the forms it One of them is what may, for want of a better name, be called scientific atheism This is a belief in the omnipotence of atoms The externally-minded scientific man, whose mind is replete with conceptions of matter and motion, with dynamical and mechanical explanations, ever true to his instinct of never believing any thing except on the testimony of his senses, begins the task of crude analysis He dissects organised structures, nerves, muscles and tissues, and re-dissects, but throughout all the labyrinths of the brain, all the complicated net work of veins and arteries, he finds no trace of an intelligent God, all is motion or matter in motion He begins h18 physiological researches and ends in chemical and nerrous action everywhere Again he leaves the organic department of nature, and analyzes and decomposes, and again analyzes and decomposes each solid and liquid and gas, now in a crucible, then in a retort, notv by means of heat, and then by means of electricity, here with reagents, and there with reactions, but meets ererywhere with atoms, their afhnities and their valencies, but nowhere with God On the positize evidence of direct observation, and from the infallible platforni of personal experience, with his head raised in the proud majesty of knowledge, and his spine straightened with the nerious energy of natural forces, he bids farewell, a last farewell to the barbaric dogina of a belief in the exstence of an intelligent, all-perrading, all-mioing principle His belief in the potence of atoms is boundless They are inanaly - able, undecomposable, simple monads, uncieated and eternal in then existence, endowed (not by anything else, but naturally through necessity of existence) with inconceivable motions In the last chaotic operation of these atomic forces, specific atons niet through accident and selection, united together, assumed a temporary organi- ·122 EITOSITIOS OF zation, exhibiting signs of breathing conscious life This germ of life, on account of wholly unexpected and incomprehensible circumstances, under favorable conditions, (favorable through chance or selection) propagated itself and multiplied. Great was the struggle for existence then raging Dany fortunately organized beings were, in the course of this struggle, again hurled back into tbe atomic chaos whence they sprung This is ertinction But some fortunate organizations (fortunate, not through merit or desert, nor through design, but fortunate somchou) survived this diresome catastrophe, and prospered Their organization modified and developed netv organs, and remodıed and redereloped, till man appeared on the stage Now man, this man, the product of fortutous combination of atoms, with his heated brain, exudes entirely unsupportod doctrines of immortality and Proridence Can a sensible man beliere fach dogmas? Vain are thy efforts, O theologian'to construct an edihce of religion on the foundation of sand Human race, as a race, may, for long ages to come, survire, but indiridual man shall only go back to the vile dust from whence he spiung Sucli 18 8cientific adheim All is uncertain and anreliable Life is but an accidental spark produced by the friction of mighty wheels, the blind whirling motion of which constitutes the phenomena of the unirerse There is no hope of futurity, no consolation for oppressed virtue or disappointed justice, hereafter A natural result of which is that the worshipper of omnipotent atoms, dashed headlong into a sea of unrighteousness and immorality, tramples all justico Frithout a pang, suppresses all virtue withont a sigh, and over the wech of all that is noble and elevating in human nature builds his philosophy of desperate-2»m He is desperate in bis actions, desperate m lus feelings Oi percliance his is a philosophy of resignation. Desperate or resigned, there are the signs of brutal violence to human nobility rendered, and as is the case of all nolence rendered to human nature, the sadject is agitated, disturbed, listless, melancholy, retufied or simply unconscious of lunself Viserable, though, 14 ilus extreme forin of scientific atheism, there is a softened form of at, however, winch is compatible with a certain and a terr lugli degree of morality l'oi, there is in the scientific atheist, a strong belief at last, in the unchangeable, and unmutable nature of laus, or of the order of Vatnie He is not superstitions In the world of effects, at least, he is a master Misciable and disturbed as lus life of the interior may be, his external life is, 10 doolt, a complete But far different is the case of one who, through snperstit10us ignor ince, neither las any conception of the Intelliyent Ruler of the weise, nor a definite conception of any law or order in the mone, but substitutes for the ennobling belief of a monotheist or clic natural dependence of an atheist, a mean, groselling or dchasing Tonslup of clemcnts like caith, or of objects like stones and trees, or Ellccess ·ISBOPANISHAT 123 uso even of bodies of men Of such degrading and debasing forms of theism, the world is full There is the homotheism (man-worship) of the Christians, the Loco-theism of the Mahomedans, the idolatıy of the pagans, ti e pantheism of the Vedantis, and the polytheism of the Hindus, and all bigoti y, dognatism, sectananism, intolerance and fanaticism of which the world's history 18 so full, is w holly attributable to, and is a standing evidence of, the misei ably degenerated condition of the people at large Incalculable are the evils that flow from the worship of things risible Truly has it been said, "MISERABLE ARE THEY WHO TVORSHIP ATOMS AS THE EFFICIENT CAUSE OF THE WORLD, BUT FAR MORE MIS- ERABLE ARE THEY WHO WORSHIP THE VISIBLE THINGS MADE OF ATOMS. Leading, as they do, to aridely differing resulte, scientific atheism and various forms of worship of things visible are capable of a to which wisdom puts them, when they are no more those disgusting things that they were The mighty hand of wisdom extiacts out of things visible that sense-education and useful application, lich is the primary basis or the granite-foundation of all interior development Man's life-teim is thus converted into a pleasant, instructne, 11- vigorating, power-awakeniug journey that leads through the invisible portals of death to calni eternal Not alone is the visible material of the universe thus converted into a rich, useful store for future, but the invisible undecomposable atoms also aie, by the touch of wisdom's hand, seen to be the seat of the power of the Almighty Maker Atoms are but the vehicle through which the Lord Divine sends forth everlasting energy and life into the visible Thus « HE WHO REALISES BOTË, ENJOYS, AFTER DEATH WHICH IS THE CONSEQUENCE OF THE WORSHIP OF THINGS VISIBLE, IM- MORTALITY, THE FRUIT OF THE REALIZATION OF THE DIVINE POWER DISPLAYED IN ATOMS," Here let us pause, and take a suirey of the great eminence to wluch we have ascended. There is God, the Supreme Ruler of the universe, pervading in all, distributing justice for all, and assigning for each and all, their respective mission. Here is man endowed with potent, active faculties, energetic capabilities, and all-achieving powers, adequate to fulfill the mission to him assigned , and here is n glorious, beauteous universe, so attractive, so useful, so beautiful, so harmonious that the heart iises in utter gratitude to the Great Dispenser of all gifts, “O THOU WHO GIVEST SUSTENANCE TO THE WORLD, UNVEIL THAT FACE OF THE TRUE SUN WHICH IS NOIV HIDDEN, BY A VEIL OF GOLDEN LIGHT, SO THAT WE MAY SEE THE TRUTH AND KNOW OUR WHOLE DUTY" O PRESERVER, SAGE OF SAGES, RULER, ETERNAL LIGHT, LIFE OF THE CREATION! GATHER UP THY RAYS, SO THAT I DIAY BE ABLE TO FEEL THY

·124
IIPOSITION OF ISHOPUNISHAT.
GLORIOUS PRESENCE FULL OF BEATITUDE THIS ALONE
IS IY EARNEST PRAYER Tonderful is the immortal life
Thou bestowest, and wonderful the justice Thou dealest Sublime 13
the process by which the immortal spiritual body (EA nita)
19 raised out of the gross physical one and supported For, eren
after death, Thou peoplest us in a world, the enjoyments of which
are the fruits of the rery reedx that here with our deeds me hare soun
"O ALL-TTISE BEING! THOL ART THE SOURCE OF
KNOWLEDGE, inspire US TTITH THY udom, LEAD US TO
RECTITUDE, AND DRIVE OFF OUR EVIL To this end, TTE
Tepeatedlg PRAISE THEE AND ADORE
प्रोस् शम्

·MANDUKYOPANISHAT.

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·॥ ओ३म् ॥ MANDUK YOPANISHAT. ++0090++ १ श्रोमित्येतदक्षरमिद ५ सर्व तस्योपव्याख्यानं भूतं भवद्भविष्यतदिति सर्वमोसार एब । यच्चान्यनिकालातीतं तदप्योहार एव ॥१॥ 1 "Ou" is the name of the Eternal and Omnipresent Spirit. The Vedas and Shasti as, and even the iphole universe, when understood, declare the nature and attributes of the same Being He, Om, encoinpasses the past, the present and the future, and is perfect. He encompasses even what the past, the present and the future do not comprise. सर्व ५ ह्येतद् ब्रह्मायमात्मा ब्रह्म सोऽयमात्मा चतुष्पात् ।। २ ॥ NOTES-I Akshara has been translated into 'eternal and omnipresent See Mahabhāshya, Patanjali's Commentaly, 2nd A'hnika, on the Seventh Shira Sutra Says Patanjalı अक्षर नक्षरं विद्यात् । न क्षीयते न क्षरतीति वाक्षरम् ॥ अश्नोतेर्वा सरोऽक्षरम् । श्रश्नोतेर्वा पुनरयमोणादिक. सरन् प्रत्ययः । अश्नुत इत्यक्षरम्॥ -or, akshara is that which does not decay, decompose, more or change, also, alshara (from the root ash and unadi suffis saran) means that which is all-per rading Hence'etei nal and onnipresent' Swámı Dayananda translates the passage thus in lns Introduction to the Vedas, (Riguedadı Bhushya Bhumiha), p 41, lines 21–25 ओमित्येतद्यस्य नामास्ति तदक्षरम् । यन्न क्षीयते कदाचिद्यच्चराचरं जगदश्नुते व्याप्नोति तद् ब्रह्मेवास्तीति विज्ञेयम् । अस्यैव सर्वेदादिभिः शास्त्र: सकलेन जगतावोधगतं व्याख्यानं मख्यतया क्रियते ॥ This is literally as we have intei pieted Oui rendering of Bhútam, Bharat and Bhavishyat is that of substantires, meaning "God encompassing the past, God encompassing the present and God encompassing the future, unlike the ordinary meaning of mere adjectires, meaning past, present and future, qualifying the word Sarram Also, we hare translated Sariam as perfect for reasons, see Nirukta, Parishishta, 14th Chapter, I3th and 14th Kandas, where bhuta, bhawat, thalishyat and sariam are givenas names of God or Atma ·128 I ÅNDUKTOP ANISI AT He who pel- 2 He is the Great God, perfect in all vades my soul is the Supernal Soul of Nature. The phases of His existence are four in number. जागरितस्थानो वहिः प्रज्ञः सप्ताङ्ग एकोनविंशति मुख: स्थूलभुग्वैश्वानरः प्रथमः पादः ॥ ३॥ 3 The first phase is the wakeful phase. In this phase, God is manifest as diffused in external nature, causing incessant intei action among the seven parts that constitute the organisation of the Universe, determining the disposition of the nineteen organs of thought and correlation, that enable organisms to seek their enjoyments in gross palpable matter; and regulating, with precision and order, the physical motions of the Universe स्वप्नस्थानोऽन्तः प्रज्ञ सप्ताङ्ग एकोनविंशति । मुखः प्रविविक्तभुक् नैजसो द्वितीयः पादः ॥ ४ ॥ II -Atma-" the Supernal Soul that pervades" सातिभ्यां मनिन् मनिणो । उणादि सूत्र ४ । १५३ ।। or ima is derived from the root at ånd unadı suffix manin अतति व्याप्नोतीतिवात्मा-Atma is that which pervades all. Also See Nirukta, III, 15 -- आत्माततेप्तेिर्वापि वाप्त इव स्याद् यावद् व्याप्तिभूत इति ।। Swami Dayananda translates the passage, अयमात्मा ब्रह्म (one of the well-known mahúráhyne of Neo-vedantins) in the SATTYA- RTHA PRAKASHA, 3rd Edition, p 195, line 26, thus "अयमात्मा ब्रह्म" अर्थात् समाधि दशा में जव योगी को परमेश्वर प्रत्यक्ष होता है तब वह कहता है कि यह जो मेरे में व्यापक है वही ब्रह्म सर्व व्यापक है ।। Pad-phase of eustence (from the root pad, which, means gati). III-Saptangn-seren parts of the organisation, (1) Head, (2) Eres, (3) Ears, (4) Organ of Speech, (5) Organ of Respiration, (6) Heart, (7) Feet They are also sometimes slightly differently enunierated Explanation to follow एकोनविगति मह:-Nineteen internal organs of thought and corrclation They are the 5 organs of senses, ir, of Henning, touchung, tasting, smelling and scene, jorgans of inotion, ? , hands, ·AANDUKTO PA NISIA T. 129 and giving 4 The second phase is the contemplative phase. In this phase, God 18 viewed as living in the interior design that fixes the relation of the seven parts to each other, or adapts the nineteen functions of correlation to the purposes in view, thus interlinking the several ideas that constitute the design, to the Universe an invisible but interior organisation. te guait a 27-29 Frå filha a 7079 faci uzufa area- Tap yatafuta vaitha: 4777 Calarchi Arzu galue: ulserata: 417: 11 4 11 feet, reproductive organ, organ of excretion and organ of speech, 5 pranas, or vital nervauric energias, 1, e, prâna that, in the act of respu ation, forces the air into the lungs , apán that produces motion from inside outwards, samána that circulates the blood from the heart throughout the system, uduna that stimulates the glossopharyngeal nerves and moves the muscles near the throat to draw in food and drink, and vyana that produces motion in all parts of the body, (See SATYARTHA PRAKASHA, p 242, lines 15–18), Manas, or organ of will and desire ; Buddhi, or organ of thought, Chrtta, or organ of memory , Ahanhúra, or organ of individuality. Varshwánara has been here translated into God manifest as diffused,' or 'causing incessant interaction,' or determining the disposi- 2tion of organs, or regulating the motions of the Universe. Yâska thus says of Vaishwànara, a zanat ihifezara atrazafa faca på att quratfat afa ar fazarat qa futurga: paffu Hafa II Nır. VII, 21 Which means -Vaishwánara ís He who controls and directs all beings, towards whom all beings are led, or who is himself Varshudnara, ae, One residing in all things and moving them. IV --Fata Futa, has been translated into 'contemplative phase,' for, in dream, ordinarily called swapna, it is only the mind that is active, not discriminating between things and their thought Hence, the only realities then present before the mind are its own thoughts It is in this respect that suapnasthana has been translated into tho "contemplative phase Concerning the words taryasa and prazna, occurring in the next passage, Yáska remarks, Nirukta, XII. 37—1ELEICHTETEgöretchUfQATEO2" The words prajna and tayasa signify two modes of existence of Atma, ·130 DI AXDUK YOFANISHA T. 5 When the human soul reposes in sound slumber, suspending all voluntary functions, neither villing, nor desing, nor dreaming, he is said to be sushupta, or in the slumbering condition The third phase is the slumbering phase, where, like the human soul that is folded within itself, God is viewed as himself, an Embodiment of all ideas and principles, Himself all delight, enjoying but delight, only manifest in His consciousness, and endowed with the highest wisdom. एष सर्वेश्वर एष सर्वज्ञ एषोऽन्तर्यास्येष। योनिः सर्वस्य प्रभवाप्ययो हि भूतानाम् ।। ६ ॥ 6 Such is the Ruler of all, the Owniscient Principle, eren the Controller of life interior, from whom has proceeded all, the Source and Resort of all beings नान्तः प्रज्ञं न वहिः प्रज्ञं न नोभयतः प्रन्नं न प्रज्ञानघनं न प्रज्ञं नाप्रज्ञम् । अष्टमव्यवहार्यमग्रामलक्षमचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चो- पशम शातं शिवमहतं चतुर्थ मन्यन्ते स वात्मा स विज्ञेयः ॥ ७ ॥ 7 View Him neither as designing interiorly, nor as diffused throughout external nature, nor in the tansitional The meaning of the word sushupta is very clear It means sound sleep The correspondence between the ordinary state, called sound sleep and what is here called slumbering condition, is the spontaneity and regulautr of motion without the direct and wilful action of conscionsness Consider the state of a man in sound sleep Although all rolition is suspended, yet the involuntary functions are performed most regularly The powers of volition seem to have becomo materialized or metamorphosed , hence Prajnâna ghana, which literally means 'intelligence solidified or embodied', hence the translation "embodiment of ideas and principles” (See PANINI'S ASATADHTANI, III. 711 77, murtau yhanah The root han assumes the form ghana, when the meaning to be expressed is murti, or solidification or condensation). VII -Prapancha, the relatire or the conditioned world, 2 e, the phenomenal world from the root~-पचि व्यतिकरणे or, पचि विस्तार aparhi, to render sensible, or to develop in detail Olhayatah prajnai refers to the state midway between waking and dreaming The word Athea: 451, or, as Shankara says, FatimaFIT arage:,' is put to indicate that here re exclude also the state midway between both, ·NA NDUK YOPANISHIT 131 nor mood between both , neithei emdodiment of intelligence, fraught with volitional cousciousness, nor devoid of consciousness I but as the Invisible, Unimpressible, Incomprehensible, Indefinable, Unthinkable, Unknojpuble Being, only Conscious of Selfi Self, 2 e , the Absolute, and the Unconditioned, with no trace of the relative or the conditioned world about Hun, All calm, All-bliss, One and Only This is the fourth on the essential mode of existence This is the Atina, FICAT, the Universal Spirit He should be known सो ऽयमात्माध्यक्षरमोङ्कारोधिमात्र पादा मात्रा मात्राश्च पादा प्रकार उकारो मकार इति ॥८॥ 8 On is the most estimable name of the Eternal, Omni. present, Universal Spirit, the modes of existence of this Spuit being truly represented by met as or the single letters, A, U, M, (4,5,7) of which the monosyllable Om is made up जागरितस्थानो वैश्वानरो ऽकार प्रथमा मात्राप्तेरादिमत्वाहाप्नोति ह वै सर्वान् कामानादिश्च भवति य एवं वेद ॥ ८ ॥ 9 A (77), the first måtra, means the wakeful phase, or God diffused in external nature , foi, y means that which is diffused throughout and is known in the first step He, who realizes this mode of Divine existence, becomes gratified to the full measure of his desne and has taken the first step स्वप्नस्थानस्तैजस उकारो हितीयः मात्रोत्कर्षादुभयत्वादोत्कर्षति ज्ञानसन्तति समानश्च भवति नास्याब्रह्मविल्कुले भवति य एव वेद ॥ १० ॥ 10 U (3), the second mátra, means the contemplative phase, or God living in interior design, foi, 3 means that which VIII -The word mútia has been here given as meaning something that iepresents i estimates the value of another See Uxxado Kosii, IV. 163-हुमान भिसिभ्यस्त्रन्। or मातीति मात्रा मान वा, mittri Is that which measuies, estimates 01 gives the value of, hence'iepresents IX -Here the mátra A is shorn as derivable from the root ap (aplri vyaptau) to pei vade, oi as an abbreviated form of adı, which literally means the very first step, hence the one who has taken the Tey first step, or only a zealous beginnei X --Here U is shown to be derivable from utlarsha oi ubilaya the former from hrisha, to draw out an outline or mark, hence to des, and the latter meaing both ato ·132 AXDIKTOPSISEAT designs, or does both, 2 e , designs and executes He, who realızes this mode of Divine existence, attracts wisdom towards himself and becomes harmonized Never is in his family born an individual who can ignore the knowledge of the Divinity सुषुप्तस्थानः प्राज्ञो मकारस्तृतीया मात्रा मितेरपीतेर्वा मिनोति ह वा इदए सर्वमपीतिश्च भवति य एवं वेद ॥ ११ ॥ 11. M (A), the third måtra, means the slumbering phase, or God viewed in Hunself; for, # means that which measures all, or is the resort of all He, who realizes this mode of Divine existence, measures out (a) the whole knowledge of the Universe and retires unto Him अमात्रश्चनुा ऽव्यवहार्यः प्रपञ्चोपशमः शिवो ऽईत एवमोद्वार आत्मैव संविशत्यात्मनात्मानं य एवं वेद य एवं वेद ॥ १२ ॥ 12 The fourth is no mitra, for, it represents the Unknotable, the Absolute, and the Unconditioned, without a trace of the relative or the conditioned torld about Him, He, who realizes this, the true Atma, Omlåna passes from self into the Ruler of self, the Universal Spirit, 2. e, obtains anoksha, or salvation (a)-"That which measures all” means " that viewed in comparison with whose infinite power, the structure of the Unirerse is but finte and measurable."

·HÅNDUK YOPANISHAT 133 पोश्म् EXPOSITION. WORSHIP is the first act of pure religion It is a spontaneous declaration of the inmost affections, as distinguished from the false worship of the churches, where erery action is pre-determined instead of being spontaneous, there we hare declamation instead of declaration, and pretended show of assumed seriousness instead of fiee play of inmost affections Such is not true worship True worship, on the other hand, is brımful of genune feeling, profound attraction, and soul-absorbing meditation True Worshup, as an outcomo of pure religion, is deeply ingrained in human nature Folded within the depths of the human soul lies the germ of all religion Every human being is endowed with a spiritual nature, a nature that lifts him towards all that is pure and holy, superior and attractive Not only do the holiness of life, purity of motires, sublimity of thought, and nobility of character inspire us with thio appropriate feelings of respect, regard, admiration or rererence, but our aspirations rise high towards the just, the true, the infinite and the divine. It is this part of our spiritual nature that is the foundation of all religion, endows us With the sentiment of rererence for all that leads to high and noble aspirations, and with the sentiment of humble gratitude for all that has contributed to our edification and elevation, Like all other affections of the human mind, the religious affections are also capable of being misused, or of being perierted in their The religious sentiment, under the effect of excessive stimulation, may exaggerate or portray in brighter colours a simple truth, may over-estimate or unduly estimate the sonctity of an action, and, where the sovereign faculty of Reason is yet undereloped, or but very weak, this over-estimation may develop into idolatry or superstitious reverence, or, on the other hand, where, through want of clear perception, or through want of interpenetration, the reasoning faculties are very active, but discerning faculties comparatively torpid, the consequence may be a sceptical, atheistic, or disrespectful temperamont But the elevation felt or pure liberty enjoyed will be exactly in proportion to the normal exercise of this faculty Man, in huis agnorance, often worships a false deity Instead of the God of Nature, he worships a god of his imagination, a god of fashion, a god of popular sanction, or a god of his own feelings and ungratified desires. And what is the consequence? A life of superstition, unrighteousness, cruelty and injustice A true mode of worship is, therefore, highly desirable, a mode of worship, not dictated by false religious educatiou, or fashionable popular custom, but by the higher interests of spiritual nature and by the deepest penetration of Reason This system of worship, it is the subject of Alándukyopanishat to furnish, use ·134 E IPOSITIO OF It enjoins the worship of the Supreme Deity alone, the Eternal Omnipresent Being, the Supernal Soul of Vature For, what but a true conception, knowledge and realisation of the Universal Spirit, can be consistent with that orerflowing, exultant, blissfal attitude of the mind, otherwise designated as worship The torshup of the Eternal Being is the only worship that is inculcated in the Cpanishats, and this Eternal Being is ererythere named Omkára In Kathopanishat, II 15, we read सर्वे वेटा यत्ण्टमासनन्ति तपाऽसि सर्वाणि च यह टन्ति । यदिच्छन्तो ब्रह्मचर्यञ्चरन्ति तत्ते पदं संग्रहेण ब्रवीम्योमित्तेतत् ।। Ou is the adorable Being to the study of whom all life of brahmacharya is consecrated, or all practice of meditation deroted, and whose realization it is the object of the four Vedas to accomplish Or, in the words of Chhàndogya Upanishat siffrançant - गीय मुपासीत् “Om is the Eternal, Omnipresent Being; He alone should be rorshisped” Or, more explicitly still, in Jundahopamshat, II. 1 5-6 यस्मिन् द्यौः पृथिवो चान्तरिक्षमोतं मनः सह प्राणैश्च सः। तमेवैकं जानव अात्मानमन्या वाचो विमुन्चथ अमृतस्यैष सेतुः ॥ ५ ॥ श्ररा व रचनामी सहिता स्त्र नाड्यः स एषोऽन्तश्चरतेवहुधा जायमान :। ओमित्येवं ध्यायय आत्मानं स्वस्ति : पाराय तमस परस्तात् ॥ ६ ॥ He who interiorly and iniisilly sustains the sun, the earth and the intervening space in their respectire positions, eren He, who sustains the life, the brain, the lungs and all the various senses, is the Unitary Interperrading Spirit Try, O men'to know Him alone, and leare all other talk, for, He is the only principle that leads to immortalıtı. (3) Just in the heart, wliere all the blood-vessels meet, very inuch like the spokes of a wheel meeting in the narel or tlie centre, resides the interiorly-gorerning Dirine Spirit, manifesting His glory in vars multifarious Contemplate Him, the Om, thus 11- teriorly-overning Spirit, for, thus alone can rou reach, mith safety, the blissful haren, far beyond the ignorance-begotten miseries of tlus troubled ocean of Life (6) What, then, constitutes the contemplation of Om? That is thio process to worslup Hin' In ansver to this question is furnished in Yoga Darshana 1 1 27-25 747 9197: qua: 177547CHTFA!" Om is the inestimable name of the Supreme Being tiho is the Ruler of the Unirerse.

·MANDUKTOPANISH A T 135 To recite this, Bis name, and to constantly recall to our mind its profound signification, this is the twofold process of meditation, called upusná" Vyasa, in his cemmentary on the two Sutias, remarks « Om indicates the Ruler of the Universe Is it by mere arbitrary convention, or by some natural process, just as light indicates the lamp or the source of light ? Surely, the relation between the symbol Om and that of which it is a symbol, is not conventional but actual, and the symbol but expresses the actual relation To take a parallel example, the relation between the father and the son is real The relation really exists, even before we can express it in such terms as these He is his father, and he his son.' Even in the cycles of creation to come, since words signify things not arbitrarily but by a fixed natural standard, the same symbol, Om, is made to express the same idea, because it is an established fact, with those who know Rerelation, or those yog18 who have realized what the ielation between the signifying symbol and the thing signified is, that the words, their coniesponding ideas, and the relation between them is eternal, or exists in nature, and not by human con- 6 Fention "* “The recitation of Om, and the constant presentation before the mind of its signification, these are the two means of His upásnd or worship The yogi, who constantly does both, develops concentration, or, as has been elserhere reinarked, the aforesaid recitation and 1ealization develop concentration, and concentration facilitates realization, till, by the continual action and le-action of both, the light of the Supreme Divinity begins to fully shine in the heart of the yogi." Tyasa Bhashya, Sutias 27 and 28 The recitation of Om and the constant presentation of its signification to the mind, being the two essentials of Divine worship, it is of the greatest importance to know what'the significance of the Unitary Syllable Om is, for, the recitation is only preparatory to the presentation We have only said that Om is the Eternal Omnipresent Spirit. This is by the war of indication But ve hare not as yet any definite knowledge of the detailed significance of this syllable however, a very palpable fact that no word is so sacred in Vedic literature as Om It is regarded as the essence of the Vedas, as the highest, the sublımest and the dearest name of the Sapieme Deity, and is especially appropriated in updsnd No Vedic mantra is erer read withont a pierious recitation of the syllable, Om It is not only It is, Perhaps thus truth will be more easily brought bomo to the freptical reader of the nineteenth century if it vero e pressed in the words (to us, les acceptable, for, inore indefinite), of Val Müller, who says, Thet (the roots) are pohonrdır Typov«, produced by a power inherent in human nature They erit, as Pluto woulu say, 15 pature though with Plato vo should add that hea ve say by nature, wc mean by this hand of God --Lectures on the Science of Language, 4th edition, London, page 102 ·136 EI PO$ITIOS because Om is the most soft, melodious and smoothly-flowing syllable in sound, nor merely because the letters composing Om spontaneously, and without education of any sort, escape the lips of the babe who is just beginning his rocal exercises, but because there is something deeper, dearer and diriner in its significance It is true that, whereas other names of God are also names of things temporal, (for instance, the Sanskrit ishara is also the name of a governor, eren Brahma is also the name of the universal ether and of the Vedas, agni is, besides, the name of fire, and so on), Om is only the name of the Eternal, Omnipresent, Universal Spirit. That can only be a reason in behalf of its precision and definiteness of meaning, but hardly a reason for the extremely superlatire importance that is attached to it It is also true that Om is more comprehensive in meaning than any other term signifying God n Sanskrit, or, in other words, that it connotes a namber of attributes that no other word or syllable singly does, but even that is of secondary importrnce. The deepest, and in trath, the highest reason is that the signification of Om is the hey-note of the realization of the Disine Spirit The sereral letters of Om, with unparalleled exactness, mark the successire steps of meditation by which one rises to the realization of the nature of Divinity. The process of this realization is exactly the rererse of the process be which the mind acts on the external universe If the latter be called c-olation, i e, folding out of the internal faculties of the mind, till they Lecome externally manifest, the former should be called involution, 1. e., folding the mind within itself, till the faculties that trere working on the outer plane retire from outside and turn inside for more intenor work. To take a familiar illustration, when ca archer shoots a mark, he directs his attention from within outtrards with his ere pointing towards the mark in the same straight line with the arrow, he stretches the bow and lets the arrow fly This is hor mind acts on things external To pass within, to contemplate Di initr, he rithdraws his senses from their ont ward course, and, when the outer actity of the mind is stopped, he passes, by gradual steps of reflection, embodied in the constituent letters of the syllablo On, to ihe more interior and, therefore, more perfect realization of the Durine Spunt, Before te begin oor exposition of the sereral letters composing Oin it will be usefal to present a rough outline of the four planes oi manifestation of mind's actity. The Divine Being is a spirit, and in realize thus spirit we have to pass throngh its onter manifestafinns to the more and more interior ones, till the final cause, the Spirit, is reached Perhaps, our understanding will be moch facilitat, cd by taking the analogous case of the working of the human spirit, although it must be remembered that an analogs is, at the best, an calogs, ard not an euct coinciderce.

·HANDUKTOPAXISTAT, 137 Let us begin with the case of a ratch-maker. He has made the Watch, and the pinciples embodied in the match are doing their actual work The spring, the balance, the wheels and other pieces of the machinery, all perform their respective appropriate functions, and the minute and hour hands regularly more on the dial In fact, the skill, dexterity, and designing capacity of the watch-maker are not only embodied in, and stamped on, the watch, but the rery material forces and mechanical principles, that the watch-maker had at his disposal, are actually living in the watch and manifesting theinsel es by the precision and regularity of motion of appropriate parts This is the first, the most external and the most palpable manifestation of the watch-maker's skill Thus the spirit outwardly stamps matter with its impress Tlus is what has been designated in the translation portion, “the WAKEFUL PHASE” or the externally manifest mode of spirit's existence But, secondly, the first watch-maker in the world, before he sat up to manufacture & watch, inust have made an ideal watch, z e, must hare designed the watch He must have previously known the principle or the fact of elasticity, its isochronism, the principle of transmission of motion by wheels and pinions, the principle of escapement, the frictional, elastic and other properties of steel, brass, iron, jewels, &c, and must have patiently and slowly elaborated in his mind a scheme of the application of all these principles, till a definite pui pose could be serred by them He must have thought out the pros and cons of one arrangement and the other, and chosen one in preference to the other, till he finally settled upon a mentally perfect scheme of the watch He must hare mentally seen his ideal watch, thus slowly moving, thus ultimately stopping and requiring a wining foi possibility of further morement In short, tlie watch-maker must have drawn from the promiscuous store-house of his knowledge the necessary items of information, applied them properly, and, for a time, lized in the self-made design, before he was actually able to undertake the manufacture of a watch This is what has been called " the CONTEMPLATIVE PHASE," or the designing mode of spint's existence And yet, this is not all There was a time, when no thought, not a trace of this design existed in the watchmaker's mind His mund was a store-house filled with promiscuons information, not ret arranged or applied And the principles embodied in the watch were not all he kuew Perhaps lie knew much more about astronomy, physics, psychology, mathematics and ästhetics, perhaps abont chemistry, medicine and ætiology A merels fragmental part of his knowledge was brought to light and applied Compared with the knowledge that was actually rendered useful, his whole information was encyclopedic And yet, was he, all the thuile, conscious of the Fast amount of massive information that he always carried about ·135 EXPOSITION OF himself ? Surely not! In moments of bright recollection, or in moments of practical necessity, only fractional portions of his accumulated experiences Tere illuminated and called forth in conscious array before his mind, but the vast majority of his cognitions still slumbered as latent ideas, like congealed, solidified, incrusted hits, in the dead, calm, silent chambers of his brain or sensorium. Rerocable at pleasure , they were the inizsible guests of his mind, liring for the most part in the back-ground, shaded from immediate recognition by the exquisite, dark reils of oblivion hanging over the chambers of memory This condition has been denominated the “SLUMBERING PHASE," or the inactive mode of spint's existence Beyond the wakeful phase, or the actire manifestations of the mind as embodied in material things and phenomena, like phantasmagoria, projected from within the magic lantern outward on the specular screen, beyond the contemplatize phase, or the energetic display of mental activities, not reconnoitering one group of ideas, then another, nor selecting, then arranging, till, as in a dream, woven into a texture, stands before the mind the glowing picture of a marvellous painting, heretofore anconceived, beyond the slumbering phase, or the inactive repose of mental faculties, replete with tactual or sensual mentalities, impelled to remain by the omnipresent law of re-action, at an imperatire rest, beyond these and behind these, remored far, far away from these phenomenal actinties and passive modifications, resides the true reality, the substance spirit, the watchmaker in Engrnce This has been styled the "essential mode” of spirit's existence Let us, clearly conceire these four modes of spint's existence, the Wakeful, the Contemplatire, the Slumbering and the Essential. Jſan, in his life, repeats these modes of his spirit-existence every day. When it is hroad daylight, and the human mind is fully awake, the eye perceiving colours, the ear hearing sounds, the nose smelling vapors, the tongue tasting fluids, and the body feeling solids, he lives a life in material objects This is the lakeful state When the folds of darkness overtake the day, and 'the ploughman homeward plods his weary was,' when perhaps, the morant labourer tries to forget the severity of lus toil in a cup of wine--the active world retires, and so does our model-man Straight he stretches himself upon his bed The ejelids close as with a superincombent weight, and gradually the other senses give ray, and our model-man has fallen into sleep Perhaps lic is dreaming Suppose he is a student The solid walls of luis seminar; hare really dissolved from his view, for he is not taking. Titlont books, class-fellors, or companions, he is lying on his bed, solitary and alone and yet he dreams The examination-hall with its flocking candidates is painted before him, himself seated amidst them. The papers are distributed so to-ray so to-morrov, and so the day after ·MAY DU KYOPANISHAT 139 (all in the dream) Home he ieturns in anxious wait for the result, and lol a paragraph in a Gazette, or a telegram from a friend, brings him the cheering news, or, perchance, the news of his failure Wonderful are the mysteries of dieaming This corresponds to the contemplature phase Soon after the dream, or without a dream, lo falls into a sound slumbei Where is that living voice, and that active brain? Where are those dreamy paintings ? Have they vanished, melted into nothing, or been annihilated ? Stored in the organisation, though invisible, lie the possibilities of their manifestations still, though now congealed and materialized, so to speak This 18 the Slumberng state How speedıly flows the current of Lfe Day after day of wakeful activity passes away, night after night of disturbed or sound slumber is counted And yet, amid these changing scenes, these veeing manifestations, man piese ves a sort of independence, his personal identity, because he is the Essential exzstence, to whom the aforesaid states are either accidents or noninvolving influences Doubt not, gentle reader, but that the spirit exists in these four moods The vakeful mood is the most exterior, the contemplative the more interior, the slumbering the more interior still, till we reach the inermost reality, the essential spirit. And so God's spirit, which 18 divinei, holier, infinite fai, essentially exists, as an embodiment of principles, designs and imparts life and vitality to all externol nature. And the first glimpse of Divinity that is caught by the dry scientific mind 18 of the most external kind, in fact, derived from the adaptation of physical motions to one another, their regularity, piecision, uniformity, and such other traits that the universe exhibits to a mind well-versed in the study of effects After the mind has familiarized itself with this, there dawns a philosoplucal perception of the interior design of nature, with which perceptions the mind soais lugher, till the design itself is found to be the outcome of constitutional and spontaneous tendencies of the Deity, called principles Contemplating from the platform of these principles, the mind nises to the Fountain of all principles, the Essential Divinity, embodying all in One These being the successive steps through which the mund rises to the contemplation of the Eternal, Omnipresent Being, the syllable On, which consists of three letters, A, U & M, or 5, 3 and he is made the means of this contemplation, for presents the wakeful phase, 3, the contemplative, and A, the slumbering phase, not merely mnemonically but by virtue of their inherent meaning Hence the true devotee, in the recitation of Oun, thinks of the three letters composing Om, dwells on the meaning and significaation of each letter which represents one corresponding phase, and thus lives alternately in the order and regularity displayed in nature, ·140 EXPOSITION OF in the design moring nature, and in the principles spontaneously and naturally elaborating design. Since the very lowest phase, thus contemplated, involves but the highest generalization of the order of the universe, its contemplation is pre-eminently calculated to develop concentration, and concentration facilitates contemplation, so that ultimately, by the continued action and reaction of both, the light of the Supreme Divinity begins to fully shine in the heart of the yogr. Hence the words of Vyasa .- "स्वाध्यायाछोगमासीत योगात्स्वाध्यायमामनेत् । स्वाध्याययोगसंपत्त्या परमात्मा प्रकाशते' ॥ We come now to the explanation of the three letters 7, 8 &. In contemplating the deep signification of , the yogi holds before his mind the vast expanse of the universe, with its mighty orbs rolling in their magnificent splendour undisturbed through vacuous paths, carving ethereal waves of unseen exquisite beauty in the ocean of infinity, and contemplates upon the grand meaning of the universe, for, in the words of the Upanishat, the mighty volume of nature is spread as a commentary on the nature and attributes of the Eternal Omnipresent Being The universe appears to his illuminated vision as a vast organisation of definite parts And such 18 the uniformity of plane in this organisation, that even the most distant orbs--whose light, emitted millions of years ago, carried ont the speedy wings of ether at the unearthly rate of 180,000 miles per second, has not as yet been able to penetrate the atmosphere of our earth-yea, eren orbs more distant are organized internally on the same plan on which the solar system, of which our earth is a part, is constructed To contemplate the wise and intelligent structure of the universe, a structure even as perfect as that of the most highly developed being on earth, man, a structure as well endowed with a brain, stomach, the feet and the various other parts justly composing the wondrous organism of the macrocosm, let us turn our attention to the following sublime mantras of Atharva Veda (X-XXII, 4,3 2--34) on the constitution of the universe as typically represented by our solar system यस्य भूमिः प्रमान्तरिक्षमुतोदरम्। दिवं यश्चक्रे मूर्धानं तस्मै ज्येष्ठाय ब्रह्मणे नमः ।। यस्य मूर्यश्चक्षुश्चन्द्रमाश्च पुनर्णवः । अग्निं यश्चक्र प्रास्यं १ तस्मै ज्येष्ठाय ब्रह्मणे नमः ॥ यस्य वातः प्राणा अपानौ चक्षुरंगिरसोऽभवन् । दिशो यश्चक्रे प्रजानीस्तस्मै ज्येष्ठाय ब्रह्मणे नमः ।। अथर्व कागड १० प्र० २३ अनु०४ मन्त्र ३२-३३.३४ ॥

·HANDUKY OPANISHAT 141 'We approach (in our contemplations), with highest reverence, the Great Adorable Being, who has made this frame of the universe as a living demonstration of His existence, as a highly fitting lesson on His nature and attributes, and who has placed in this wondrous organisation (1) the sun with its luminoas atmosphere as the biain, (2) the super-terrestrial space intervening between the sun and the earth as the stomach, and (3) the earth (typical of all planets) as the lower body, the feet Wo adore the Great Being in whose creation (4) the sun and the moon are the two eyes, and (5) heat, the mouth We adore the Great Being who has made (6) the atmospheres as the lungs, and (7) the directions of space as the organs of hearing Let us adore Him, the Infinite Being, the Source of all wisdom' Here is displayed to the mind of the devotee the scheme of perfect organisation For, is not the sun, with its atmosphere, the biain of this system? The brain in the human body, technically called the cerebrum and the cerebellum, is an organisation of sublimated elements, a battery of vital powers, the seat of nervous energy, the controller of all motions and functions of the body And the sun too, like the brain, is a reservior of sublimated elements, an infinitely powerful battery of magnetic, electric, optic, actinic, caloric and dynamic forces, the seat of combustible, vegetative energy, and of what has byən called in geology by the technical name of sub-ærial denudation, the controller of all planetary and cometary motions And the superterrestrial space teeming with the atmosphere 18 truly the stomach, the organ of digestion, refining and elaborating the materials consigned to it It is in the atmosphere that clouds are formed, vapours attenuated, streams of electricity generated, surface particles of earthly salts and metals volatilized, and the products of all these processes diffiged and mixed up, till all is reduced to a homogeneous fludity, carried above the lower strata of the atmosphere, there condensed, and then poured out as pare, precious, plant-feeding rainfall very like the stomach that, after refining, sublimating and attenuating the food it receives, extracts from its juicy contents the elements of the crimson vital liquid, and pours it forth, like rainfall, into the heart Before, however, the matemals pass into the stomach, they have to pass through the mouth that by the aid of its maxillary organism divides and re-divides the solid food, till it is powdered down and mixed with saliva and thus converted into a fluid material In the same way, before the earthly materials are consigned to the stomach, the atmospheric space, they pass through the mouth, the Heat For, what is the channel that transmits the earthly materials to upper regions? What is it that powders, atomizes, and reduces to vaporous subtility the hard solid materials of earth, or what is it, that dissolves these materials in the salıya of nature, water? It is Heat that does ·142 EI POSITION OT all the work Impelled by the restless, nnfying, vibratory oscillations of Heat, solids are dashed into liquids and liquids into gases It is by Heat that gaseons particles, thus endowed with ranty, are borne on the wings of warmth to upper regions of comparative cold It is Heat that licks out of the liquid lake the watery elements of the atmosphere Heat is the mediator between the earthly materials and the atmosphere, just as mouth is the mediator betyreen the food and the stomach And the foot is the lowest part of the organisation, symbol of obedience to the throned monarch, the brain It obeys the motor impulse communicated to it from the brain through the nerves So does the earth obes the influence of the sun communicated to it through the ethereal channels of space The eyes in the human organism are constructed to enable man to perceire colours and derelop taste Similarly, the light beams of the sun, angirasa (fy) of the mantra, develop the spectral universe, thus standing in the same relation to the unirerse as the eye stands to the human body The human lungs are fitted not only to act as the bellows, drawing in and expelling air, or to orygenate blood, but to draw in invisible elements that directly strengthen the brain So the atmosphere is fitted not only to attract particles of raporous matter or repel the suspended earthly particles, but to draw out from the earth, especially at the two poles, as if at the rentricles, streams of positire and negatire electricity that leave the earth for erer and for good The analogs, therefore, is complete in etery reasonable aspect. The whole universe, to the contemplation of a derotee, presents a brain, a mouth, a stomach, the eyes, the ears, the lungs and the feet And at is thus tbat the human body is organized Realizing the perfect To impress the reader with this part, te will presept only the analogy of slightly dibienng pictures of the same from different parts of Vedic literature, so that he be able to form a somen bat general and comprehensive conception of the organization of Nature, and not to take the analogs too literalls Be quote lajur Veda, XII 13 नाभ्या आसीदन्तरिक्षए शीष्र्णो द्यौः समवर्तत । यां भूमिादेशः बोत्रात्तथा लोका अकल्पयन् ॥ ॥ २ ॥ "God has placed the soper terrestrial space in the place of the stomach, the sun in the place of the head, the earth in the place of the feet, and the open space in the place of the car casits In Jaodala, Il 1 4, tre readafingai 54 973 Fezii fan: 119 affraganeaar: 1 वायः प्राणो इटयं विश्वमस्य पद्भ्यां पृथिवी ह्येष मर्वभूतान्तरात्मा ॥ "Tae Foernal Spirit that resides in the interior of all things, has disposed the fire Instnad of the buin the sun and the moon in lica of the two esca, thc open directions of name in lies of car carilica the Perlas a H15 org3ns of sprech, the atmosphereas Hus 12mm, the whole care se es His heart, and the planets as Hue feet It 19 thug that Helire may - ·ALANDUK Y ORANISHA T. 143 n adaptation of the mouth to the stomach, of the stomach to the lungs, of the lungs to the biain, and of the biain to the whole body, and also realizing correspondingly the mutual adaptation of the parts of the univeise, can he for one moment forsake the Omnipresent Eternal Spirt, so glorious in His manifestations ? For, even in the human body, let us inqune, are the brain, the lungs, the stomach, and the other parts in vain, merely to carry out the material, physical or physiological functions all unconsciously, like pieces of dead matter? Is this beautiful adaptation of parts merely the result of chance, or of mere' fortuitous concourse of atoms'? Have the blind forces of matter met unconsulted, and, after unexpected, unknown and unpredictable clashes, embraced each other and linked themslves into the apparently beautiful organisation of man ? No, this adaptation of functions is not in vain The edifice, constructed of the brain, the lungs, the stomach, the feet, the eyes, the ears, and the mouth, is but the building of a theatre The adaptation of its rooms is the design of an architect Surely, the architect made it for some one to act in Who are then, the actors on tlus arena of the human organisation ? The actors, no doubt, there are, but they could not manifest their skill and activity without a proper and well-managed stage These actors are the five organs of sense, of hearing, of touching, of seeing, of tasting, and of smelling, the five organs of motion, i e, the hand, the feet, the throat, the generative and the excretive organs, the five vital nerve forces, i e, of inspiration, of expiration, of blood-circulation, of glossopharyngeal action, and of muscular contraction, in general, manas, or the internal organ that originates the impulse to communicate with the extei nal world, and displays the power of imagination, buddhi, the faculty of decision; chitta, the facalty of memory, and ahankara, the organ of personality These are the nineteen invisible actors in the diama of life The human spirt, through the physical temple, manifests his powers of life, sensation, locomotion, memory, perception, imagination, decision and individuality For, how can life be manifested, unless the various parts of the body be mutually adapted, the one supplying the demand of the other, and the mechanical, chemical and electrical forces, generated by then mutual action and friction, be equilibrated ? It is thus necessary for the body to possess an organisation, before it can erolie mechanical, chemical and electrical forces in equilibrium with eacl. other, and further, it is necessary for these forces to be well organised, before life can manifest itself And it is only when life has thus vitalized the body, iendered it elastic, impressible and vibrous, that at can manifest any tendency towards sensation or locomotion Not before the principle of sensation is fully established, can perception and imagination dawn, and it is only after perception has provided with requisite mental apprehensions that the faculties of comparison and discrimination can come into play, and weare the mental impressions into generalized, symbolic ideas It is these ideas ·EIPOSITiOIOS 14. tha: memory takes in, and so carefully stores And, lastly, it is on the iaithful retentisity of memory that the mystery of personal idenütr hinges, for, that is personal identity but that each human sprit deels homseli as separate from ail others on the ground of the entirels distinct experiences he has had li is thus erident that the physical temple is bat & grand stage rell-prepared for the purpose, on which the master-drama ist, the human spirit, sends his sice-gerents, each in his turn, one after the other, to act and prepare the stage for the ensuing. On the stage of the physical Temple, appears ihe first vice-gerent, Life, acts his scene and prepares the ground for ike nesi 7ce-gerent. Sensation. He, in his turn. plass his 065pari, and fits the scene for the adrent of Per. ception, Comparison and Yemory m turn, till the human spirit hinseli, in the last, appears on the folly-prepared stage to manifest the potencies of his Fersonal individuality. Not without purpose, then, is this beaaniul adapiation As mih ihe human spint, so is it with the Divine Being. The this wonderiul disposition of the sun, the moon, the planets, the atmosphere and the elements in the actual positions ther hold in Jature, bat thai the Dirine Spint required the organisation of physical elements into a periecils pitalized body of the Universe, like antomas. iomaniest Biseiernalelements of Cniversal life, sensation and inielligence, and in give His ir personal personality an espression on the outer plane Hence it is that the yogi starts with the letter & oi the spilèble Om, repeats in his mind its deep signification , pictures to himself the seren-organed fabric of the grand aniverse; ser:les himself upon its functional and anatomical organisation; coriempla:es its pecessity. its parpose, lis usefulness, and its realits; is deeply impressed with the existence of the more interior and spiittal principles the nineteen principles enumerated abore), impatienils pressing for manifestation; and thence contemplates the All-regulat:rg, all-perrading Spirit, Taichurarara, rhich is esactly the sease piibe letter I ont oi ide three letters composing Om And not to the second phase of contemplaton. Out of order, comes ont o-de: oui oi chans, chaos. Organised forces acting upon matter ill produce organised structures; a chaos of forces can ca's resrit in chaos. Vaihematical science is full of proofs of this proposition Take, for instance, the orderly, uniform, and regular mon di had' in a circle Vatbemannans tell us that this monon nire resal: oro forces, cenérifugal and curtrip-tal If the relocity citte ming body be t and the rcdius of ihe circle in which it mores 7, the centripetal force will be Thas mathematicians tell as tha: Thea bodris mong in ? circle its ceniniugal and centripetal forces are balanced b; each other and hear a definite relation toine reine.tr of the hod; and ile radics of ihe path. This definito re'at-na (o: "shich is the same thing, organisation of the tro forces) ·I ANDUKTOP ANI&T AT. 145 alone can produce circular motion Let there be another definite relation, and the motion will be elliptical Thus it is clear that it is the internal organisation that gives form and order to the outer manifestation Or, to give further illustrations, it 18 the internal slow motion of particles that determines the solid It is the anternal volubility of the particles that produces the visible liquid It is also internal extreme mobility of particles, producing what is called the excursion of the molecules along free paths, that produces the gaseous condition Or, to take more familiai examples still, it is the inzisible, internal organisation in the seeds that gives each of them the power to reproduce exactly its own kind and no other, and, finally, the human spermatozoa, endowed as they are with internal though invisible oi ganization, because of being formed by extracting, through the activity of the vital essence, particles from all parts, organs, and faculties of the living body (अङ्गादगात्सम्भवसि । (अङ्गादगात्सम्भवसि । सामवेद), are, only by virtue of this interior organisation, capable of reproducing exactly the human organisin Thus it 18 clear that it 18 always the internal organisation of producing causes that develops form, order, organisation or adaptation in the exterior Must not, then, the all-regulating, All-pervadıng Divine Spirit, Varshwanara, that builds up this grand and highly perfect edifice of His physical temple, the Universe, be also himself organised ? Surely the plastic, formative, associative, dissociative principles of the Divine Power, must themslves flow into definite tendencies, and be filled with a law of co-operative sympathy, causing periodicity in their activity, just to give birth to such piecision, regularity and periodicity, as the sun, moon and stars, together with the earth and planets, display in the succession of days and nights, of seasons and tides, of light and darkness, of rising and setting, of eclipses and occultations, of perihelion and aphelion, of forward and retrograde motions, and of the alternating phases of the satellites And yet that is not all There are millions, nay billions, of organisms of each species--and the nunber of species, both in the animal and vegetable kingdoms, is innumerable--each not only growing, living and reproducing its own kind, but also manifesting feeling, sensation, perception, judgment, memory and intelligence, according to the degree of its refinement Whence this display of wonderful powers and activities? Surely the Divine element of life, sensation, and intelligence must have likewise fored into mutual harmony, fused into unity, and interblended into an interior organisation whereby to develop such well-endowed and adapted organisms of living beings Before the materials of the Universe were disposed into the seven parts of which the fabric of the Universe is made up, the interiorly organised Being, Taijasa, brooded over the design of creation, and, before the elements of motion were appropriated by life, those of life by sensation, and those of sensation by intelligence, thus, endowing organisms with various faculties, the sane Divine Being ·146 EXPOSITION OF 8, Taijasa, lived in the yet-contemplated design of living creatures. Το contemplate God in His everlasting designs, in the interior constitution of the Universe, is to contemplate Him in the 2nd phase, ? the Contemplatite phase, 01, which is more literally the Dreaming phase' For, as in a dream, when man but partially retires from the conscious work and action of the cerebrum, a so-called physical sleep comes on The activity of the senses, whereby the internal spuit might have arted upon onter matter, is suspended, yet the mind is not at jest Playful amidst the many chambers of its cerebral mansion, it collects the materials of its recollected sensations and ideas, and, for the time, not discriminating between these ideas and the objects of which they are the ideas, Teates them into a texture, and, whilst dreaming, enjoys tlıe scene just as really as though the texture had been made up of the a: taal objective materials. So is it with the Contemplative phase For, although we do not riet God as acting upon universal matter and disposing it of in various shapes, yet we view Him, as in a dieam, associating particles of matter, aggregating and disposing them in their respectire places, till an entirely ccniplete design is interiorly contemplated As if retired from the physical Universe, God is viewed as contemplating the design of creation From this riet of the Divinity, which is exactly the sense of the 2nd letter U, composing Om, the yogi passes to the contemplation of the 3rd letter M, corresponding to the third phase, the Slumbering phase' We have mentioned that, in the state of dreaming the mind is vut partially retired from the conscious work and action of the cerebrum Then, however, sound sleep overtakes the dreamer, the mind wholly retries from the cerebrum, only maintaining the life of the physical frame, restoring the vitality and strength of the body by its recuperative and constructire processes, uch take place all of them, so to speak, inroluntarily So let us contemplate the Divine Spirit Let us consider what determined the flow of the Divine elements of life, sensation and intelligence into mutual harmony What made the elements of God's intelligence arrange and dispose themselves into & perfect design of the Unirerse ? The human mind is moved to 8 conception of new thoughts, or to a planning of new designs, either under the influence of education, or under the stimulation of some keenly-felt necessity, or, in a few cases, also through prospective precaution Bnt the Divine mind is not subject to such laws of education, necessity, and precaution, as frail human beings are controlled by The law of Diranty is His own constitution Unimpressed by any esternal motire, unurged by any vant-born necessity, the elements of God's mll flowed into an organisation or design, only impelled by inherent Omniscience and constitutional spontaneity Or, in the words of the Upanishat न तस्य कार्य करणं च विद्यते न तत्ममो नाभ्यधिकश्च दृश्यते ।

·I U AISAT 1+7 He 19 परास्य शक्तिर्विविधैव श्रूयते स्वाभाविकी ज्ञानबलक्रिया च ।। " The Great Eternal Spint undergoes no modifications, requires no instruments to work with, has no equal, nor any superior the Supremely Powerful Being, endowed with innate Omniscience, Omnipotence, and Activity » As in sound slumber the circulation of the blood, the respiratory functions, and the recurperative processes are all carried out with greater regularity, precision, and naturalness, only by virtue of the mere contact of the human soul with the body, requiring neither volition, nor design, but the mere spontaneous activity of the soul, so in the slumbering phase God is riewed as exercising Omnipotence, Omniscience, and Omnificence, with tlie greatest regularity, precision and perfection, without the exercise of stained will, or brain-elaborated design, but by the spontaneous working of the eternal self-intelligent principles and ideas, whose embodiment He is From this belief in the spontaneous activity of the Divine Blind, there flows a soul-consolation, foi, this belief, instead of generating fatalism or the evils of pre-determination, creates strong faith in the inherent wisdom of the self-intelligent principles embodied and condensed, so to speak, in Godhead Or, to approach the subject in another way, let us consider the process whereby the bodily eyes are made to perceive external objects The organ of the eye has been likened to a camera obscura, its aqueous humour to a crystalline lens, and vitreous humour supplying the place of the refracting lenses, and the retina playing the part of the plate of ground glass in the ordinary camera Just as focussing is necessary for a clear image of the object being formed, so the appended membranes in the organism are the focussing apparatus whereby the eye is adjusted to any desired distanco The organ of the eye, therefoie, considered merely as an organ, possesses the power of seeing no more than the camera obscura of the photographer At the back of the camera stands the photographer who adjusts the lenses, takes and perceives it So is it with the human eye At the back of the physical eye resides the principle of visual perception, at the back of the ear, the principle of healing, and so at the back of each sense, the true principle of corresponding sensation When man has 'shufiled off this mortal coil,' he is no more destitute of these principles of perception and sensation than is the photographer destitute of the powei of vision without his camera obscura Tlie human spirit is the true embodiment of these principles So is it with the Dirine Spirit He is the true embodiment of all eternal, unchangeable principles, residing at the back of all form or organisation and independent of it, and standing at the foundation of all design He is, in fact, the Supieme Eternal Omnipresent Spirt, of Thom the Upanishat says अपाणिपादो जवनी ग्रहीता पश्यत्यचक्षुः म शणोत्यकर्णः । स वेत्ति विश्वं न च तस्यास्ति वेत्ता तमाहुरग्रंथ पुरुषं पुराणम् ।। the image ·148 EXPOSITION OT . - “He has no physical hands and feet, but without hands and feet grasps and moulds all matter by virtue of the inherent principles, Omnipotence and Omnipiesence He has no physical eyes, but He sees all, no physical Ears, but He hears all, no internal organ of thought, but He knows all, and is Himself unknown He is the Supreme Spirit that pervades All” God is, therefore, viewed in this phase as Himself, an Embodiment of all ideas and principles This is the Shumbering phase, the sense of the 3rd letter M composing the monosyllable Om The fourth, a hyatus, which is no mátra or letter, nor is even attered or spoken, but is the true Ineffable Name, represents the Essential Existence, the true Atma, the Divine Spirit, the Invisible, Unimpressible, Undefinable, Unthinkable, Unknowable Being, only conscious of Self in Self, 2 e , the Absolute and the Unconditioned, without a trace of the relative or conditioned world about Him, Allcalm, All-bliss, One and Only He should be known We cannot better finish this interesting, though imperfect and necessarily brief, exposition, than in the words of Prashnopanishta, 5th Prashana एतह सत्यकाम परचापरच ब्रह्म यदीद्वारस्तस्माबिहाने तेनवायतने नैकतरमन्वेषि ॥ १ ॥ स यद्येकमात्रमभिध्यायीत स तेनैव सवेदितस्तूर्ण मेव जगत्यामभिसम्पद्यते । तसचो मनुष्यलोक मुपनयन्ते स तत्र तपसा ब्रह्म- चर्ये ग्ण श्रद्धया सम्पन्नो महिमानमनुभवति ॥ २ ॥ अथ यदि हिमात्रेण मनसि सम्पद्यते सोऽन्तरिक्ष यजुर्मिरुन्नीयते । स सोमलोकं स सोम लोके विभूति मनुभूय पुनरावर्त्तते ।। ३ ॥ यः पुनरेतन्त्रिमात्रेणैवोमित्येतेनैवाक्षरेण परंपुरष मभिध्यायीत स तेनसि मूर्य सम्पन्नः। यथा पादोदरस्त्वचा विनिर्मुच्यत एव ह वै स पाप्मना विनिर्मुक्त: स सामभिरुन्नीयते ब्रह्मलोकं स एतस्मा जीवघनात्परात्परं पुरिशयं पुरुषमीक्षते तदेते श्लोको भवता ॥ ४ ॥ तिम्रा मात्रा मृत्युसत्यः प्रयुक्ता अन्योन्यसक्ता अनविप्रयुक्ताः । क्रियासु वाह्याभ्यन्तर मध्यमासु सम्यक् प्रयुक्तासु न कम्पते जः।। ५ ॥ ऋग्भिरेतं यजुमिरन्तरिक्षं स सामभिर्पत्तत्कवयो वेदयन्ते । तमोद्धारगीवायतनेनान्वेति विहान् यतच्छा- न्तमजरममृतमभयं परम्चति ॥ 01 truthful inquirer, Om is the Great God Wise men attain their object sustained by this Om He who contemplates 7, the 1st mitra of Om, e, contemplates God in the wateful' phese ·HINDUKTOPINISIAT 149 soon becomes wise, and even, after death, is re-born as man, the lord of creation, and, by virtue of his previous updsana, leads a life of devotion to study, of control of passions and anger, and of search after truth, and, thus virtuously circumstanced, experiences the pleasures of noble nature. He who contemplates 3, the 2nd mátra of Om, or God in the contemplatize' phase, obtains a glimpse of the intenór world of causes, and is, by virtue of thış upăsana, transported to the spiritual world, and, after experiencing exaltation there, 18 reborn as man But he who contemplates A. the 3rd mátra of Om, e e, views God as himself, becomes illuminated and obtains Mohsha. Just as a serpent, relieved of its oldened skin, becomes new again, so the yogi, who worships the 3rd mátra, relieved of his mortal coil, of his sins and earthly weaknesses, free with his spiritual body to roam about throughout God's Universe, enjoys the glory of the All-pervading Omniscient Spirit, ever and evermore To recapitulate the three matras of Om, when duly contemplated and in their respective order, set free the devotee from the troubles of this world The contemplation of the first mátra confers upon him the most exalted state of existence possible on this earth, that of the second fills him with the joys of the spiritual world, and the contemplation of the last mátra blesses him with mohsha or immortality" ot शम्। 11

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·MUNDAKOPANISHAT.

·Whatever other scholars may think of the difficulty of translating the Upanishats, I can only repeat that I have said before that I know ferr Sanscrit texts presenting more formidable problems to the translator than these philosophical treatises I have again and again had to translats certain passages tentatively only, or following the commentators, though conscious all the time that the meaning which they extract from the text can not be right one." Max Muller. .

·॥ श्रोश्म तत्सत् ॥ MUNDAKOPANISHAT.* 2 अथ प्रथम मुण्डके प्रथमः खण्ड : ब्रह्मा देवानां प्रथमः सम्बभूव विश्वस्य कर्ता भुवनस्य गोप्ता । स ब्रह्मविद्या सर्व विद्या प्रतिष्ठासपर्वाय ज्येष्ठपुभाव प्राह ॥ ९ ॥ I MUNDAK, 1st KYAND 1. Brahma was the first of literati, who was master of the physical laws of nature, and an adept mechanician He was the protector of mankind He taught his eldest son, Atharva, Brahma Vidya, or the knowledge of the Deity, which is superior to all other kinds of knowledge. अथर्वणे यां प्रवदेत ब्रह्माथा तां पुरोवाचांगिरे ब्रह्म विद्याम् । स भारहाजाय सत्यवाहाय प्राह भारद्वाजोअंगिरसे परावराम् ॥ २ ॥ Atharva taught Angira that spiritual knowledge which Brahma had taught him, Angira taught it to Satyavaha, a descendant of Bharaddwaj , and Satyavaha taught it to Angiras It has thus come down in succession. शौनको ह वै महाशालोअगिरसं विधिवदुपसन्नः पप्रच्छ । कस्मिन्नु भगवो विज्ञाते सर्वमिदं विज्ञातं भवतीति ।। ३ ।। Sownak, a great chief, having respectfully approached Angiras, asked, “Sire, what is it, that being known, all else is known?" तस्मै स होवाच । है विद्ये वेदितव्ये इति ह स्ल । यद् ब्रह्म विदो वदन्ति परा चैवापरा च ॥ ४॥ He said, “ You should know that there are two kinds of knowledge, which the divine sages call Pard (esoteric) and Apară (exoteric). 3 4 * This Upanishat was translated by Lala Durga Prasad and revised by Pandit Guru Datta Vidyarthi, I A, while confined to sick bed in an adrancea state of the discase which eventually carried him afar -Ed, ·151 Y-CIDAKOPANISHAT. 6. %3 तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽधर्ववेदः शिक्षा कल्पो व्याकरणं । निरुक्त छन्दो न्योतिषमिति । अथ परा यया तदक्षरमधिगम्यते ॥ ५। 5. The Aparā or esoteric knowledge is the reading of the Rig, the Yajur, the Sama, and the Atharva Vedas ; the Shiksha (phonetics), the Kalpa (ritual lar), the Vyakarana (grammar), the Nirukta (philologs), the Chhanda (prosody) and the Jyotish (astronomy) The Pará or esoteric koosledge is one which leads to the realization of the Immortal Being. यत्तदृश्यमयाधामगोचमवर्णमचक्षुः थोत्रं तदपाधिपादं नित्यं विभुं । सर्वगतं सुसूक्ष्मं तदव्ययं यद्भूतयोमिं परिपश्यन्ति धीराः ॥ ६ ॥ That Immortal Being is invisible, incomprehensible, withuat origin, without symbolical distinction, without eyes and ears, without hands and feet, erer-lasting, all pervading, omnipresent, subtle, imperishable ; whom the sages perceive to be the source of all beings. ययोर्णनाभिः सृजते गृहूते च यया पृथिव्यामोषधयाः सम्भवन्ति । यथा सतः पुरुषात् केशलोमानि तयाक्षरात् सम्भवतीह विश्वम् ।।७।। 7. Just as the spider outbrings and absorbs the cobweb, as the earth throws up the vegetation, and as the living bodies escrete the hairy growth; so does the universe emanate from the Indestructible Beivg. तपमा चीयते ब्रह्म ततोऽन्नमभिजायते । अन्नात् प्राणो मनः सत्यं लोका : कर्मसु चामृतम् ॥ ८॥ 8 Then that Great Being contemplates creation, the unirerse springs up into material forms, and thence eroire vegetation, life, intelligence. truth, birth, good deeds and immortality. व: मन : मर्चविद्यस्य ज्ञानमयं तपः। तस्मादेतद् ब्रह्म नाम रूपमन्नञ्च जायते ॥ ८ ॥ 9. The Supreme Being is omniscient, all-wise, whose very actirity is knowledge itself; from Hım has come out the material universe with its direrse forms and names.

·अUN DAKOPANISHAT. 155 2 अथ प्रथममुण्डके द्वितीयः खण्डः तदेतत्सत्यं मंत्रेषु कमाणि कवयो यान्यपश्यंस्तानि त्रेतायां बहुधा संततानि तान्याचरथ नियतं सत्यकामा एष वः पन्थाः स्वरूतस्य लोके ॥१॥ I. MUNDAK, 2ND KHAND 1. It is true that the sages divided the mantras, which enjoined the performance of religious deeds, into three sanhitas. Perform those duties regularly and with rational desires. It is the path that leads to the world's dispensing the fruits of good deeds यदा लेलायते धर्चि: समिद्धे हव्यवाहने । तदाज्यभागावन्तरेणाहुती: प्रतिपादयेच्छया हुतम् ॥ २ ॥ When the fire fed with fuel flickers into flames, the oblations of clarified butter should be thrown into it with faithful convictions. यस्याग्निहोत्रमदर्शमपौर्णमासमचातुर्मास्यमनाग्रहणमतिथिवर्जितञ्च । अहुतमवैश्वदेवमविधिनाहुतमासप्तमांस्तस्य लोकान् हिनस्ति ॥ ३ ॥ 3. He ruins all the prospects of happy future life, who does not perform the agnihotra on the occasion of darsha (amàwas), půran más, chatur más (Choumàsa), agrayana (harvest time), who does not entertain learned guests, perform varshwa deva yagna or agnihotra at all, or who performs them against the precepts of the Vedas काली कराली च मनोजवा ज सुलोहिता या च सुधूम्रवर्णा । स्फुलिङ्गिनी विश्वरूपी च देवी लेलायमाना इति सप्त जिद्धाः॥४॥ 4. The seven zones of burning flame are black, brown, heated, red-hot, unburnt, scintillating, and luminous एतेषु यश्चरते भ्राजमानेषु यथा काल चाहतयो माददायन् । तन्नयन्त्येता: सूर्यस्य रस्मयो यत्र देवानां पतिरेकोऽधिवास : ॥ ५ ॥ The oblations that are offered into the burning fire in proper way, are carried by the rays of the sun to those regions of the atmosphere therein the clouds float 5 ·156 VIDIOFINISI II. S एछेहोति तमाहुतयः मुवर्चसः सूर्यस्य रश्मिभिर्यजमानं वहन्ति । प्रियां वाचममिवदन्त्योऽयन्त्य एष : पुण्य. नुकतो ब्रह्मलोकः ॥ ६ 6. The offerings return to the world of the offerer in fructifying showers, saying, as it were, to him, “Come, Come here, enjof the fruits of four good deeds प्ल का वेते अन यस्पा अष्टादशोलासवर येषु कर्म । एतच्छ्यो ऽभिनन्दन्ति सूबा जरा वृत्युं ते पुनरेवावियान्ति ॥ ७ ॥ 7. These religious performances. including eighteen forms of cerenonies, are inferior in merit, transient and fleeting. Those who ccasider them as bliss, are foolish and repeatedly undergo the misery of senility and death अविद्यायामन्तरे वर्तलानाः स्वयं धीराः परिडतं मन्यमानाः। नहन्यमानाः परियन्ति सूता अन्धेनैव नीयनाना ययांन्धाः ॥ ८ ॥ Vans ignorance-ridden people arrogantly consider themselres to be rise, and, being puffed up with rain knowledge, go about the world as the blind leaders of the blind, to tte great misery of others. अविद्यायां बहुधा वर्तमाना वयं हतार्या इत्यभिमन्यंति वालाः । यत् कर्मिणो न प्रवेदयंति रागात्तेनातुराः क्षोणलोकारच्यच्यते ॥ ६ ॥ Others, again, being ignorant, beliere themselves to bare attained the object of life bs mere deeds. But, since mere acts and deeds do not lead to the knon ledge of God, such people. immersed 10 worldliness, become miserable and go from bad to worse. इष्टा पूर्ति मन्यमाना वरिष्ठं नान्यच्छेयो वेटयंते प्रमूढाः । नाकस्य पृष्ठे ते सुलतेऽनुभृत्येम लोकं हीन तरञ्चाविशंति ॥ १० ॥ 10. Those who foolishly consider success in worldly affairs to be the only end of life, and nothing superior to it, afier enjoring ibe highest pleasure possible in this world. again fall into lorer states g ·MUNDAFOPANISHAT 157 11. तपः अधे ये ग्रुपवसंत्यरण्ये शांता विष्वांसो भैक्षचय्या चरतः । सूर्यद्वारेण ते विरजाः प्रयांति यत्रामृतः स पुरुषो अव्ययात्मा ॥ ११ ॥ The learned men of calm mind, living the righteous life in retirement, imbued with the desire of knowing and embracing truth, freed from passions, and subsisting on alms, attain to the unchangeable, immortal, all-pervadıng Spirit with their spiritual body. परीक्ष्य लोकान् कर्म चितान् ब्राह्मणो निवेद मायान्नास्त्यक्त कृतेन ॥ तहिलालार्य स गुरुमेवाभिगच्छेत् समित्पाणि श्रोत्रियं ब्रह्मनिष्ठम् ॥ १२ Let the learned man, seeing that all the enjoyments of the world depend upon deeds, and that, mere deeds do not lead to the knowledge of God, abandon the love of the world and repair to a preceptor well-versed in the Vedas, and wholly devoted to God, with suitable presents, to acquire the knowledge of God. तस्मै स विहानुपसन्नाय सम्यक् प्रशांत चित्ताय शमान्विताय । येनाक्षरं पुरुषं वेद सत्यं प्रोवाच तां तत्त्वतो ब्रह्मविद्याम् ॥ १३ ॥ 13. The preceptor should initiate such a contented, quiescent student into Brahma Padya, which reveals the presence of the Eternal, All-pervading Being. 12 ॥ अथ द्वितीय मुण्डक प्रथम खण्डः ।। तदेतत् सत्त्य यथा सुदीप्तात् पावकाबिस्फुलिङ्गाः सहस्रशः प्रभवंते सरूपा । तथाक्षरा द्विविधाः सोम्यभावाः प्रनायंते तत्र चैवापि याति ॥१॥ II. MUNDAK, IST KHAND. 1. Verily, O Dear Inquirer, innumerable principles emanate from the Immortal Being, and lose themselves as well in Hin, just as thousands of similar sparks fly from a blazing fire.

·153 I TIDIIOPITISH I I. दिव्यो वामतः पुरुषः स वाद्याभ्यन्तरोधानः । प्रमाण धमना: शुभ्नो वक्षरात् परतः परः ।।२।। 2. That Immortal being is glorious, incorporeal, allperrading, existing in and out, unborn. mithout organs of life and of mind. hols. subtler than the all-filling ether, and even than the human soul. एतस्माम्जायते प्राणो मन्ः सर्वेद्रियाणि च । खं वायुर्योतिराण: पृथिवी विश्वस्य धारिणी ॥३॥ 3. He is the author of the organs of respiration and mind, all the senses, essences, ethers, rapors, fluids, solids that support all other things. अग्निमय चक्षुषी चंद्रसूर्यो दिशः त्रोत्रे वाग्विताश्च वेदाः । वायु प्राशे मृदयं विश्वमस्य पढ्नयां प्रथिवी छपसर्वभूतान्तरात्मा ॥ ४ ॥ 4 The Eternal Spirit that resides in the interior of all things, has disposed the fire instead of the brain, the sun and the moon in lieu of the two eyes, the open directions of space in lieu of the ear caraties, the Vedas as His organs of speech. the atmosphere as His lungs. the whole unirerse as His heari, and the planets as His feet. It is thus that He lires. तस्माटग्निः समिघो यस्य मूर्यः सोमात् पर्जन्य पोषधयः पृविच्याम् । पुमान् रेत: सिञ्चति योषितायां वद्रीः प्रजाः पुरुषात् सम्प्रसूताः ।। ५ ।। 3. From Him proceed the great battery of forces, those fuel is the sun which drars by its rays liquid rapors abore Thus the clouds are formed which shorter on the earth. producing rich regetation. This. in its turn, is consumed bs males who refine it into spermatozoic fluid and thereby fructify the females. Thus, the infinity of creatures is brought into this world by the mighty working of His immutable las. तस्मादृचः नाम यपि दीक्षा यज्ञारच सर्वे नतबो दक्षिणरच । नम्वत्सरञ्च यजमानश्च लोकाः सोमो यत्र पवते यत्र सूटयः ॥ ६ ॥ The Rig, Sama, Tajur, initiation, yajnas, charity, the Fear. the agent, the surroundings where the sun and the moon perform their respective functions, all have sprung from Hin 6 ·HUNDAKOPANISIAT 159 8 तस्माच्च देवा बहुधा सम्प्रसूताः साध्या मनुष्याः पशवो वयांसि । प्राणापानी ब्रीहियवौ तपश्च श्रद्धा सत्यं ब्रह्मचर्य विधिश्च ॥ ७॥ 7. He is the father of innumerable learned men, skillful experts, ordinary men, animals, birds, vital airs, various kinds of food, austerity, faith, truth, chastity, and the law सप्तप्राणाः प्रभवन्ति तस्मात्सप्तार्चिः समिधः सप्त होमाः । सप्तप्राणाः प्रभवंति तस्मात्मप्तार्चिषः समिधिः सप्त सप्त ॥८॥ He has placed in the heart seven pránas (vital powers), seven arrches (their influences or activities), seven samıdhas (their respective objects of sensation, perception &c,) seven homas (their knowledge), and seven lohus (the organs of those powers or senses wherein the pranas work.)* अतः समुद्रा गिरयश्च सर्वेऽस्मात् स्यदंते सिंधवः सर्वरूपाः । अतश्च सर्वा श्रोषधयो रसश्च येनैष भूतैस्तिष्ठते धन्तरात्मा ॥ ८ ॥ He has made the seas, the mountains, together with all the rivers that flow in their meandering paths, as well as all the herbs, and their juices, and it is He who interiorly pervades and upholds them पुरुष एवेदं विश्वं कर्म तपो ब्रह्म परामृतम । एतद्यो वेद निहितं गुहायां सोऽविद्याग्रथिं विकिरतीह सोम्य ॥१०॥ 10. This very universe, together with the activities of men, their knowledge of the Vedas, penance, immortality, exists in the Omnipresent Being O Dear Inquirer ! he who knows this Being in the depth of his heart, breaks asunder the ties of ignorance and obtains salvation 9 * सप्तार्चि:--पायूपस्थेऽपानंहयेचक्षुः श्रोत्रे मुखनासिकाभ्यां प्राणः स्वयं प्रातिष्ठते मध्येतु समानः । एषहि हयेतडुतमन्नं समन्नयति तस्मादेता: सप्ता- र्चिषो भवन्ति ॥५॥ प्रश्नोपनिषत ३ प्रश्न The prdna (ntality) becomes seren fold, as it works in seren organs of_tho body, viz, tro private parls, the eyes, the ears, the mouth, the nose, and the heart It extracts vitality from food and distributəs among these organs, which thus become capable of the mental acts of sensation, perception, ac.

·160 DI UNDA KOPANISHA T. ॥ अथ द्वितीय मुण्डके हितीयः खण्डः ॥ प्रावि सन्निहितं गुहाचरन्नाम महत्पदम्वैतत् समर्पितम् । एजत प्राणंनि मिषञ्चयदेतज्जानथ सदसघरेण्यम् परविज्ञाना घरिष्टं प्रजागाम् ॥ १ II. MUNDAK, 2ND KHAND. 1 Verily, the Supreme Being is everywhere manifested and is always near at hand, pervading the intellect, the great asylum, the repository of all this moving, living, and throbbing universe Know Him to be self-existent, invisible, adorable, and suhtler than we can comprehend. Indeed, He is the only adorable Being for His creatures. यदर्चि मदणुभ्योऽणुयस्मिन् लोका निहिता लोकिनश्च। तदेतदक्षर ब्रह्म स प्राणस्तदु वाङ्मन । तदेतत्सत्य तदमृतं तहोचव्यं सोम्य विधि ॥२॥ He is glorious, finer than atoms, and holds worlds and the creatures thereof. He is the undecayable Supreme Being, the life of all, the essence of speech and mind, alltruth, and immortal. O Dear Inquirer, know that He alone is to be aimed at 2 धनुर्गृहीत्वोपनिषदं महास्वं शरं हुपासा निशितं सन्धीयत। प्रायम्य तद्भावगतेन चेतसा लक्ष्यं तदेवाक्षरं सौम्य विधि ॥३॥ 3 Hold the bow—the Upanishats , fit in it the sharp arrow of concentrated attention ; draw it with the whole force of derotion ; and bear it in mind that the mark is the Great Immortal Being. प्रणवो धनुः शरो हयात्मा ब्रह्म तल्लक्ष्यमुच्यते । अप्रमत्तेन वेदव्यं धरवत्तन्मयो भवेत ॥ ४ ॥ 4. Om, the Great Name of God, is the bow, the soul arrow, the mark the Supreme Being Hipiself. Shoot it with all your force and vigilance ; and just as the arrow is pierced into the mark, so is the soul lodged in the Divinity.

·HUNDAKOPANISH A T 161 5 6. यस्मिन द्यौ पृथिवी चान्तरिक्षमोतं मनः सह प्राणैश्च सर्वैः॥ तमेवैक जानथ आत्मानमन्या वाचो विमुञ्चथ अमृतस्यैष सेतु ॥५॥ He who interiorly and invisibly sustains the sun, the earth and the intervening space in their respective positions, even He who sustains the life, the brain, the lungs and all the various senses, is the Unitary Interpervadıng Spirit Try, O men, to know Him alone, and leave off all other talk ; for, He is the only Principle that leads to immortality. अराइवरथनामी संहिता यत्र नाड्य : स एषोऽन्तश्चरते बहुधा जायमान : अाभित्येव ध्यायथ आत्मानं स्वस्ति वः पराय तमसः परस्तात ॥ ६ ॥ Just in the heart, where all the blood vessels meet, very much like the spokes of a wheel meeting in the navel, resides the interiorly-governing Divine Spirit, manifesting His glory in ways multifarious Contemplate Him, the Om, the interiorly-governing Spirit, for, He alone can lead you with safety to the blissful haven, far beyond the ignorance begotten miseries of this troubled ocean of life यः सर्वज्ञः सर्वविद, यस्यैष महिमा भुवि दिव्ये ब्रह्मपुरे हयेष व्योम्न्यात्मा प्रतिष्ठितः मनोमयः । प्राणशरीरनेता प्रतिष्ठितोऽन्ने हृदयं सन्निधाय तद्दिज्ञानेन परिपश्यन्ति धीरा आनन्दरूपममृतं यहिभाति ।। ७ ॥ 7 The All-wise, Omniscient Being, whose greatness is manifested in the heavens and on the earth, is only found in the depth of the heart He is the controller of the mind, the vital airs and the body He has ordained that food should be the nourisher of the heart By His knowledge the sages are able to feel bliss and immortality भिद्यते हृदय ग्रन्थिश्छिद्यन्ते सर्वसंशयाः । क्षीयन्ते चास्य कर्माणि तस्मिन दृष्टे परावरे॥८॥ 8. The perception of that Omnipresent Being destroys all ignorance of the heart, eradicates all doubts of the mind, and puts a stop to all the wicked actions.

·162 IDAG OFÅ! IT, हिरण्यमये परे कोगे विरजं ब्रह्म निष्कुलम । तच्छु, ज्योतिषां ज्योतिस्तद्यदात्मविदो विदुः ॥ ८ 9. The Great God, without impurity and without parts, resides in the most interior. It is He that the seers perceive to be the holiest and the glory of glories न तत्र मर्यो भातिन चंद्रतारक नेमा विद्युतो भांति कुतोऽयमग्निः। तम व भांतमनुभाति सर्व तस्य भासा सर्वमिदं विभाति ॥ १० ॥ Neither the sun, nor the moon, nor the stars, nor eren the lightnings illume Him ; much less this terrestrial fire. It is through His lustre that all these shine , it is through His illumination that all this is illumined. ब्रह्मवेदममृतं पुरस्तादब्रह्मा परचाद ब्रह्मा दक्षिणतरचोत्तरेगा। अधश्चोईञ्च प्रमृतं ब्रह्मवेदं विश्वमिदं वरिष्ठम ॥ ११ ॥ The Great God is immortality ; He is before and behind, right and left, abore and belor, perrading all this grand stapendous universe through and through. 10. 11 1. ॥ अथ तृतीय मुण्डक प्रथमः खण्डः।। हा मपर्णा मयुजा सखाया समान वृक्ष परिषस्वजाते। तयोरन्य पिप्पन्नं स्वाइत्यनम्नन्नन्योऽभिचाकगीति॥१॥ III. -MUNDAK, 1ST KHAND There are two conscious entities, possessing dirios qualities, co-eral companions, embracing each other, and residing in one and the same univercelum. One of them enjoys the fruits of his actions and the other looks on the same, unaffected by consequerices ममाने वृक्षे पुरुपो निमग्नोऽनीगया गोचति मुह यमानः । जुष्टं यदा पश्यत्यन्यमीगमस्य महिमानमिति वीतगोकः ॥२॥ The soul, engrossed in worldly desires, falls into grial through ignorance, not haring realized God But when be realizes the Almighty Ruler of the universe and recognizas His greatness, he is then emancipated from his grief. 2.

·JUNDIKOP INISIA T. 103 3 यदा पश्यः पश्यते रुक्मवणं कर्तारमीशं पुरुषं ब्रह्म योनिम् । तदा विद्वान् पुण्यपापे विध्य निरम्जनः परमं साम्यमुपैति ।। ३ ।। When the seer perceives the beatific presence of the Self-glorious Being, the Maker and the Ruler of the world, the Omnipresent Being, the origin of all know ledge, he, aiscai ding all good and bad actions, becomes free from all taint of matter and attains to the harmony of the soul. प्राणो ह्येष यः सर्व भूतैर्विभाति विजानन् विद्वान् भवते नातिवादी । आत्मक्रीड़ प्रात्मरतिः क्रियावानेष ब्रह्म विदा वरिष्ठः ।। ४ ।। 4 He is life, whose wisdom 19 stamped on all universe The sage who knows Him, leaves off useless talk Rejoicing in the self, absorbed in the self, and endowed with energy, he becomes the foremost spiritual teacher सत्येन लभ्यस्तपसा ह्येष आत्मा सम्यक् ज्ञानेन ब्रह्मचर्येण नित्यम । अन्तः शरीरे ज्योतिर्मयो हि शुभी य पश्यन्तितयतयः क्षीणदोषाः॥५॥ 5 Through strict veracity, uniform control of the mind and senses, abstinence from sexual indulgence, and ideas denved from spintual teachers, man should approach God, who, full of glory and perfection, works in the heart, and to u ho morly votaries, freed from passion and desire, can appioximate. सत्यमेव जयते नानृतं सत्येन पंथा विततो देवयानः । येनाक्रमन्त्य॒षयो झ्याप्तकामा यत्र तत सत्यस्य परम निधानम || ६ 6 Truth always triumphs, and untruth is always vanquished Truth is the pathway which learned men tread. It is by this path that the siges, satinted in their desires, hare obtained salvation in Him, who is the infinite ocean of truth.

·164 VOSDA KOPANISHAT वृहच्च तदिव्यमचित्यरूमं सूक्ष्माच्च तत्सूक्ष्मतरं विभाति । दूरात् सुदूरे तदिहान्तिके च पश्यत् स्विहैव निहितं गुहायाम् ॥ ७ ॥ 7 He is the greatest of all beings, the most wondrous, incomprehensible, and the subtlest of all principles He is farthest of all and also near at hand nay He is found in the interior of the self of those who have eyes to see Him here on earth. न चक्षुषा गृह्यते नापि वाचा नान्वैर्देवैस्तपसा कर्मणा वा। ज्ञान प्रसादन विशुइ सत्त्वस्ततस्तु तं पश्यते निष्कलं ध्यायमानाः ॥ ८ ॥ 8 He is apprehended neither by the eye, nor by speech, nor by the other senses, nor by austerities, nor by deeds The contemplator, whose intellect has become refined, apprehends Him by the tranquil, unflagging light of knowledge एपोऽणुरात्मा चेतसा वेदितव्यो यस्मिन् प्राण: पंचधा संविवेश । प्राणश्चित्तं सर्वमोतं प्रजानां यस्मिन् विशुद्धे विभवत्येष आत्मा ।। ८ ॥ 9 This subtle Spirit can be known by the intellect only, mrbich is gorerned by the five vital airs The ininds of all creatures are inter-woren with life When the mind becomes pure, the spirit begins to feel its powers. यं यं लोकं मनसा संविभाति विशुद्धसत्त्वः कामयते याश्च कामान् । तं तं लोकं जायते तांश्च कामांस्तस्मादात्मजं ह्यचर्चयेद्भुतिकामः ॥ १० 10 Whaterer regions the person of pure and calm intellect thinks of in his mind, and thatever desires he entertans, he is sure to reach and obtain Hepce one who longs for great powers, should reverently seek the spiritual teacher.

·I UNDAKOPANISAT 165 ॥ अथ तृतीय मुण्डके द्वितीयः खण्डः ।। स वेदैतत्परमं ब्रह्म धाम यत्र विश्वं निहितं भाति शुभम् । उपासते पुरुषं ये धकामास्ते शक्रमेतदति वर्तिन्ति धीराः ॥ १ ॥ III -MUNDAK, 2ND KHAND 1. He knows that Supreme God, the asylum of all, wherein the whole universe rests and looks splendid, who adores Him, the Holy Being, disinterestedly Such a wise man rests beyond the turmoils of the world. कामान् यः कामयते मन्यमानः स कामभिर्जायते तत्र तत्र। पर्याप्तकामस्य कृतात्मनस्तु इहैव सर्वे प्रविलीयन्ति कामाः ॥ २॥ 2 Whoever entertains desires, is born midst their objects. But the desires of him, who 18 satiated in them, and who has obtained the summum bonum, disappear even here on earth. नायमात्मा प्रवचनेन लभ्यो न मेधया न बहुना श्रुतेन । यमेवैष वणुते तेन लभ्यस्तस्यैष आत्मा वणुते तनूं स्वाम् ॥ ३॥ The Spirit God is obtained neither by lecturing, nor by much hearing, nor by ingenuity Whoever heartily seeks Hum obtains Him This Spirit reveals His glory to him who renders himself a body unto Him नायमात्मा बलहीनेन लभ्यो न च प्रमादात्तपसो वाप्यलिङ्गात् । एतैरुपायर्यतते यस्तु विद्वांस्तस्यैष आत्मा विशते ब्रह्मधाम ॥ ४ ॥ This Spirit is obtained neither by the week, nor by the indolent, nor by misplaced austerity who tries to find Him out by proper means, finally obtains the realization of God. संप्राप्यनमृषयो ज्ञानतृप्ताः कृतात्मानो वतरागाःr प्रशन्ता । ते सर्वगं सर्वतः प्राय्य धीरा यतात्मानः सर्व मेवाविशन्ति ॥ ५ ॥ 5 The sages, who are satiated through knowledge, tho have obtainad divine knowledge, who are freed from all affections and who are calm, firm of mind, and wise of intellect, finally rest in Him, who is present everywhere, and who is accessible from ereiy quarter. 3 4 But the person ·166 UYDAKOPANISIAT 6 वेदान्त विज्ञान सुनिश्चितार्थाः सन्न्यासयोगाद्यतयः शुद्धसत्त्वाः । ते ब्रह्मलोक षु परान्तकाले परमामृताः परिमुच्यन्ति सर्वे ॥ ६ ॥ Those persons who are convinced of God by the knowledge of Vedanta, whose intellects are puie by virtue of resignation, and who have full controlover themselves, will resume the course of life, after having enjoyed immortality for a parànt* cycle गताः कलाः पञ्चदश प्रतिष्ठा देवाश्च मा प्रतिदेवतासु । कर्माणि विज्ञानमयश्च आत्मा परेऽन्यये सर्व एकीभवन्ति ॥ ७ ॥ 7. The fifteen kalàs disappear, all the senses resolvo into their component elements The soul and its actions are all absorbed in the Supreme, Eternal, All-encompassing Being. यथा नद्यः स्यन्दमानाः समुद्रेऽस्तं गच्छन्ति नामरूपे विहाय । तथा विद्वान्नामरूपाहिमुक्तः परात्परं पुरुषमुपैति दिव्यम् ॥ ८ ॥ 8. Just as the rivers falling into the sen lose their distinction, name and form, so does the learned man, freed from the phenomenal world, obtain the Glorious Being, who pelvades all and is higher than the highest स यो ह वैतत्परम ब्रह्म वेद ब्रह्मैव भवति नास्याब्रह्म वित्कुले भवति । तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति ॥८॥ 9. He who knows the Great God, becomes absorbed in Him. No issue ignorant of God is ever born in his family. Hé rises above sin and sorrow, is freed from the ties of ignorance, and becomes immortal तदेतदृचाभ्युक्तं क्रियावन्तः श्रोत्रिया ब्रह्मनिष्ठा स्वयं जुद्धते एकर्षि। य यन्तस्तेतेषामेवैतांब्रह्मविद्यां वदेत् शिरीव्रतं विधिवद्यैस्तु चीर्णम् ॥ १० ॥ 10. The Vedas also declare, " Let spiritual knowledge be imparted to those, who properly observe the tonsure ceremony of sannyas, who are practical yogis versed in the Vedas and devoted to God, who invoke the All-wise God in their hearts, and who are actuated by the motives of truth and truth alone • Paranta Kala%3D31,10,40,00,00,00,000 years.

·BI U NDA KOPANISH A T 167 तदेतत् सत्यमृपिरनिरा पुरोवाच नैतदचीर्णव्रतोऽधीते । नमः परम ऋषिभ्यो नमः परम ऋषिभ्यः ॥११॥ 11. Angirah has truly said that one who is not qualified the above manner, never acquires spiritual knowledge Salutation to the great divine sages Salutation to the great Divine sages! to noveta

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·VEDIC TEXTS.

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·11 0124 11 VEDIC TEXTS. No. I THE ATMOSPHERE. वारवायाहि दर्शमेते सोमा अरंशता:। तेषा पाहि श्रुधी हवम् ॥ ३० ॥ सू० २ । मं० १ । THERE is nothing which so beautifully illustrates the bounteous dispensation of Providence in Nature as the atmosphere, which sui- 1ounds our earth to a certain height all around This gaseous envelope, which is elastic and at the same time so raie, is especially characterised by its lightness, which renders it amenable to the in- Hluence of disturbances even the slightest Imagine a huge mass of iron lying mert, say, in one position, and suppose a heavy stone or a dense ball dashed against this grotesque ball of iron, and see what follows You will see how sluggishly the grotesque mass obeys the impulse, hon reluctantlı, as it were, the idle mass parts with its inert condition to be alive with the actiuty of the impinging stone! What a wide contrast does the atmosphero present to this inert mass Each molecule of the air, on account of its lightness and elasticity, so ieadily succumbs to all forces from without, so mechanically multiplies the impulse, as it were, by its mobility, that even the slightest tiemor first commnnicated to it sends it daslung along the free path of molecules in ani, until it meets a fresh encounter with another molecule This molecule, like a waiting position, immediately stands up and proceeds on its errand T'lio next molecule obeys the first and the third obeys the 2nd and so on Only a few moments elapse, (not more than five or ela seconds), in the twinklmg of an eye, when a vast tract in the expansive ocean of air, -a tract of almost a mile in area, 5 times 1,100 feet long,--s furrowed over with ripples of exquisite beauty Just imagine how sensitively delicate the molecules of air must be There is not a faint flutter of wings, not a noiseless breath that ever escapes and does not furrow tracts upon tracts of air ith exquisite waves Tremors are thus communicated with gigantic relocity by thus mobile air The invisible artistic designs into which the molecules ·172 TEDIC TEXT NO 1. A genuine gives rise to of air thus cast, are only beautiful beyond description transcript of the true state of things are the words of poet Emerson Thou canst not wave thy staff in air, Or dip thy paddle in the lake. But it carves the brow of beauty there, And the nipples in rhymes the oars forsake." It is on the mobile wings of air that the fragrance of flowers, the odour of essences and the effluvia of substances are wafted to immense distances, creating a diffusiveness that blends motion into uniformity and harmony. Is not, then, & light, mobile, tremor-communicating, effluvia-carrying medium a better and a more exact appellation for this masterly creation of the Architect of Nature than the ugly, unmeaning, inexact and half-articulate word air It is exactly this sense, atalicized in the above lines, which the Vedic word záyu conveys, the word with which the mantra quoted above begins * We have seen what the physical properties of the molecules, which compose the air, are Let us now consider the phenomena which it The rays of the sun falling upon the earth heat the layers of earth, which in their turn heat the layers of air in contact with them These layers of air, when heated, become lighter and ascend. Colder layers of air rush in to fill up the vacuum created by the ascending hot layers of air, are heated in their turn, rise and make room for the advent of other similar layers of air rapid circulation of heat goes on, which gives rise to currents OF exactly similar nature are all the winds that blow From the same cause originate those north-easterly and south-eastern winds known as trade-winds The portions of earth near the equator always receive a greater quantity of heat from the sun than others do of air in contact with those portions of earth rise, and colder air from northern and southern quarters rushes in towards the equator, and, coupled with the rotatory motion of earth, gives rise to north-eastern and sonth-eastern winds Firstly, then, we find that the air is always circulating and giving rise to currents in perpetual motion This càyu, then, (ayahi) is always moving in the form of currents Next, see what effect it has in modifying the phenomena of light. The rays of light, that traverse through solar and interplanetary regions, ultimately strike upon the highly-rarefied layers of air, high above in the skies In passing from vacuum into air, there rays of light derzate in their course, and pursue a bent direction on account Thus a The layers + Payu, derired by tho Niruktakara from the root Va, to more, to carry oloriferous matter, or from Vah, to communicate tremors, 19 olways moving in tho form of carrento is the cause of extension, of vision and of other appearances it Inrnishes the plant with air and food and preserves the equilsbrium betireen tho sogetable and the animal kingdoms and it makes our sounds and all others as well hcard ·THE ÀTIOSPHERE 178 of refraction. Had the lower layers of air, through which these rays have to pass, been of uniform temperature, once having bent in its course in contact with the first layer of air, the ray of light would have then pursued its course undeviated in air But meeting with layers of air of different temperatures and, therefore, of different densities, it is, at each step that it advances, a little refracted again and again so that these rays, having passed through all curious paths, all zigzag ways that it is possible to imagine, ultimately meet terrestrial objects, including the eyes of man, and there excite vision How wonderfully it modifies and extends the range of vision, will then be apparent Even the most delusive appearance known as" the mirage,” that is often seen by travellers in the hot sandy deserts, is due to the reflection and refraction of light at innumerable surfaces presented by the heated layers of air It is through air, then, that we are able to see not only in the direction of the source of light, the sun, but in all other possible directions It thus extends the range of our vision It is also due to air that such delusive phenomena or appearances as the mirage start into vision Our atmosphere, then, besides giving rise to currents, extends the range of our vision and is the cause of the phenomena like that of mirage Hence it is, that we hare, in the Vedic mantra quoted above, the word darshata, 2 e , the cause of extension of vision and of other appearances Another and a very important part which the air plays in the economy of nature is the purpose it serves of the maintenance of vegetable world Always there is a certain quantity of carbonic acid present in the air, which however slight, is sufficient to maintain the equilibrium between the animal and the regetable worlds The trees and plants, the main body of which essentially consists of carbon, derive all their carbon from the air The leaves of plants possess a kind of substance called chlorophyl, which in the presence of light decomposes the carbonic acid gas present in the air The carbon which results from this decomposition, is assimilated by the plants, and the oxygen is set free This oxygen, freed from carbonic acid, so to say, is what animals inspira Animal life is maintained by the continuance of animal heat, which is due to the combustion of orygen with carbon of the animal frame Thus all animals inhale oxygen and exhale carbonic acid, whereas all plants absorb carbon of the carbonic acid Air thus stands a common vehicle between the regetable and the animal kingdoms Due to these causes, all plant and animal lifo depends upon tbe presence Not only is air necessary for the existence of plants and animals, but also necessary for the maintenance of dynamical equilibrium bet treen these two classes of organic nature The word some used in the Vedas, means somsthing that springs out of earth, and especially designates the vegetable kingdom which, as such, is necessarily dependent upon the soil from which it springs Hence rre hare somà aranhntàh tcsham pahı in the Tedic mantra, meaning of air ·EDIC TEIT NO I IHE ATIOSPHERE thereby that the atmosphere furnishes the plants with air and food, and preserves the equlibrum between the regetable and the animal kingdoms Another fact worth noticing in discussing the phenomena of air, is that it is the sehicle of all sounds Man has been often called a speaking animal, and, no doubt, the capacity of speech distinguishes man to a very great extent from other members of the animal kingdom. Not this speech, which, in this sense, is at the root of our adrancement and civilization, essentially consists of articulated sounds, the utility of thich could hare been entirely marred, if there had been no air dir, then, is also a rehicle of sound, a fact which is mentionod in the mantra in the last two words, shrudha haram-it makes our sounds and all others, as well, heard.

·No II COMPOSITION OF WATER. ++OA OH. मित्र हव पुता दक्षं वरुणं च ऋषादसम् । धियं घृताचिम साधन्त ॥ ऋ० ॥ सु० २। म० ७॥ The word ang signifies the expression of the nature, properties and actions and re-actions produced by substances Hence, the name has been applied to Rig Veda, as its function is to describe the physical, chemical and active properties of all material substances as well as the psychological properties of all mental substances Next to a knowledge of things comes the practical application of that knowledge, for all knowledge has some end, that end being usefulness to man Hence, Yajur Veda comes next to Rig Veda, the meaning of Yajur being application It is upon this double principle of liberal and professional (or technical education that the well-known division of the course of study of Aryans, the Vedas, into Rig and Yajur, is based Let us not mock at the position taken by the Aryas with respect to the nature of the Vedas, for, there are reasons enough to justify this position Not being a novel position at all, it is the position that 1s maintained even according to the Hindu systems of mythology which gross and corrupt distortions of Vedic sense and meaning, The broad and universal distriction of all training into professional and liberal has been altogether Jost sight of in the Puranic mythology, and like everything else has been contracted into a narrow, superstatious sphere of shallow thought The Vedas, instead of being regarded as universal text-books of liberal and professional sciences, are now regarded as simply codes of religious thought Religion, instead of being grasped as the guiding principle of all active propensities of human nature, is regarded as an equiralent of certain creeds and dogmas So with the Rig and Yajur Vedas Yet, eren in this distorted remnant of Aryan thought and wisdom,—the Puranic mythology,—the division of the Vedas into Rig and Yajur, the liberal and the professional, is faithfully preserved The rig, now, implies a collection of hymns and songs in praise and description of various gods and goddesses, whereas Yajur, now, stands for the mantras recited in the ritual, the active part of religious ceremonies. This is the view taken by the so-called scholars of the day, are but ·176 TEDIC TEIT No. II. Let us not, however, altogether forget the original distinction, There is much in it to recommend itself The mantra at the top, which has been taken from second Sukta of Rig Veda, is cited here as a sample to justify the veiws entertained by the Aryas with respect to the Rig Veda This mantra describes i he process or steps (dhryam) whereby the well-known of liquids, water, can be formed by the combination of two other substances (gritachın sadhanta) The word sadhanta is in the dual number indicating that it is two elementary bodies which combine to form water. What those two elementary substances, according to this mantra, are, is not a matter of least importance to determine. The words ased to indicate those two substances are mitra and raruna The first lateral meaning of mitra* is measurer The namo 18 given to a substance that stands, as it were, as a measure or as & standard sabstance It is the measurer of density, or of value, otherwise known as quantivalence The other meaning of mitra is "associate” Now in this mantra, matra 18 described as an associate of varunat It will be shown how zaruna indicates oxygen gas ! Now it is wellknown that hydrogen is not only the lightest element known, nor is it only monovalent, but that it has a strong affinity for oxygen , hence it is that it is descrbed as an associate of varuna Many other analogies in the properties of mitra and hydrogen go to suggest that what is in Vedic terms styled as mitra, is in fact identical with hydrogen, Mitra, for instance, occurs as synonymous with udana in many parts of the Vedas, and udana is well characterized by its lightness or by its power to lift up The second element with which we are concerned 19 varuna, Varuna is the substance that is acceptable to all It is the element that every living being needs to live Its well-known property 18 rishadah, 2 e, it eats away or rusts all the base metals, it barns all the bones, &c, and physiologically purifies the blood by oxdızıng it, and * The word metra is formed by adding the unad: suffix ha, to the root ma, according to the sutra अमिचिमिशसिभ्यः वा ॥ उग० ४। १६४ ।। The meaning is fraifa HIFI pitfa fat: or one that measures or stands as a standard of reference † Again, we have in Nighantu, the Vedic Dictionary, Chapter V, Section 4 मित्रा इतिपदनामसुपठितम् ॥ Hence matra means that which approaches or seeks association with others I Varuna is formed by adding unadı suffix unan to root rri to accept, megfx7 3771143 || Hence, it means that which is acceptable to all or seeks all, ·COMPOSITION OF TY A TER 177 Puta 18 pure, thereby keeping the frame alive It is by these properties that varuna is in general distinguished , but it is especially characterized here as rishadah No one can fail to perceive that the substance thus distinctly characterized 18 oxygen gas. Another word used in the mantra 18 puta dahsham free from impurities. Daksha means energy Puta dahsham 18 a substance, pure, possessed of kinetic energy. Who that is acquainted with the kinetic theory of gases, cannot see in puta dahsha the properties of a gas highly heated ? The meaning of the mantra taken as a whole is this -Let ono who is desirous to form water by the combination of two substances tako pure hydrogen gas highly heated, and, oxygen gas possessed of the property rishadha, and let him combine them to form water It would, no doubt, sound strange that long before Cavendish performed his experiment on the composition of water, or long before oxygen and phlogiston were known to the philosophers of the west, the true philosophy of the composition of water was recorded in tho Vedas and perhaps understood by many philosophers of the east Let not any of our readers imagine that the interpretation of the Vedio mantra given above is purely an imaginary production of the brain of the writer The above interpretation is, in fact, based upon some already existing commentaries of the Vedas, and there is onongh either in ancient commentaries or in that of Swami Dayananda to suggest this and similar interpretations of all mantras. ST 7711 ·No. III GRIHASTHA. Sczentific Exposztron of Mantras Nos 1, 2, 3 of the 50th Sułta, 10th Anuwał, First Mandat of the Rig Veda bearing on the subject of household. उदुत्यं जातवेदसं देवं वहन्ति के तव:। दृशे विश्वाय सूर्यम् ॥ १॥ BEFORE I begin an exposition of a few mantras of the 50th Sakta of Rig Veda bearing on the subject of Grihastha, let it be remarked in due justice to ancient tishis who lived in days when Vedas were better understood and more sincerely, honestly and truthfully revered than the Bible, the Zendarastha and the Qoran are now-a-days-yes, let it be remarked in justice to those rishis, that to their minds many of the obvious and more recondite forces of nature were the ladders by Thich they rose from the lower depths of material objects to the celestial heights of divine contemplation. Their thought familiarly climbed upon the ladder of physical forces till a glimpse of the divine was obtained Invigorated with the light thus receired, it as easily retraced its footsteps to share the bounty with their fellow-brethren, the whole race of mankind. Let me observe that, whilst I speak in this strain, I am giving expression to no ragae indefinate ideas of my own, to no whisperings of erratic, chaotic imagination. These are no Fords of flattery, offered as sacrifice at the altar of national conceit, prejudice, or castom They are rather honest but imperfect expressions of the sublime lires which rishıs, no doubt, lired. But more sublime and astonishingly charming was the state of those four rishis, Agni, Tiya, Aditya and Angiràh—lising in the beginning of creation, Those facalties vere, according to the beliefs of the Aryans, zlomed by the light of the Vedas The dizzy heights to which the thoughts of these rishis soared, but with no giddiness; the meandering labyrinths through which their intellects traced the unity of the divine design, quite nnperplesed, and not fatigued, but rather cheered and invigorated by the effort, these are facts, which we innocent darlings of the ninteenth century, the era of csilisation--we darlings, fed in the lap of material science, nourished by the milk of ponderons truths, discovered by elaborate ratiocinature and inductie processes, and supported by the carbonaceons aliment of isolated facts and nitrogenous edibles of constructive theories and hypotheses, cannot easily conceive. The truth-long, poetical, heauty-admining temperament ·VE DIO TEIT NO 111, 179 of these rishis 18 far, far removed from the money-loving, practical use-admiring callous minds of moderns No wonder, then, that we should find so very few expositors of Vedic lore in this era of re- Searcli and activity, Truth with sectarian ignoramuses and religious prejudice spectacle wearers may be measured by the number of its adliere its or votaries, and well might Christians argue that their overwhelming number in the world is a proof that Christianity is the dispensation destined by the divinity to prerall over the world But far different is the dise with Vedio truth It is perennial It is not the birth of to-day or yesterday just as other religions are. The measure of Vedic truth 16 not its power to grow and spread, but its inherent power to remain the same, ever to-day and to-morrow “Men and parties, sects and schools are but the mere ephemera of world's day. Truth, hıylı-seated upon its rock of adamant, is alone cternal and supreme." It was this trath of God and Nature that was given to the primitive four rishis to comprehend Justly, may our uninspirod eyes roam about in vain from here to there, from rocks to vegetables and from vegetables to men to detect unity, but the inspired minds of the four rishis could only perceive the unity of the Divine mind in every thing The minerals, the vegetables and the animals were to them but one book, in which they read but the power, the justico and the wisdom of God Owing to the sublimity of revelation, were foreshadowed before their mind's eye landscape-paintings of human institutions, achievements and aspirations in a long distant future, and in all these, they saw the spirit of the Father biooding with paternal care over eternal designs for the happiness and benefit of His children Rsader, imagine yourself once in this exalted condton Then alone are you in a fit position to grasp and understand the deep meaning of the Vedic mantras This doep meaning is everywhere spirtual Thero is a fine and very sublime link between mantra and mantra, which can be perceived but in such moments of exaltation alone. We must bear in mind tlrat internal 18 always the more difficult to grasp The modern scholar, whoge powers of the senses have becn well trained to observe and carefully note the phases and changes undergono by physical phenomena, may not find any connection or coherency between mantra and mantra To him the Vedas may be mere collections of isolated prayers to deified forces of naturo including wind and rain, but to an earnest, truthful inquirer, wlio has entered the exalted condition I have above described, there 19 that logical coherence and philosophical regularity in the sequence of the mantras which can only be called druine In this spirit should we study the Vedas, a sample of winch is presented by the 50th Sukta I have before said that the universe, as construed by the rishis, isa ladder along which the inspired mind rises to the contemplation of the ·180 GLI EASTEA Dirine This exactly is the subject matter of this mantra of the 50th Sukta of Rig Veda In a dark, rainy, stormy night, in an hour of stillness and dead slumber, a thief entered the treasure room of a peaceful family, and stole away all precious metal and property, and in the mad joy of his possession ran aback over twenty miles of wet ground, and betook himself as quite safe from the grasp of the owner Bat the light dawned, and the owner awoke in full consciousnesss of his stolen property. Fearlessly and resolutely but in entire calm of his mind, he began the track and slowly but surely reached the rendeztons and seized the thief with the treasure which he had appropriated. This is but mere analogy. I have nothing to do with the stealth and the property, but with the indelible, unmistakable footprints, not of a thief, but of the Creator on the frame of the universe The wise man, who has his intellect lumined by universal benerolence,सजोषः धीग: bent upon finding out the First Cause, begins his inquiry, and, slowly but steadıly tracing Nature back to its source, halts at God There, the inquisitive and penetratire faculties of the intellect are cooled to satiation, and lie in peaceful repose in the enjoyment of the treasure thas found. To such a mind, what are the different objects of this universe ? They are the footprints of the Deity, the postmarks tracked by the dirine rays of wisdom along their path of action. They are just as the Vedic mantra patsit, ;, the flag-signs, track-beams, the design types which point with one voice to Him (H) from whom all knowledge has proceeded (argach) He is the eternal Sun that erer shines (@an) He it is who makes us see this grand panorama of the anirerge (ET fazata media) So also is thecase with the sun of the meterial universe. Would you see the rariegated objects of Nature ? Study, then, the sunbeams playing amidst wonders of space, and see what they lead you to. They lead us to the globe of the snn, who is truly the cause of all Te see ; for, not only has all the matter of the planetary system proceeded from the sun, but the rery light which rereals to us the existence of the material objects in their direrse forms and colours, points out to the son as its source and fountain-head Would you, then, see the anrterse? Then observe that the universe points you out to the wonder of the planetary system, the sun. Tould you enjoy yonr term of earthly life in peace of mind and happiness perpetual ? Obserre, then, that the entire happiness of the world points out to the sacred institution of marriage, of grihastha, the institution where alone the filial, the paternal, the fraternal and conjugal affections are cooled to satiation ; for, from pure, truthful, affectionate and wisely conducted marriages alone can happy progeny flow into the world. This is the three-fold sense of the Vedic mantra. It points out to God as the fountain of all ·VEDIC Τ Ε Σ Τ NO III 181 causation, to the sun as the source of all the planetary world and its chromatic wonders, and to the sacred institution of marraige, founded upon pure, rational and spirtual physiology, as the source of all happiness and bliss on this earth. 0 अपत्ये तायवो यथा नक्षत्रा यंत्यक्तुभिः स राय विश्वचक्षसे ॥२॥ I come now to the second mantra of the same Sukta I havo mentioned that happiness on this earth can only be secured by rghtly conducting the sacred and divine institution of marriage I need not speak here at length on this subject, but it will be well to point out that all ottempts to regenerate our society in any other direction are merely fourtless Do you ever expect a heroic, Swami-like, intellectual progeny from the present mariages contracted in an unnatural age by parties forced by unnatural compulsion of parents into these contracts ? To expect this, 18 to expect an impossibility Teaching and preaching, education and consociation can mould the superficial or the external character of man, but strike ineffectually at the deeper and more permanent character, the hereditary or the constitutional character, wluch flows with our blood, which we have drunk in with the very milk from our mothers, which we have inherited with our very bones and nerves, blood and muscles Believe it, then, that the true care of the evil that exists in our society is the physiological cure, the cure that strikes at the very root of the disease of our society, the cure that professes to mould the individual and society from their very birth, by enjoining the observance of the Divine injunction of pure, truthful rational marriage, as contrasted with compulsatory, impulsive, formal, marriage. What, then, is the law of marriage, what is the observance that can secure health and happiness to society? The answer to this question is imprinted in the indestructible divine laws of nature. Observe the starry host of heaven, T., or the moistureladen ocean of the atmosphere, teta: What law do they obey ? Are they not regular in the succession of the phenomena they present ? Regularly, after every 24 hours, does the starry host of heaven unite itself with night, sicuri fa:, regularly for 12 hours in 24 does it depart from the society of the sun, arra fagarang. Here are suggestions for the married people Let them reflect over this and chalk out a path of piety for themselves Again, study the atmospheric envelope Wliat law does it obey? Regularly after every year does the monsoon blow, regularly for six months do the winds continue to take the same direction These proclaim & lesson for the married, The lesson is for the married parties ·182 GPI HASTHA to separate themselves invariably during sunlight, as the starry heaven disconnects itself from the sunlight for every 12 hours. The Becond lesson for them is to observe the law of periodicity, just as day and night, trade-winds, and monsoons, obey their periodic laws of succession If these laws were carefully observed, there would flow into the world that happiness and health which were never realized before. Earth would be a beautiful garden to live in, far more attractive and real than the paradise of the Moslems or the heaven of the Christians, which 18 all paved with hard gold, with no stuffed cushions to relieve us of its hardness Compare with this natoral, spiritual, physiological marriage, the beastly marriages, a countless number of which are being contracted from day to day in our country without exciting the ridicale or even the thought of the reformers I count upon no responsibility so serious as that of ushering an individual being organised like our own selves into the world. How many are they who feel this responsibility ? How few children are there who are born of a wilful, appreciative, conscientious consociations of their parents? How many of them are the products of last, blind impulse, and purely fortuitous concourse? These are the things that may well sound obscene to many of our delicately constituted readers, but human nature is sacred in every part. It calls for obedience to ats dictates in each direction. It is no respector of creeds or personalities. Let us learn, then, the law of periodicity, and realize the happiness that is in store for us by virtue of the divine ordination mentioned in these mantras. I do not wish to leave the subbject of marriage without impressing upon the minds of my reader another truth which 18 not the less important, a truth which forms the subject matter of the 3rd mantra of this Sukta. What language, but the sweet accents of the Vedas, can adequately express this truth? These are the words of the mantra. TEPHEY Faat fatzant gat भ्राजन्तो अग्नयो यथा ।। ३ ।। I do not wish to discourse upon an irrelevant topic, but all nature is unique Truth is all of one type. The digression may bo excused Scientific people believe, and no doubt, upon grounds indubitable that, light and heat are eternal associates of each other. Each possesses in its bosom, the essence, the elements, and the power of dereloping the other. Both are forms of motion, they are vibrations only differing in the frequency of their occurrence. The vibrations occur in the same medium Light is capable of being reflected. So is heat Light is capable of being polarized So 18 heat. Heat maintains the life of the animal frame Light maintains the life of the vegetable kingdom Heat produces the vapoury atmosphere Light precipitates the cloudy mass in rain and pours it upon the plains. Light and Leat are conjugal associates in nature, Heat प्रमु।

·TE DIC TEIT NO III, 183 of 18 warm, light is cold and refreshing Heat and light are the loro and life of the body They are each other's companions and complements in Nature The gorgeous display of colours, which light makes us familiar with, are not less striking than the equally important molecular and chemical changes which heat works ont By heating a body, you can raise it to incandescence, till it begins to burn , by proper means, you can entrap light and make it heat our articles and eren burn them, if necessary But see how they proceed from the sun, their commou fountain. They proceed in pairs The warm-exciting ray8 of the sun are the 1779 877271: of the Vedic mantras ; tle light-emitting, colour-providing variegating rays of the sun are theरश्मयोकतव: of the mantra How beautifully are they interlocked with each other Held in each other's embrace, these caloric and spectral rays dart from the sun, and journey on together through millions of miles of gorgeous space to fall on earth, to warm life and illuminate dormant intelleot The arrogant man of science may claim to himself the power of sifting these interlocked, interwedded, embosomed conjugal pairs rays by iodine filters and alum solutions, but there is no absolute separation, no entire dissevering of bonds Let us learn a lesson from this The Vedic mantra enjoins upon us this lesson It enjoins upon men the duty of learning the lesson of conjugal relation from the heat and light rays of the sun got अनु. It inculcates the inviolability of the marriage tie. Let the married couples preserve their sacred relation inviolable and intact, and not frustrate their peace and happiness by adopting the opposite course of free-marriages The designs of the Divinity can only be wrought by the inviolability of this tie One inviolable marriage conducted according to the periodic law alone is compatible with an acquisition of the true knowledge of the Divine Being This is the sacred law of inviolability that the Vedic mantra enjoins. But there 8 another and deeper meaning of the mantra which should not be lost sight of. It is that light and heat permeate through every possible material object of creation जमां प्रविष्टः॥ जन is the class of created objects Let us not laugh at this proposition. It has the solid bulwark of science to support it. Heat 1s & motion of the molecules composing the body. There is no substance, of whatever description, that is entirely destitute or completely devoid of molecular vibration. Vibration is the general law. Light is an accident of ether, the luminiferous medium, whose vibration essentially constitutes light. Is there any substance throughout the range of created objects, wherein motion and other do not conjugally and co-evally dwell ? Yes, even in the same way, the Divine essence lives within the very interior of every living sonl tn ont

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·THE REALITIES
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INNER LIFE.

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·THE REALITIES OF INNER LIFE. 3 The fact that man lives on a double plans of existence, that he leads a two-fold life, is not new in any sense He lives the life of the flesh and the hfe of the sprout Scientific minds term the one objective and the othor subjecture existence True poets of nature and religious men agree alike in thus “O man I the brute and the angel are alike in thee "The metaphysicians of older Sanskırt schools stylėd these two modes of existence, the life of Bahish harana and the life of Antashharana, the outer life of the Senses and the inner life of the Intellect But the law of double existence is not applicable to it alone It is a universal lav It applies to the universe Matter is the entity of the Outer life, and, God the reality of the Innor life And the Trinity of God, Matter and contemplating Spirits exhausts the substances of the Cosmos Thus the unrverse lives a two-fold existence, the outer, the phenomenal and the innei, the noumenal. The outer plane of existence is the one that is familiai to all But the inner, the internal, is a blank page, a white sheet to many The innei, in so far as inner, is poetry the outer, as the external, is prose And poetry is, to many, nothing but wild fantastic imagination let loose Hence it is that matter, with the ephemeral host of its countless attributes, is the only reality, the only true God to many- “Earth's powers and principalities exclude most men from the society of poetry and eternal principles Matter is a powerful and controlling God, it is the pince of darkness” to nullions of our throbbing humanity Matter clings and clusters heavily about man's interior life, it is the dead-freight of his perilous voy age from the cradle to the crematory Dien are necessitated to worslup at the shrine of matter, They make it the chief object both of masterly effort and spiritual contemplation. Thousands rererence matter incessantly They bow down before its altars They biing to it many offeríngs-covering its temples with every thung within the power of man to bestow with scientific art, and the works of genus, with developments of the noblest talents, with everything, even life itself Mammon is but the servant of matter, matter is but the servant of goul soul is but the servant of spirit, but in this world, it happens that spirit and soul and matter are the servants of mammon. No human soul is independent of its material surroundings All life is real bondage to matter Matter is the mind's jailor Want is the oretseer who lashes the prisoner into his daily labour.

·188 - I HE PEALITIES "Tis the mandate of matter which the mind obeys ame-tenths of earthly time. The sight of objects, the taste of fruits, the smell of odors, the cognition of sensations, the hearing of sounds thus the spirit looks out and lives through the grated windows of its prieoncastle." How, then, can man, thus immersed in the life of the senses, realize the interior realities of inner life? The death of matter is the birth of the soul Light and darkness cannot co-exist. अन्यदेवाहुः सम्भवादन्यदाहुरसम्भवात् । इति त्रुथुम धीराणां ये श्रीराणां ये नस्तद्व्यचक्षिरे । This is the tenth mantra of the 40th Adhyaya of Yajur Veda, and it means. "The life of senses (andya) produces one result, and the life of spirit (vidya) produces exactly the rererse." fazat Tat विद्यायामृतमश्नुते " the life of the senses is spiritual death, the life of the spint is the new birth, immortality' हिरगमयेन पात्रेण सत्यस्यापिहितं मुखं । तत्त्वं पूषणापाणु सत्य धर्माय दृष्टये ॥ This is the 15th blantra of the same Adhyaya, and it means - “The resplendent face of trath is hid beyond the veil of the glitter of mammon”-FETTHOG are fafa “O Preserver of the an.verse' remove the reil, so that we might see the immortal truth” Yes, the reil must be removed, the brate in man crushed, before the inflas of the Divine Light can be realized. "The universe with its beauties and laws and harmonies, is nothing to the idiot mind caged in matter. The gorgeous heavens 17th their unnumbered systems of sans and stars are nothing to & coal bowed down by the daily drag of material necessitics The ponderons globes of spaces, so attractire to the uplifted mind of the philosopher, are nothing to him who makes a God of gain. Matter and money surround him on either side He drives through his Earroandings, and then they drive throngh him; and so goes his daily life" to the last syllable of recorded tune” Tue fur sky of hearenly truth never covers the earthly mind. Faith in such circumstances is impossible Doubt, yes doubt, is the only paramoant functionary that lives and floonshes And what else is possible under sach circumstances? In such a flate, the mind ·OF INNE P. LIFE 189 And is Ject ?" are seeks, in vain, for a soul-consoling philosophy The world of matter, the region of discord alone, is visible The Omniscient Intelligence of far-off immensities of the universe 18 nowhere to be found The whisperings of the regnant functionary, Doubt, are too positive "Has it not been said that by searching none can find out God ?' at not true that the most strenuous God-believers confess that it is only a belief with them, that they really know nothing on the sub- These the whisperings of Doubt But this prime minister of the life of senses, this sceptical functionary does not end his researches here He 18 thorough-going He enters the material world, asks the sciences whether they can disclose the mystery and this 18 the result of lus investigation “Geology speaks of the earth, the formation of the different strata, of coal, of granite, of the whole mineral kırgdom It reveals the remains and traces of animals long extinct, but gives us no clue whereby we may prove the existence of a God” "Natural History gives us a knowledge of the animal kingdom in general, the different organisms, structures and powers of the various species Physiology teaches the nature of man, the laws that govern his being, the functions of the vital organs and the conditions upon which alone health and life depend Phrenology treats of the laws of the mind, the different portions of the brain, the temperaments, the organs, how to develop some and repress others to produce a well-balanced healthy condition But in the whole animal economy, though the brain is considered to be a 'microcosm' in which may be traced a resemblance or relationship with everything in nature, not a spot can be found to indicate the existence of a God" “ Mathematics lays the foundation of all the exact sciences It teaches the art of combining numbors, of calculating and measuring distances, how to solve the problem to weigh mountains, to fathom the depths of oceans, but gives us no directions how to ascertian the existenec of a God " Enter Nature's great laboratory--Chemistry, she will speak to you of the various elements, the combinations and uses of the gases constantly evolving and combining in different proportions, producing all the varied objects, the interesting and important phenomena we behold. She proves the indestructibility of matter, and its inherent property-motion, but in all her operations no demonstrable fact can be obtained to indicate the existence of a God” “Astronomy tells us of the wonders of the solar system-the eternally-revolving planets, the rapidity and certainty of their motions, the distance from planet to planet, from star to star It predicts with astonishing and marvellons precision, the phenomenon of eclipses, the visibility on our earth of comets, and proves the immutable lair of gravitation, but is entirely silent on the eastence of a God."

·190 THE REALITIES of design, "In fine, descend into the bowels of the earth, and you will learni what it contains, into the depths of the ocean, and you will find the inhabitants of the great deep, but neither in the earth above, nor in the waters below,can you obtain any knowledge of His existence. Ascend into the heavens, and enter the milky way, go from planet to planet to the romotest star, and ask the eternally-revolving systems. Where is God ? and echo ansvers—Where ? “The universe of matter gives no record of His existence. Where next shall re search? The universe of mind! Read the millions of volumes written on the subject, and in all the speculations, the assertions, the assumptions, the theories and creeds, man has only stamped the indelible impress of his mind on every page Human records are, at the best, delineations of human character, of phases of human mind, picture of human existence, but where is God? “Look around you and confess that there is no evidence of intelligence, and consequently of a designer ? What is intelligence? It is not a thing, a substance, an existence in itself, but simply a property of matter, manifesting itself through organisations These, then, are the fond insinuations of doubt, the whisperings of Scepticism, and the legitimate consequences of a life of the senses, an existence in matter, a worship of Mammon, a belief in omnipotent atoms For, how can God be thus known: Geology, Natural History, Physiology, Anatomy, Phrenology, Mathematics, Chemistry, Astronomy and all are but grosser developments, the outer kernel They deal only with the tangible, the tactual, the optical, the audible, the edible, the olfactory and the palatal But God, the Universal Spirit of nature, Fatmatiche, is beyond the sensible, waệat maga agris utarafa is far beyond the transient, mobile, vibratory phenomena of the senses Do you descend into the earth, and ascend into the heavens, and explore the regions of immensity to discover the locality of the Universal Spirit तह्रे तद्दन्तके तदन्तरस्य सर्वस्य तद सर्वस्यास्य वाद्यतः । य० अ० ४ म०५ ।। He is remoter than remotest, as the physical senses discern Him not He is nearer than the nearest, for, He is the innermost, but foreign or exotic to all that is external The law of God's revelation into the soul is the inner harmony. The whirlwind of matter obstracts the adjustment of the internal Abstraction, meditation, mental quiet and contemplation alone are compatible with the realization of the Diyane.

·INNER LIFE 191 But when he who makes boast of his high impregnability, is himself most vulnerable ; he who prides himself upon his valor, 18 himself most cowardly, he who preaches truth to others, is himself most untruthful, he who sets himself up as the leader of a legion, is himself misled, he who styles himself an honest citizen 18 unjustly living upon heavy profits filched from the daily toil of hopeless 'men, he who clams to belong to an honorable profession, fills pockets upon the bargains of others' forgeries, iniquities and legal niceties, he who calls himself the noble physician, the philanthropic curer of the body, is only interested in the pecuniary health of his patients, he who administers peace to the soul, when preaching on the pulpit, 18 profane when cursing the enemies of his creed, he nlio talks of liberty and independence of thought, permits the government, public opinion, or the church to gag the free-born soul he who boldly challenges the world to refute his dogmas, his policy, or his charitableness, himself hesitates to broach one particular question in private to defend one particular line of action, or to allow one particular charity, does he or can he maintain any harmony of the Internal ? Why then expect that he can be good, holy, and pure, full of the inspirations of divinity So long as might 18 mistaken for right brute-force 18 made to do the work of love folly is substituted for the hints of wisdom hypocrisy is more fashionable than innocent virtue , wealthy vice 18 more courted and sustained than poor virtue , how can diseases, crimes and miseries cease to exist, or peace, progression and happiness prerail ? That is why in the boundlessness of ignorance man assumes the posseesion of rare intelligence The slanting rays of science, a sun that has not yet risen, he applauds as the full blaze of absolute truth These maladies of inner life have attracted the notice of thinking minds, these diseases have been pointed out by the religiously earnest, and, as is the custom with bodily discords and corporeal maladies, patent medicines have been inzented supposed to cure these evils, reform society and purge off individuals A sect of such patent medicine-vendors prescribes "prayer" as the best emitic purgative for such diseases, and adrises men and indinduals to absorb long doses of prayer both by day and night Thus malformations are being generated, perpetuated and encouraged, and the enerring, swooning effect of decaying spiritual energy is mistaken for the chastening effects of " prayer First of all, diseases, discords and pains aro positive evils TVith the progress of prayer, the praying soul learns to put up wth them, he then regards them in his self-abnegation as the dust of travel, he altimately succumbs to them and swoons, and takes this for the quiet of his mind which he calls the bliss, tho salvation, the presence of divinity in the soul TVith this the vital energy begins to decay, and this he styles the death of the brute in him. This patent medicine is but the fire of sentiments, the spark of ·192 THE REALITIES ungratified desires, the ember of unprovisioned needs, the heat of friction, the broth and boil of conflict The quiet of the mind, the swoon that follows, is the death of the intellect upon whose ashes simmer and bubble the Fapours of passions, of griefs, of pangs, of ecstasies and other abnoi nialities But the true infax of divine light comes with expansion of the intellect, the elevation of feelings, and the increase of vitality Then true intuitions dawn Let us not mistake the external signs for the internal All that glitters is not gold. In fact, the external is delasive, the invisible is the real. And the search of the invisible is the true search after God, its discovery and appropriation, the true birth of the spirit and the immortality of the soul. Decidedly, then, I give preference to the invisible over the visible. "That my meaning may be more distinctly comprehended, let it be observed that the body is a form, is transient, is changeable, the internal is not changeable The man is the internal, the effect or form is external The mind is not acted upon, but acts on the body. That which is internal is the reality , that which it acts on is visible and mortal And all appearances foreign are composed of the same mortal ingredients, mortal in the restricted sense of that term. Now it being clear that the visible is not the real, but that the invisible is the eternal, it follows that we must make the best of truth to consist in an imperceptible yet unchangeable and eternal principle. Admitting this much, you are able to advance one step further in the cognizance of possible probabilities Effects are witnessed, they are traced to an immediate canse, which is demonstrated by strict and severe analysis. This cause producing this effect shows you that, the effect 18 not withont & cause This effect produces another and that also another, and so by analogy you may see that there is an endless and incalculable amount of causes and effects. And tracing causes to effects and effects to causes, is the correct process of reasoning, and this you do in your imagination, until you arrive at a chaos of existence, then stop breathless and return to ask. What was the cause of tho first cause You would not have gone upon these trackless peregrination, if you had but considered all forms and externals as not causos but effects. Let us illustrate this by an example. Conceive of a germ being hidden beneath the surface of this bard earth. Imagine that you forget its existence Let a few years of time elapse, and cast your eyes to the spot where it was concealed, and you see a lofty and beautiful tree, standing in all the majesty and dignity of its nature. Would it not be as absurd and impossible to disbelieve the existence as it would be to doubt for one moment, the germ which has produced this existence? The tree stands and 18 visible as an ultimate man stands and is also an ultimate. Tho germ of the tree, you knew of its existence, but the germ of tho world, you do not know of its existence. But is it not evident that ·OF INNER LIFE 103 the latter is at least possible since the first is known and demonstrated? By even assenting to such a possibility, we become prepared to take one more careful step in this investigation Let us illustrate the next step to be taken by another example, Suppose a man diseased physicians examine his case guided botlı by physiological manifestations of the disease, and by the feelings which the disease produces, which are not perceptible to them by any processes of external observation The patient communicates his own feelings, the physicians taking them for granted, and from theso together with the symptoms manifest, they decide upon the name of the disease Every one of these physicians, from the evidence which he has received through the senses, differs from the others as to the character of the disease Have you 100 here proof that tho external and manifest is the effect and cannot be reled on, while the cause is hidden and you do not possess any means by which to investigate its cause? Again, a man has a carious tooth , he tells you he experiences a severe pain, but you'doubt his word and ask for proof He points you to the tooth which is the object tangible But does the evidence, of which your senses admit, convince you that he has a pain ? Another example The whole world of mankind can give in their united testimonies that they positirely and absolutely see the sun rising in the east and setting in the west Is there not internal endence that the external and manifest of this is positively unreal? Inward searching after truth has established the cause of this phenomenon and proved that the sun does not more the visible and the external that you are deceived by and not the invisible which is the reality Hence, the true student of Nature contemplates the invisible in the visible, silently contemplates the cause at the back of nature wbichi produced tlus theatre of human exstence, and, with highest re- Terence for truths pertaining there unto, associates wth the first Principle of life and actity His aspirations are purely of an intellectual or moral character The unirerse is fully of tho Lord, and there is nothing of the unirerse that is not of the Lord ईशावास्यमिदं सर्व यत्किञ्चिजगत्याजगत् । To his purified understarding, freed froin passion and dislike, derotion and meditation, conndence and dispassion open the way where the beams of wisdom softly enter and shed a mellor, agreeable lustre on his feelings and intellect He has discorered tho true saviour, the intzsible master, in whom the unrierso has its being. To him the interior is the real H.- erpardıd miellect passes t'ırough the dross to that much is easial to the spiris within the body, to the life within the law, to the science within 1 e substance, But it is ·194 TA PSALITIES OF ITEE LIFE The conclusion from the above is that it is the expanded intellect,and not prayer, that can lift the soul to the realisation of the dirine reality, that the most earnest prayer we can ever atter, is the righteous exertion to merit the inspirations that flory into the intellect from the Fountain-head of all Tisdom It has been my object in the present imperfect hasty sketch of my ideas presented to you do establish and make plain three coaciasions : 1.—That there is a true inner life, and that men subjected to the interference of the commotions of the world cannot fully perceive and comprehend the Universal Truth. 3 -That from inability to perceive this Universal Truth by the expanded intellect or purified reason hare sprung up the patent theological remedies of prayer-doses and tearful brainreliefs 3-That the Original Organiser of the Unirerse is the Inzsible, the Potent, the Cniversal, and the All-governing reality of ths inner world ·PECUNIOMANIA.

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·PECUNIOMANIA. toen ott Under thus head, we propose to deal with the question " how far the pursut of wealth is a healthy pu suit Says Manu, II 13 – अर्घ कामेष्वसतानां धर्म ज्ञानं विधीयते । धम्म जिज्ञासमानाना प्रमाणं परमं श्रुतिः ॥ It is only those who stand aloof from the pursuit both of wealth and of carnal pleasures that can evei obtain a knowledge of true religion It is the duty of every one who aspics after this object, to determine what true religion is by the help of the Vedas, for, a clear and poi fect ascertainment of tiue religion is not attained altogether without the help of the Vedas In the vese quoted above, Manu maintains threo propositions, first, that the pursuit of artha (wealth), is opposed to the acquisition of the knowledge of true religion, secondly, that the pursuit of nüma (carnal pleasures) is opposed to the acquisition of the same, and, lastly, that the study of the Vedas is necessary for those who would make it then business to investigate true religion The first and second propositions of Manu may be regarded as orie, for the pursuit of cainal pleasures is, in the majority of cases, so interwoven with tl e pursuit of wealth, that it 18 generally impossible to command the gratification of the foi mer without a previous inordinate accumulation of the latter We take, therefore, the first half of the verse of Manu to mean that an inordinate pursuit of wealth is inconsistent with the ncquisition of true hnowledge of religion, and this will be the subject of the present paper Tho second half of Manu's verse, we shall deal with some other time Had Manu lived in the present nineteenth century—the cry of which from all quarters is, 'the struggle for existence, or the surnval of the fittest,' the demand of which is erer something prachcal, either in the shape of money, or of goods, or of materials, - Tould have been rery bold of lum to have asserted the propostion convered in the first line of his verse quoted above, for, the actual meaning of it will be that men of the present generation, immersed as they are in practical pursuit of health are not qualified for an understanding of the truths of pure religion Thus assertion of Nanu, no doubt, seems to be a very sweeping and insulting onc, ·193 PICUTIO VIII It is It is, nerertheless, nothing but true For, the light of religion onlt dawns on the soil of abstraction, meditation, mental quiet, and contemplation and the headlong pursuit of wealth, in which the present practical world is bollr absorbed, is so very prejudicial to the growth of these mental conditions, that, in the interests of truth, religion and higher human nature, it has become needful for the busy, prac..cal Torld to reconsider its position, and at least, to bestoor a thought before plunging into the active labor entailed by the predominant principles of Jealousy, Competition and Ambition true that, under the stimulation of these powerful incentives for material progress, man has become neglectful of his higher duties to Truth, and so very true is it that even emment men of science hare begun to feel the dangerons and disgraceful efforts of this tendency Remarks Dr. Thite, President of Cornell University, "Te ama greatls stirred, at times, as this fraid or that scoopdrel is dragged to light, and there rige cries and moang over the corruption of the times; but my friends, these frauds and these scoundrels are not the corruptions of the times They are tho mere postales which the bods poutic throws to the surface Thank God, that there 13 itality enough left to throw them to the surface The disease is below all, infinitely more widespread "What that disease' I beliere that it is first of all indifference-indifference to truth as truth ; best, sreplic, by which I do not mean inability to beliere this or that dogme, but the scepticism #bich refuses to beliere that there is any power in the car. Terze strong enough, large enough, good epongh, to make the thorough search for truth, esfe in erery lige of investigation ; thurdls, infidehty, bf #bich I do not mean pant of ideuty to this or that dominant creed, but want of fidelity to that sbuch underlies all creeds, the idea that the true and the good are one ; and, finally, malenalum, by which I do not mean this or that scientific theory of the agirerse, but that derotion to the Dere hasks and riads of good, that struggle for place and pelf, that faith in mere malenal comfort and wealth which eats out of human bearts all patriotism and thich is the very opposite of the spint that gives coerg to scientific achievement " + Here is an eminent man of science complaining that the society is at present pested with four fatal diseases, indifference, scepticism, infidelity and, finally, materialism And the cause of all this is eridently the modish worship of mightly matter and money In order that this truth may be more easily brought home to the earnest reader, let us cast a look upon the large number of lawyers, physicians, capitalists, tradesmen, engineers, contractors, clergymen, educationists, clerks, and other life-draggers in the innumerable fashionable professions of the day, that sfarm in our own country, and whose main object, in choosing the very professions they hold, is the hoarding of the shining gold, so alluring to the jaundiced eye of the competition-sick practical man. It is in vain that we seek for a rational explanation of the existence of these harassing professions on the grounds of benerolence or of rational usefulness But for the filthy lucre they bring, these professions would never have sprong into existence. Bees do not him and buzz so thickly on a lamp of sugar, • Prendent White's Address, appuzduz to Lecture on Light' by J. Tyodal, Third edition, 1852, PP, 2 mg.

·PECUNIOHANIA 190 Woras do lawyers and traders, physicians and contractors at the shrine of money It is literally true that money is the God that is more shipped than the God of Nature Nor 18 that alone, money being the pursuit of almost all Nay, it in the topic of topics There is the self-styled reformer bewailing over the extreme poverty of his country, over the consequent misery, sin and crime that prevail He is awfully pained to see that arts do not flourish in his country By long and tiresome effuits, he succeeded in establishing an institution that might have richly improved the resources of the material prosperity of lus country, but his disappointment is paat all description at the fact that the institution is soon doomed to starvation Thus meditates the refor mer in his solitary moods our country is poor, because we have no wealth , sin and misery prevail, because we have no wealth , arts cannot flonrıslı, because we have no wealth , institutions cannot lire long and socceed, because we have no Wealth From all sides is the ambitious reformer repelled towards the problem of wealth He employs his gigantic material intellect in the solution of this problem Individual enterprises alone can render his country wealthy, but how can individual enterprises be undertaken withont money ? Perhaps, there is another solution He would introduce machinery into his country, and that would yield rich harvest of wealth and opulence But machinery is costly, and a poor country cannot buy it Or, perchance, our reformer is a protectionist. He would not import machinery or foreign improved modes of carrying on industry, but would encourage and foster natire manufactures. Unfortunately for our reformer, unwise human nature is made after cheapness, and competition fells, with its direful axe, the structure of protection so carefully raised by the reformer There is the materialistic philosopher What a charming thing is civilisation! In accordance with his superficial modes of philosophızing, he analyzes civilization into its elements, and discovers the vi hole fabric of civilization to rest upon wealth Steamers and locomotive engines, telegraphs and post office arrangements, printing presses and labor-economizing machines would ranish into mere coal, iron and sand-fruitless articles—without the mighty, labor-sustaining hand of wealth. Nor is this the case with the reformer and the philosopher alone. The politician, the statesman, the newspaper-writer, the public lecturer, each in his turn, 18 hurled back upon the problem of wealth And thus the world, in its talks and conrersations, lectures and public meetings, private meditations and silent reflections, echoes and reechoes " MONEY," till the whole fabric of Society begins to rererbe. rate, and the atmosphere is filled wth phantoms of a like nature Reader, carefully observe the ephemeral bustle and transient activity of the so-called civilized society. Do you not note that at ·200 PECIFIOISIA. least seventy-fire per cent of the phenomena that find their way to pablicity in the cırılızed world, ove their origin to the love of power, lore of enjoyment (2 e of pleasures of the senses), lore of honor, love of superioris, lore of fame, and lore of display' Thy is it that the master extracts obedience from his serrants? This is it that men altats desire to more in circles of society higher than their own ? Tihy is it that so many reises and rajahs would willingls incur or maintain useless regal expenditure, but to win mere empty titles of Rajah or Rai Bahadur, or Sardar Bahadur? Impelled by imperioas lore of power or love of superiority, lore of honor or lore of fame, lore of display or lore of enjoyment! And where is the mighty engine to manufacture means for the gratification of these basely, inorduate, selfish lores. It is JIONEY. Again, go into the lower strata of snciety, (by lower, I mean lorrer morally, though not necessarily socially,) and see that part the feelings of jealousy, anger, enty, rivalry and competition play in that blind rush of living forces, called civilized life The constantly increasing litigation, the strifes and feads of nobility, the corruptions of courts and police, the life-sucking exhaustion of competitive candidates--all bear testimony that the society is at present deeply agitated by wretched feeling of jealousy, enry, rivalry and competition, so unbecoming of man TThere would you find the man, who, although benevolence of nature, would restrict the operation of vengeance or anger In the citlised society, hardly ant! Perhaps, the porerty-stricken, nusery-aden wretch, who has not the means to practice the dictates of his rebellious nature, but has only the misfortune to be subject to disappointment and melanchols may be found, here or there, dragging his life with impatience and restless nightmare 0, if he had the power to wreak luis vengeance upon oppressing cırılızed society' Does not all tlus, again,appeal to the potency of mighty MONEY Imitation is the grand principle upon which society is at present constructed Imutation is the fulcrum upon which hinges the mighty leser of society Not to speak of custom, fashion, dint of beaten groove, fear of idiosyncrası, all of which spring in one way or other from the parental principles, imitation, even in matters of religious belief, or in the department of opinions, ninety per cent. of the inhabitants of the world are swayed by the influence of the same all-perrading principle, Imitation Speaking of the same ape-like faculty of Imitation, J S M says In our times from the highesi class of society down to the lorest, erers one lives as under the eye of a hostile and dreaded cencorship Vot only in vhat concerns others, but in what concerns only themselves, the individual or the family do not ask themselspillhat do I prefer? or, what wonld suit my character or diepg=itico '01 rhat would alloy, the best and 6 6 ·PECUNIOMANIA 201 of < < highest in me to have fair play, and enable it to grow and thrive ? They ask themselves, what is suitable to my position ? "What is usually done by persons my station and pecumiary circumstances ? Or (worse still) what is usually done by persons of a station and circumstances superior to mine? I do not mean that they choose what is customary in preference to what suits their inclination It does not occur to them to have any inclination, except for what is customary Thus, the mind itself 18 bowed to the yoke, even in what people do for pleasure, confornuty is the first thing thought of, they live in crowds, they exercise choice only among things commonly done. peculiarity of taste, eccentricity of conduct, are shunned equally with crimes, untill by dint of not following their own nature, they have no nature to to follow, their human capacities are withered and starved, they become incapable of any strong wishes or native pleasures, and are generally without either opinions or feelings of home-growth, or properly their oyn Now 18 this, or is it not, the desirable condition of human nature ? Such, then, is the power of imitation Who can resist its imperative influence ? Can one see the busy, practical world,--lawyers, physicians, engineers, contractors and all-running mad after the pursuit of MONEY, can one hear philosophers, politicians and patroits, all with one cry extolling the efficacy of glittering GOLD, can one see the enthusiastic admirer of civilisation confessing the omnipotence of the PECUNIARY deity, can one observe the aristocratic hunters after ease, pleasure and comfort, tho ambitious sutors of power, distinction or title, offering libations at the shrine of MAMMON, or,can one mark anger, revenge, envy, rivalry and jealousy, all saplicating PLUTUS, to bestow them means of their gratification, can one see all this, and yet not swear fealty to the soverign power, GOLD? By dint of imitation or example, man is pushed from right to left, to seek MONEY. Society is a whirlpool, wherein are caught all swimmers on the current of life, then tossed with violence hither and thither, now hurled this way, and then the other—till man is no better than a 'money-making machine.' Is not this state of society deplorable ? See what & wreck of nobler feelings this love of money makes Duty clashes with interest Enls are shielded under the suppressing power of Mammon. The dictates of higher human nature are cruelly set aside and trampled under foot ? Physicians, instead of disseminating the knowledge of physiology and making the laws of health public, disguise eren simple disease and medicines under the garb of foreign names, and the modes of their preparation under the mysterious symbolism of prescriptions. The numerous host of physicians, now ·202 FECOXIDAXIL existing in the country, instead of wisely administering to the destruction of disease and blooming of cheerful health, earnestir pras, every day, that men endowed with purse and power to pay shonld fall sick oftener, and suffer more frequently. Lawyers, instead of breeding feelings of peaceful friendship and encouraging reconciliation, encourage fend and strife, and fan the flames of haughty pride or Terengeful animosity Tradesmen, instead of administering to the wants and needs of the people, and regulating wth justice the law of demand and supply, get all they can, and give as little, keep their trade recipes secret or patented, and delude the ignorant consumers rith adulterated materials Eren the preacher or the clergyman, tose business it should be to bestos consolation of simple truth and morality, and to shed the sacred blessings of Teligious piety and spiritual light, rerels in the grand money-making scheme of winding up his lengthy, glooming, effected, hipocrysyinfected sermons with a mysterious nonsense, which he himself does Dot and cannot understand It is not thus alone that urged by the society-born instinct of hoarding mones, the physician and the clergyman, all alıke, are led to the perversion of their duty and avocation More serons still are other evils into which the society is plunged, but for the possession of wealth. There is the rich wine-dealer, or the opulent tobacco or opium-seller, suffered to lire and flourish by his trade in society, and no one erer casts a look of disgust or disapproral at him, simply because he is rich There are thousands of poor innocent people charged with crimes they never committed, and are punished, but the wealthy culpriis,' armed with bribe or corruption, influence or intercession, escape rith impunits. Inspite of the inspiration of the poet and the philosopher to the effect that all mankind are bin, in spite of the weak whisperings of para religion that all are children of one common father, is the realthy class fostering inequality by its constant aggressions, oppressions, iniquities and tyrannies inflicted upon the Freak and the poor Under the strong infatuation of money, eren the graduating student forsakes bus tastes and inclinations, if he has ans, and althongh fully confident of his intrinsic unfitness for the profession he chooses, he rushes into medicine, lav, engineering and service, and floods the world with the consequences of his iniquitous callırg And the newspaper writer, who is never ashamed of calling himself the leader of public opinion, wthout a pang, delivers up his conscience, and feeds the vanity of the party that sopports him Read the degenerate netspaper literature--for netrspaper literature 15 seldom reforming, regenerating or elevating and you will see, how little is deroted to sound advice, true leadership, or to the cause of justice and truth, and how much to party-feeling, sentimentalism, 52c2-prejudice, selfish bias, and wilful wilful misrepresentation All benevolence and disinterestedness is affected for mere sho's and ceremonialism, and in truth and in heart, archanged for base selashness and combatant sectarianism. Is this lumans?

·PECUNIOIANIA 209 The conclusion that i resistibly flows from the above considerations 18, that the 'love of money' is now-a-days a disease, a form of insanity Modern science of pathology would be imperfect and mcomplete without a record of this discovery of the widest-prevalent disease, that at present infects society and saps the very foundation of morality and religious feeling Thus disease is to be styled “PECUNIOMANIA,” for, like all other forms of insanity, it pioduces destruction of mental equilibrium and generates incoherency of thought it communicates an ii revocablo bias in one direction, withdrawing the human mird from all other channels of activity, and excercise, and, lastly, it creates an orer-3\cited condition of the whole system, incompatible with moderation, oi normal exercise of functions. Like many contagious diseases, cholera and the like, it spieads its germs of destruction most profusely, and most widely, and is easily caught by the suscoptible organisation of man And like hereditary diseases, this is also easily tmnsmitted from father to son, from brother to brother, and from companion to friend Hence Pecincomienza 18 a disease of the type of Insanety, zery contagious, transmissible by hercditation, incurable or hardly curable, of the most luulent type In order that the appreciating reader may have no difficulty in diagnosing the disease, we gure below its most remarkable symptoms. Its symptoms are —insatiable thirst, or ambition, always huugry stomach, a phlegmatic (filled with indifference) and splenetic (peevisli) temperament, eitieme sensitiveness and irritability, strong leartburn of animal and inhuman passions, restlessness, anuiety and sleeplessness, fits of pride, power and feverishness , paralysis of moral and spiritual faculties, insensibility to impressions ultra-sensual or not physical, extieme proneness to over-feeding, over-clothing, indolence, luxury and comfort all assumed air of superficial independence, personal weakness and infirmity And now, we will ask the anxious reader, whether, in the namo of truth, justice and goodness, a diseasо that renders min insano , disease that sneers at all metaphysirs, looks down upon all thoughtful reflection or philosophy, and discards all theology ng speculatue, unpractical and aberril, a disease that stigmatizes all efforts to ennoblo and elerate mankind morally, rationally and spiritually, as theoretical, a disease that pronounces self-knowledge as impossible, a discase that brings moi ality down to the level of expedienry, á disenso that, instead of the rorslup of God of Nature, sets up a woist and most wretched form of idolatry, the worship of copper, silie- and gold, a discase that denies to man the possession of any nature other than tho one capable of eating, drinking and merry-making. We agni ask, whether such a disease should not be at once uprooted, destrused, nud ·204 PECUSIOYASI burnt nerer to GTON again ? Por, so long as this disease esists, there shall be no morality, no religion, no truth, no philosophy. The law of the influx of religions ideas is sound mind, disinterested truthful temperament, composed and tranquil attitude, powerful perserering intellect and concentrated meditation And it is the Foundation of these very conditions that the headlong pursuit of mones undermines. The ansiety and pride, which the possession of money invariably brings, rob the mind of its composure; and the complicated relations and interests which the possession of power (weelth is power) always engenders, eren take away the iota of disinterestedness or truthfulness that may have been left, till, restless, through anxiety, turbulent through pride, and biased throngh interest man loses both the porrer of concentration and of clear thought. Hot elevating and dignifying is independence, trne real independence, where man is no more a glare of his surroundings and circumstances, but a master. And yet, there is nothiug that does more violence to the growth and existence of this blissful condition in than the possession of wealth. A man proud of wealth is insariaols a slave of his wealth. A stout healthy man is always in enjorment ef his health. He feels self-conscious of his power, and is legitimately proud of the independence he feels in the exercise of his power. He exerts his locomotive apparatus, thenerer he desires change of place or scenery, he takes to physical exercise thenever he desires restoration of strength and rigour; he goes on a walk to breathe the free air of hearen or to enjoy the scenery of nature, Thenerer he desires refreshment; he entertains elerated thoughts ard planges into meditations, whenever he desires to feel as a true man, c human sparit; and he rouses the dormant conservative forces of his self-healing nature, rhenerer diseases or extremes of heat and cold attack him. In short, he is amply provided, in himself, with whata soerer he needs. But the rich man is altogether dependent on the tinset of matter; conregance by carraiges, instead of locomotion by miscalar action, plethoric fulness, borrored from the activity of drugs, or the ministrations of attending physicians, instead of inborn healthy glo; rich ands but impaired digestion which strongly needs the stimulation of the liquor to perform its functions, instead of simple diet and healthy stomach, dead photographs, and mute portraits hanging by the walls of his rooms, instead of the scenery of natore, entire dependence upon the cooling power of panlhns, and the verming properties of fire, refreshing power of bererages, and strong infidence of wines, instead of natural erdarance Is thus the indegaudenice which a human being should feel? It is not to this extent alone that the ežects of this tendency here extended Modern cıplisation, ma phenomenon, mainly due to the chemeleon-like properties of wealth-is brimful of the illustrious consequences of this tendency. The ancient yorld produced bare ·PECUNIONANIA, 205 barians and savages; because, they were gigantic specimens of human nature, living almost naked in caves or mere huts built just for a temporary protection from wind and rain; because, their wants being few, their arts were simple and not numerous, because, possessed of powerful memories, their knowledge was all they learned by rote, and their reference books or library, the infallible record on the tablet of their memory, because, possessed of a clear head, their illustrations were so simple and common that their reasoning must appear as shallow because, being penetrative, they reasoned by analogy, and therefore they knew observation only In short, they were men quite different from what the modern world produces The modern world produces civilized men who are 'starved specimens of human nature', their architecture 18 grand and more permanent, their arts are complex and more numerous, their memories are weak and defective, and more faithless, their libraries are unportable and more cumbersome, their illustrations are heavy and unique because they have been bedaubed as scientific by a process of baptism in unintelligible, classical and technical phraseology Their reasoning 18 inductive, their test is experiment, and their logic 18 the theory of probabıſıtıes. Such, then, is the widespread influence of wealth on civilisation, both moral and intellectual If, then, the possession of wealth be fraught with so many enl tendencies and dangerous consequences, let it not be imagined that what is commonly regarded as its reverse, 2. e poverty, is less so. For, to quote a Sanskrit line - aufaa: feri a Fifa 19 1 There is no sin or crime that 18 unknown to poverty' By poverty we do not mean the absence of that hard heavy metal, otherwise known as gold, (for how can dead substances like copper, silver and gold, affect the physical, mental and moral prosperity of the Irving soul), but we mean the poverty of mind Where the absence of metal is the only thing to be complained of, industry of muscle and thoughtful ingeniousness of the brain can, with much greater advantage, be substituted for it But how and whence is to be supplied that deficiency in the true substance of the mind, in the mental and moral stock, which alone is the foundation of all industry, genius, honesty and enjoyment alıke? The error of the world consists in thinking the gross material ojects of the world to be of any value, in regarding the abundance of such meterials as an emblem of wealth True wealth is the riches of the soul, repletion of the mind with its fourfold endowments—the endowment of health, of will and muscular power, the endowment of intellectual faculties, and the endowment of moral and emotional stoch Let every one, who is possessed of a due share of these mental gifts, discard, with contempt, the little hard indigestible shining bits of metal, known as coinage, for, there is no liberty, genuine independence and dignity outside the exercise of these ·206 PECIYIOIIII.. normal faculties of the mind Hind is ererywhere the regnant principle. The furious lon, the gigantic elephant, the ferocious tiger, the hoirling wolf, the blood-thirsty hound, hare been coiced down by the enbduing poter of the superior mind of man. The wild beasts of the forests have been tamed and rendered docile The solid rocks have been compelled to part mth their quarry, the depths of the earth have been forced to yield up their locked-in treasures, the mighty rivers hare been made to change their course, the cataracts to give ap their impetuous force to the Thirling machinery, the water and fire hare been driren to drag thousands of tons of loads erery moment, at the tremendons rate of 40 or 50 miles an hour, and eren the electricity of the hearens has been imprisoned by pointed conductors all this, under the guidance and control of the superior mind. Nor has the material anirerse, or the animal kingdom alone, been thus ranquished by the power of the mind Eren arbitrary roşalts, powerful olgarchy, the aristocracy of nobility and the pride of heraldry have been throw down and surrendered by the democracy of reason, the monarchy of mind,''the republic of intellect' further the pride of aged pedantry, hoary with age, was cast off its self-assumed importance, and learnt lessons at the feet of superior, though young, minds Eren the industrions desterity and skilfuł ingenuity hare bored under the swaying omnipotence of ner ideas It should, then, be clearly borne in nund that the richness of mind, is the true nchness It is the undecasable wealth that deseres the greatest respect and highest rererence. Physical, material wealth, should be the lowest thing in our estimation. Says Manu वित्तं वन्धुर्वयः कर्मविद्या भवित पञ्चमी । एतानि मान्यस्थानानि गरीयों यद्यदुत्तरम् ॥ Tealtlı, nobılıış of blood, age, professional skill or honest indastry and knowledge (the realth of mind), these are the fire rings to be respected, the one following more than the one preceding it This trath has been amply illustrated in the remarks mide abore, concerning the superionts of the mind The conclusion to bo cherished is that the possession of mental richer is the best possession, and that the purxut of the fas contradistinguished froin the purcuit of tealth), 18 the purut that 19 becoming of the nobility of human patrif. Vind is the true source of power, and ideas (or knowledge) are the true wealth, before which all else crumbles to dust, to rise no more. Sars the Upanishat आत्मना विन्दते वीर्य विद्यया विन्दतेऽमृतम् । True poster comes írom the spirit, and immortality from the Fossession of ideas

·A REPLY
TO
MR. T. WILLIAMS' LETTER
ON
"IDOLATRY IN THE VEDAS."

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·A REPLY, IN THE FORBI OF FOOT NOTES, TO MR. T. WILLIAMS' LETTER, ON “IDOLATRY IN THE VEDAS," ADDRESSED TO THE Editor, ARYA PATRIRA Dear MR EDITOR,—It is now some time since I addressed you. The fact 18 that it is only now that I have the leisure to write to you; and I trust that the courtesy which then actuated you in venturing to insert my communication in your paper, will now too induce you to do 80. My subject is "Idolatry in the Vedas” Before opening my argument, let me state what 'idolatry' is It is not merely tho worship of any thing man has made of wood or stone or metal or any such thing. It is the worship of the creature instead of the Creator, ? e, the worship of any thing whatsoever other than God (1) I think you will agree to this, I should think, no Arya would demur to it, but rather accept it as a sufficient definition And now to my argument. If my definition be true, then the worship of the atmosphere, or of the water, or of the sun, or of the dawn, or of the Soma juce, 18 adolatry. Now, I assert that, in the Rigveda, we find the worship of all these creatures, i e, the worship of other than God In this paper I shall not attempt to substantiate my assertion with regard to all these creatures enumerated, and shall probably find that that I have to say about the worship of the atmosphere will be fully sufficient for this article. Now, sir, we have Mr Guru Datta's authority for saying, that in Rigveda, 1. 2 1 the word Tayu means the atmosphere, (Pide Vedic Texts, No 1). In that verse, Vayu is in the rocative case, and must be rendered, in English,“O Vayu " !* The pada form of the verso shows authoritatively that this is so Indeed, Sanskrit Grammar cannot allow of any other case Vayu being in the rocatuc, the verbs depending upon it are in the imperative, as might be expected. There are three rerbs, thus dependent, which must be rendered in English, as' come,' 'drink,'and 'hear' The person adressed to in each case 19 Vayu, so that we have "O Vayu, come,-0 Vaya, drink,--0 We quite concur with this definition Idolatrs is, ' sorship of any things whatsoever other than God!, And according to this definition, God of Nature bring onc, the Forship of tlıree Gods of tho Trinity is also idolatry, and so is the rorship of Van god or God man, and so also the nortlip of the Infallbíc srord The sorship of the cross 18 no excoption to this, I ·210 REPLY TO T WILLIAT'S LETTER be Tong 2 are une Vaga, hear.” With Mr. G. Datta's authority let us put 'atmosphere' for Tayu, and we get "O atmosphere, come,-0 atmosphere, drink, - atmosphere, hear” Of course, Mr Guru Datta cannot possibly But if he be right, then we have the Veda recording the edifying fact that some simple-minded Arya, ages upon ages ago, thought that the atmosphere was a god that would come at his inmitation, drink at his request and listen to his call !! This simple Arya vas of a sociable torn, for the beverage (2) he had prepared for the atmosphere to druk was the exhilarating Soma so beloved of the gods and of Indra in particular (3) The correct rendering of the rerse, both etymologically and grammatically is, “Come, O sightly Vayı, these somas are prepared Drink of them Hear our invocation I have demonstrated then, by the help of Dir Guru Datta, that there is ‘Idolatry in the Pedas '(4) The writer of this article, Mr Williams, betrays a strange gaorance of Sanskrit Grammai here Besides the fact, that there is nothing in this mantra to substantiate that the “Sonia » is the bererage referred to, there is something to shot that the word “Soma" does not mean "bererage" here The Sapskit words “Ime Somali," which mean “these Soma" Now had Soma meant, "bererage, we should have met with the word "Soma in the Singular number and the qualifying pronoun "asau" or saym" and not It will not do to say that there may be many kinds of beverages, for, although it may be true, "Sonia” is only one kind of beserage, and hence can not be spoken of in the plural number To substantiate his vien, der Williams should also quote Dantras tbat deal with the materials of " Somah” and of their mode of preparation 3 “Soma" so beloved of the gods and of Indra in particular" Mr Williams 28 bere in bis “ clerical" moods Justice would require that be should make the best of this mantra, and reserve his "hughly accurate information," on other points till occasion requires, or, if he is so food of thrasting his well-acquired mythological infortuation, he should substiantiate it there and then What proof has he given in this article of the assertion that Somah is beloved of all the gods and particular. ly of Indra But he might say, that although he has not given any proofs in this article yet proofs can be forthcoming Till he allor the same license to his adversary ? No, it sill be against Christian Justice. Without waiting for proofs, just as tre hare to wait for proofs to be gren by Dir Williams, Mr Williams construes the silence of the autlior of a Pedic text on certain grammatical fornis into a serious cliarge! He says, " It is because if he did so and did so honestly, (1. e discussed the granmai) he could not regard the verse as a scientific statement of any sort thatsoever, foi, granımar yould compel bim to represent the terse as the simple prayer of a simple-minded Arya , whose real conceptions of a God rose no higher than that of regarding the atmosphere around as something divide,that might come at bis call, drink of the “soma" he had prepared, and listen to lus call" Surely it 18 a "Christian" virtue to attribute motives without the slightest evidence for them Let us however, give a parody Why is it that Ni Tillianis does not substantiate his meaning of "sonnh" 18 juice, the plural nunber of the Ford “soma," " together with a plural pronoun "me," and the assertion that “sona" tas nuch belored of the gods and particularly of Indra. It is because if he did, and did so lionestly be rould find bis meaning: falsified, instead of being substantiated, and liaiself a mere misrepresenter of Vedic mantras, through fear that if the Ted 13 turn out to be trae, wiat will become of the almost score-centuried Bible Rerelation ? In the light of T Williams' logic and learning, the use of a noun signifying any thing other than God in the socative case, and the consequent use of the 2nd person in the depending verbs, &c, or of the imperative wood, is a proof ·ON DOIATRY IN THE VED.IS 211 Now, Mr Editor, whoever impugns my argument, must do so in one or more of these ways ? e, first, he may impugn Mr Guru Datta's rendering of Vayu as Atmosphere, or, second, he may deny that Vayu is in the rocative case , or, thirdly he may deny that Ayahı, palı, and shrudhı are in the second person, singular, imperatire Whoever cannot do this is bound (5) to accept the conclusion I have stated, that there is ‘Idolatry in the Vedas I will begin wth the third case, and ask, are , Ayahi,'' pahi,' and shrudhi' (the spelling is Mr Guru Datta's) in the second singular, imperative, or are they not? Every sound grammaran would say they are The mere tyro in grammar trould know that 'Ayahi' is as I have said It is evidently a Vedic as well as a later Sanskrit form It cannot possibly be any thing else, so Yaska, when he quotes this verse (Nır 10 2 ), does not give the modern equivalent of Ayahı simply because the ancient and modern forms are identical, or, to use incontestable of Idolatry in a book that 60 leads I quote from Shahespeare' “Frailty, thy name 18 woman," and apply the canons of T Willians here Frailty 18 in the rocative case, 'thy' 18 a pronoun in the 2nd person Hence this verse clearly piol es the existence of idolatry in Shakespeare's Hamlet But T Williams has to say that it is not only these features in the Vedas but the atnosphere represented as capable of coming, dunhingand hearing, which proves idolatry Let me quote from 'In Memoriam' (Tennyson) “So careful of the type ? but no" Frosi scarped cliffand quarried stone She cries, "Athens and types have gone, I care for nothing, all shall go Thou makest thine appeal to me I bring to life, I bung to death The spirt doth but mean the bieath I know no more, &c Here Nature is represented as "crying", 'caring for nothing hearing appeals' 'answering appeals 'bringing to life' or 'bringing to death "knowing only something Are not these clear indications of idolatry Osoriow, wilt thou lire with me, No casual mistress, but a wife, My bosona friend and half of life As I confess it need niust be , O sorror, wilt thou rule mir blood, Be sodietimes lovely like a bride And put thy harsher nood aside, If thou wilt hare we wise and good. Here is sorrow in vocative case, with second person pronoun," thou," represan. ted is capable of living as a wife, as hearing, as confessing, as ruling, as desiring others to be good and irise, and here is poet-laureate appealing to this god in prayer Filt tlou” Can there be any thing clearer than this? It is, indeed, very stroge that these and other passages so often occuring in English poetry will be construed neitlier by T Williams, nor any other Christian philologist, into indications of idolatry but as the result of poetic imagination, and personification, and vet, then even these philologists come across sinular passages in the Vedas ther forsake their common sense and at once begin to find idolatry in the sacred books of the “pignos 5 As much bound to accept s T Williams is to accept the conclusion that there is idolatry in the pastage of Shakespeare and Tend son grenbe Or again ។ ·212 PZPLT TO I FILLIAN'S LETTER technical terms, the word Ayahı is both Naigama and Laukika But for 'pahi' and shrudhi,' Yaska does gire their modern equiralents and says they mean 'pirahi' and 'shrina Now, Sir, I find 'Ayahı’occurs 64 times in the Rigveda, and gahi' 67 times, and in erery case they are to be translated as 2nd eing impr, so that any man that translates otherwise is to be condemned on erery hand as violating the plainest grammar and disregarding venerable anthonty Now, I find that Dayananda Saraswati renders' Ayahı,' not. Agacchara,' but it is to Agacchati that he clings So he gires for pahi,' 'rakshayati,' and for shrudhi, 'shravavati' The man who dares to say that 'Ayahi=Agacchati or 'pahirrakshayatı,' or 'shrudhi'=' shrarayati,' does so in atter defiance of grammar or authoritative precedent There is absolutely no justification for such rendering in any shape or way For a man to treat a book that he professes to rerere, in this disgraceful way, stamps him as one utterly unscrapulous (6) I have another instance of Dayananda's scant respect for the book that he proclaims as superior to any other, and, Mr. Editor, I shall gire it to you in some future paper. But norr one must ask hot Mr G Datta deals with these verbs He says nothing about them grammatically This is extraornary, for, he sets ont with declaring he will show how the Veda teaches us what the atmosphere is. Now, if the Veda asserts a thing, it must employ a verb in order to do so But of the three verbs employed in the verse Mr G. Datta says nothing qua verbs, 2 e, he does not discuss their grammar in the least, and as with the verbs 80 mth the nouns. The grammar is not discussed in the least Why is this? It is because if he did and did so honestly, he conld not regard the verse as a scientific statement of any sort whatever, for, grammar would compel him to represent the verse, as the simple prayer of a simple-minded Arya, whose rude conceptions of a God were no higher than that of regarding the atmosphere around us eomething dirine, that might come at his call, drink of the soma he had prepared, and listen to his call Bir Garu Datta makes the science he asserts the Rigveda contains, depend not upon grammar and authoritatire rendering, (sach as Yasla), but apon etymology ; and the fatility of this as regards its securing for the Rigveda any extraordinary credit, I have already shown when I demonstrated that'layn,' air and wind, hare exactly the same connotation, so that what may be claimed for the one, may, with equal right, be claimed for the three 6 If ine plaining the above lines of Tennyson, a Professor in the Chair of Englislı language, should coprert “O Sorros" into mere “Sorrow," he would be, cqually with Dayananda Saraswati," violating the plainest grammar and disregarding venerahlo aczko-its The English Professor, who darts do yon rebanci of grammar os autbontétire precedent, must be regarded as "utterly un-crupulous ·OX IDOLATRY IN THE VEDAS 213 Now, this goes to show that the rendering of the Veda, as put forth by Dayananda and his followers, is not to be trusted, but on the contrary is to be thoroughly mistrusted If this be the Sanskrit Grammar and exegesis taught in the Dayananda College, it needs no special inspiration to onfidently predict that it will be an evil day when any of the alumni of that College go in for a Government Exe amination in Sanskrit (7) Mr Editor, there is an axiom of Panını, Vahulam cchandosi," which occurs in his grammar some 18 times Now this axiom or sutra would seem to be the Magna Charta of Dayananda and his followers, for, it means in the hands of unscrupulous people, that the Veda mean just what any one may choose to make it mean, and so becomes not merely “ Vahulam” but'bavala '(8) may 7 Such a malicious language is purely Christian, for, to tell the truth, not only is the Dayananda Anglo Vedic College suffering from this mistrustful teachiug of idolatry, bat all Schools and Colleges where Dhilton, Tennyson, Shahespeare, Goldsmith and tho remaining host of Chrsitian get idolatrous poets are taught, are suffering from the same disease 8 The charge 18 utterly unfounded, and only proves the bavala of the writer of the charge --Gurudalla Vidyarthr The passages quoted by Pundit Guru Datta are after all from the works of poets, who may, (according to Mr T Williams' canons, of course,) inculcate the rankest idolatory for what Mr Williams cares A man of such deep faith would require something directly from the inspired writings To please dir Williams we open the word of God and, after a minute's looking over, light on the following edifying passages Lift up your heads, O ye gates , even lift them up, ye everlasting doors, and the king of glory shall come in” David's Psalms, Psalm XXIII Verse 9 "Make a joyful noise unto God, all ye lands” DPS. P LXVI VI “Why leap ye, ye high hills ? David's Psalms, Psalm. LXVII IVe leave it to Mr Williams to say whether or not the Bible, inculcates idol-worship according to his mode of finding out idolatry in another man's sacred book EDAP

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·A REPLY
TO
MR. T. WILLIAMS' CRITICISM
ON
NIYOGA.

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·À REPLY TO Mr. T. WILLIAMS' CRITICISM ON NIYOGA. Says a writer,-"To ascertain what a person's character 19, inquire of him concerning the God in which he has faith, and his reply, of legitimately and lionestly stated, will be a disclosure of his own disposition and spiritual or intellectual growth This proposition is perfectly true The whole experience of man and nations justifies it, and the Bible of the Christians is also a proof of it “God made man in His own image," says the Bible (Genesis, I, 26) Therefore, man, as an image, iereals the nature of God, or man 18 (in lus own notion) just what his God is. Or, perhaps, it is more true to say that man makes God after his own image Eren in this case God is a true index of his own character and intellectual worth ? Taking this truth as our guide, we wish to examine, in this article, T. Williams' character and worth as a critic of Dayananda For, as it 13 invariably true that “it is a giddy head that thinks that the world turns round," may it not be that what Mr T Williams stands himself accused of, be exactly what lte charges Dayananda with The fact is, that T Williams has the good fortune of wearing the spectacles of Christian prejudice, and to him, just as to a jaundiced ege, every thing appears tinged with the colour of his spectacles T Williams in his article appended herewith charges Dayananda with Having scant respect for the Vedas 2 Preachung the astounding, grossly unmoral and monstrous doctrine of Niyoga. 3 Haring the unenviable distinction of so fathering the doctrine on the Rig Veda 4 With telling a lie, gross lie, a deliberate lie, a terrible lie, and with scandalously falsifying the Vedas 5 With idiocy 6 With being a dangerous eneny ofthe Tedas of hus times, and, lastly, T Williams, with a truly Christian spirit absorbed at the palpits, damns Dayananda and his doctrine In this article I shall make no distinction between "Lord," es oceurring in the Old Testament, and Christ For, the "Lord” of the Old Tostament is Jehorah, or God, whereas the world-renowned (bo- 1 ·215 A PEPLI TO I WILLIAMS cause of its pre-eminent intelligibility) doctrine of Trnity will have that God the Father (Jehovah), God the Son (Christ) and Holy Ghost (the Lord) are one and the same. I will, therefore, substitute for the frord 'Lord,' in the Old Testament, the word Christ, to give it a pleasant, modern Christian, garb. And not to proceed with the subject I shall show that what T Tilliams accuses Dayananda of, if the Bible be true, is that Christ (Jehovah or Lord) stands accused of T. Tilliams accuses Svamı Daşananda, firstly, of having scant respect for the Tedas. Yow to quote Paul (1 Cor 7, 12). "Bat to the rest speak I, not the Lord.” Again (2 Cor 11, 17.) “That which I speak, I speak it not after the Lord, but as it were foolishly, in this confidence of boasting. ; But be it remembered that Paul is an inspired personage and Paul's inspiration, which means Christ's thoughts, led him to say that what he is inspired of (a portion of the Bible), is not after the Lord but foolish and aninsrued. Therefore, God or Christ stands accused of having scant respect for the Bible, for he declares that the Bible is not inspired. Sccondly, T Tlliams accuses Swami Dayananda of preaching the astounding, grossly immoral, and monstrous doctrine of Niroga. Te quote from Deuteronour IIT õmm 10 -" If brethren dwell together, and one of them die and hare no child, the 17fe of the dead shall not marry without into a stranger, her husband's brother shall go in unto her, and take her to wife, and perform the duty of un husband's brother unto her and a shall be that the first born, which she beareth, shall succeed in the name of his brother, which is dead, that his name be not put ont of Israel. And if the ran bke not to take his brother's wife, then let his brother's wife go up to the gate anto the elders, and say 'my husbaal's brother refuseth to raise up anto his brother a name in Israel. He will not perforin the duty of my husband's brother' Then the elders of the city shall call him, and speak unto him and if he stand to it, and say, 'I like not to tale her, then shall his brother's wife come unto him, in the presence of the elders, and looze his shoe from off his foot and spit jo his face and shall ansrer and say, “so shall it be done arto that man that m!! no boild up his brother's house and his house shall be called in Israg the hoase of hum that has his shoe loosed” This is clearly Mor, und? - Christ stands accused of preaching the astounding, gTOSSI imm:or.l, and monstrous doctrine of Jiroga" Thirily, and consequently Christ stands accosed of haring tho unenrally distinction of having fathered this doctrine upon the Bible. Fuurills, T. Williams accuses Dayananda of telling le, a deliberaic lie, 2 ternule us, and a scandulous falsưication, ·CRITICISDE ON NIFOGA. 210 Now, I Kings 22, 23 "And there came forth a spirit, and stood before the Lord, and said, I wil persuade him And the Lord said unto him, wherewith ? And he said, I will go foit), and I will bo il lying spirit in the mouth of all his prophets And lie said, thou shalt persuade him, and prevail also, go forth, and do so Now, therefore, behold, the Lord liath put a lying spirit in the mouth of all tlieso, thy prophets, and the Lord hath spoken evil concerning thme" Agai, (2 Thes 2 II)"and for this cause, God shall send them strng delusion, that shall believe a lie" Does not the Christian God here stand accused of puttung lie in the mouth of his prophets, of deluding people by a lie,“ a gross he, a deliberate lio, a terrible lie, and a scandulous falsification”? Fifthly, T Williams charges Swami Dayananda w7th idiocy. "Idiocy," says Webster, "18 a defect in understanding.” To show that Chust or God suffered from this defect e tuin to Gen 1-30, where it reads —"And God saw ererything that He had made and beheld it was very Good" Helstu God's understanding every thing He had madu appeared very good Again, in the 6th Chapter and sixth veise of tala same book, we read "and it iepented the Lord that He had made man on the earth and it grieved lum at his heart Froin the above it is clear that time proved to God's defective understanding that he had cherished fallacious hopes of his creation being very good, as, on the contrary, it turned out a source of repentence and grief to Jum Is not this defective under star ling, idiocy? God or Christ, therefore, stands accused of idiocy with which T Williams so anxiously charges Dayananda We have shown how Christ declares the Bible to be uninspired, and, therefore, declares himself als a dangerous enemy of his Bible no wonder, then, that I lillianis should chargo Swami Dayananda with being a dangerous enemy of the Vedas of Huis time And, lastly, T Villiams, with a truly Christian spirit, throws lus missionary weapons against Sıramı Dajananda, whom hic represents as exposed to a damning charge This is no more unlike T. Williams' God than the former charges were “ The Biblo represents God or Christ as cursing and as dooming to pain and agony, to servitude and death, whole races of hus creatures, thoughout all lands and throughout all ages, for the sin of one individual It represents him as cursing all serpents, making then cursed aboro all cattle, dooming them to go on then belly and eat dust, as putting enmity in men's hearts to rards them, becausc one solitary serpent tempted Ere It represents him as dooning all women, 5 cursins the earth for the son of one man, cuising it to bung forth thorns and thistles to annoy all future gei erations, dooming all innkind throughout all lands and throughout all ages to eat of the ground It is ·220 A REPLY TO 1. WILLIAMS in sorrow all the days of their life, to eat the herb of the field, to eat their bread with the sweat of their brow, and, lastly, to return to the dust. The thought is appalling Countless millions mercilessly doomed to daily and hopeless misery for sins committed before any of them were born, as if one blasphemy were not enough One word before tre come to the proper subject Let T. Williams always remember what his Bible teaches He alone sliould throw arrows at his brother who 18 humiself innocent Mr Williams, you should first clear the Bible of its disgusting absurdities and monstrosities, its evil and pernicious doctrines, thus rendering yourself and your God innocent, before you raise yonı head to attack the doctrnes of the Vedas, which, Bibhcally circumstanced as you are, Dotwithstanding your twenty years' patient study of Sanskrit, you are as unable to grasp as the little Grammar Schoolboy bis dusty Greek or Hebrew. And now to the subject Speaking of Rig, 10 10 10, the authority adduced by Swami, the Pev Missionary says Are you not aware, Sır, that in what Dayananda quotes from Rig Veda 10 10 10, the speaker 18 a brother and the uoman he speaks to 28 that brother's sister il! The speaker is Yama and the woman he speaks to is Yamı, aye, not only his sister but los twin sister” It needed a special revelation in the nineteenth century for the missionary elite, T williams, to know that Yama and Yami were twin brother and sister The proof of this revealed text of T Williams' inspiration we will learn by and by, but the sinister motire in his insisting upon this personal revelation is obvious and it is purely Christian Like a serpent under the rose, he throws his flattering, flowery feelers among the self-deluded Hindus, to exasperate them against the Aryas by joining in a common cause, pretending to show that since the mantra means Yamı asking her brother Yama's hand and Yama refusing it, the Vedas do not sanction Niyoga This is all pretence, the hidden insinuation is that there were ancient Aryans, the rerered and sacred forefathers of the Hindus, the great olden Vedic Rishis, among whome even such a depravity prevailed that a sister dared ask her twin brother's sacred mshily hand In the light of present cnticism, such hypocrisy shall no longer last, and no more will T Williams arrogate the position which belongs to God alone Here is T Williams' arrogant blasphemy -" I say it with all positiveness that Dayananda knew that it was Yama that speaks and that he speaks to her twin sister Yamı. How terrible, then, is the lie that he is guilty of” Poor Williams, is not your positiveness the most terrible lie that you are guilty of, terrible because you lie against a person, whose staunch moral character even outdoes your ideal Christ? (Vide Theosophist on the subject) As a proof of his assertion, T Williams quotes Nirukta, 6-5-5 and, forgetting the original, falls upon a spurious commentary, buts ·CRITIQISHI ON NIYOGA. 221 her » rising from his sleep, comes to Nir 11-11-13, and quotes "Yami Yamain chakame tam pratya chakshu," which means, according to T. Williams, Yamı desired sexual intercourse with Yama, he refused Where is T Williams' positive assertion that Yama and Yaini, are brother and sister ? Poor Williams can only ieply, “Yaska's commentator says, "an author is not bound by what his commentator might say," Yuska's commentator shares a remorseless fate Admitted that the Nirukta of Yaska 18 a Vedånga, and has full Vedic authority, we trust no one will be so mad as to believe, like Mr T Willains, that Nirukte being a Vedânga, its commentary too 18 a Vedanga. Impotent Christian logic!! He comes now to Kàtyayana, whose words are," zarrasatayor yama yamyoh samvadah Now, learned T Williams, the infallıble authority on Sanskrit, translates Variasiatayor into son and daughter of Vairasvata," and thus infallibly proves that the hymn is & conversation between twin brother and sister But, says Nirokta, 7-26, “ Varzasvata Adityád prerat vata pragatadza,” which means that Taivastata is the sun Again, in Nırakta, 12-10, we read, Adityad Yama mithunam janayam chakare," and, in 12-11, we read, "ratri rádityasya adıtyodaye antardhiyate," whuch means, wherever Yama and Yamı, the couple, are mentioned in connection with Vaivasvata, the sun, the meaning of the allegory cleared is, that the night or gloom disappears on the rise of the sun thing to do with Tama and Yamı, the twin brother and sister, tho sons of Taivastata ? Absolutely nothing There is in this allegory no trace of Yami asking the hand of Yama, or the reverse But Kâtyana, those authonty need not be forced upon us, simply says that Yama means a person desirous of continging the control of his passions, and Yami a similar woman, and the hymn, in an allegorical conversation, describes the duty of such male and female persons T. TTilliams comes, thirdly, to the mantras themselves very proud of counting Yama and Irmi eix times and three times each as proper names, and his proofs of these as_proper names aro His first proof is that in the 13th verse, Yama occare in the Tocatire case and Yami in the fourteenth Ferse in the same case I. T. 15illiams ashamed of laus logic after he has read our critin on his last article on the Idolatry in the Tedas' ve quote from Solomon's song, 13 16," Awake, O north mind and come thon scoth.' Here wind is in the rociare case Will T. Williams' Biblical lozc beliere that "vind 15 a proper name Agaw ve quote from the book of the prophet Isaiah, 1-2,"Hear, O heavens, and give : 0 earth Sre hearens and proper names ásan, ir Isaiah, 21-13, “O se trarelling companies, is corpenes i name Tilliars has perhaps, learnt his Bible and a ?Lission School onls, 0:, he roald ro: have fallez - sca bls lozyc which shines out of the Bible. Has this any He is CAMOUS earth's ·222 PEPLI TO T WILLIAMS T. Tilliams non discorers the relationship of lus Tocatire case, proper names He sars, that Yama calls Tani his kinswoman “salakshma " Does "salakshma" mean kinswoman, or“ of similar Tartues 2" “Further on," Filliams says, "in the fourth Terse, Yama says that Gandharva and his watery wife were their source--nable, and that their relationship was consanguinous-Jam2" " Tatery wife," a Biblical imagination only can concerre, and the husband of such a waters wife, Gandharva, must be residing in tracts of waters mid naral people unknown to ancient Aryans, the inhabitants of the land of dryararta T. Williams has not eren that grain of human dignity and pride which keeps a man consistent Are Yama and Yami the son and danghter of Farrasrata or of Gandharra and his Tatert wife ? T Williams should have anstered this question to lumself before rushing into print Again says he, "in the Sth reise, Tamı says that Trashtrı formed them as husband and wife,dampati, in the womb " This, instead of proving Tama and Tamı as twins, proves them as husband and wife, (if we are to accept the lustorical phraseology, by legal contract or mere ceremony, but thes were rery much naturally inclined, by disposition and constitution, towards this relation. This alone can be the reasonable meaning of Twashtri forming them as husband and wife in the womb Otherwise, are we to think that rise T Williams is piling objections unwittingly against his own position ? Or, if T Tilliams be right, might we not question which of the three alternatives is trae 5" Were Yama and Tamı born of Vairastata, or of Gandharya and his ratery fe, or of Twashtri in his womb ? Again, quoting 9th rerse, says T. Tilliams “that in heaven and earth pairs, mithuna'? e. twins, are closely united” Here again, how does T Tilliams conceire that “mithuna," which means pair, means twins? Does the fact of the pairs being mated prore that the twins are mated T Tilliams' criticism on the tenth terse is no better « Yatra jamayah krintan ajami,” which means, 'the childless become with the cluld by the marriage relation," is translated by our Sanskrit scholar of twenty years' standing, into "hereafter blood relations will do that is unbecoming their blood relationship” At this stage comes the Swami's quotation on Niyoga, there Yama says, « Desire another husband than myself” Tre mar leare rerses 11-12, as the relation of brother and sister, which T. Filliams wants to establish between Yama and Yamı, has already, by his own translations, been prored to be false. Yow, Sir, zf, after this, any one carils as to the correctness of Darananda's translation, rhy, that man is an idiot I have shown that the allegorical dialogue is not betrocen twins and that the Swami's ·CRITICISM ON NIYOGA 223 translation is right Dayananda's vilifier T Williams, calls himself a scholar of twenty years' standing! I am quite prepared to subscribe, however, to this, that, having pioved T Willians and lus God guilty of deliberately telling lies and of hanng scant respect for Bible, thus charging the Divinity with grossly immoral attributes, T Volliams is undoubtedly the most dangerous enemy of the Bible of his times The Vedas, however, are beyond such puerile assail tenownet T. WILLIAMS LETTER. (Replied to above) 0 otentטון In the Satyartha Prakasha, (of 1884) on page 118, Dayananda puts the question —" Does Nıyoga take place even when the husband is living, as well as when lie is dead ?” The answer ho gives huself is --"It takes place even when he is living Now we know what Dayananda means by Niyoga It is that when a couple (man and wife) has no children then the non-impotent party (man or the wife) may cohabit with certain others of the opposite sex for tho sake of obtaining children In the preceding part of the Chapter he teaches what a wife should do when hei husband dies Adrancing from this le here shows what a wife should do even when the husband is living but He starts the astounding doctrine that the wife of a childless man, while that man 28 yet alize, may betahe herself to some other married man in order to haie a child by him Support for tlus m016- tious doctrine ho pretends to find, not in Manu as before, but strango to say, in the Rig Veda , and quotes part of the 10th hymn of the 10th mandala, as the grand authority, and tho only authority for it Now, I do not mean to say that there is no indecency in the Rig Vedn, foi there is, as I can show, but it was left for Dayananda, the founder of the Arya Samaj, to show that the Rig Veda actually enjoins the grossly immoral doctrine that a woman should betake herself to some other mairied man for colabıtation of her own husband be impotent? I do not mean to say, either, that the Hindus hear this doctrine for the first time from the Dayanandis, for it is notorious that as a matter of practice the thing has been done by the Hindus for centuries Use is made in this way of the Panday Brahmans at Allahabad, and it is this kind of thing that has brought such ull fame to the Mahajans of the Vallabhacharya sect, and attaches such an ill character to the Jaina marriage rites But what I would say is this that I have reason for thinking that this monstrous doctrine has now, for the first time, in the hustory of the Hindus, been fatbered ·224 T. ILLIUS ETTEP upon the Rig Veda, and that the unenviable distinction of so fathering it belongs to Dayananda, the founder of the Arya Samaj. But, Sır, the nneariability of this distinction becomes a thousand times stronger when it is discorered that it is all a lie. Yes, Sır, to say that the Rig Veda teaches and enjoins this doctrine is & gross le What can any man think of Dayananda after such an instance of scandulous falsification of the Rig Veda,--the book he professes to rerere as a dirine revelation and get drags so ruthlessly in the mire Are you not aware, Sır, that in what Dayananda quotes from Rig Veda, 10, 10, 10, the speaker is a brother, and the roman he speaks to is that brother's sisteR lli The speaker 19 Yama and the woman he speaks to is Yamı, his sister, -age not only his sister, but his tıcın sister! What Tronder that up to this time no Hindu was ever so mad as to father such a doctrine upon the Rig Veda, for, every Hindu who knew the Veda at all, knew that it is Yama who speaks and that he speaks to his twin sister Yamı Dayananda translates it, saying that the speaker is a husband and the woman he speaks to, the speaker's wife Now, here he deliberately lres I say it with all positiveness that Dayananda knew that it mas Yama that speaks and that he speaks to lus twin sister Yamı HOT terrible, then, is the lie that he is guilty of Illlterrible, because he deliberately lies against a book he professes to beliere in as, and proclaims to be, a divine revelation The only way for the Dayanandis to escape from this damning charge is to show that it is not Yama that speaks and that the Troman he speaks to is not Yamı, his twin sister Bat how rain any such contradiction mast be I will show conclusively For (1) Apart from the hymn itself, the earliest authorty capable of being adduced is Yaska He, in Nır. 6,5,5, quotes the 13th Terse of this same hymn and his comment by saying, “ Yami speaks to Yama," &c dic But lest any one say that an author is not bound by that his commentator might say, I hasten to gire Yaska's Vords When explaining in Nir. 11, 3, 13, the 17th verse of this erening hymn, Rig 10, 10, he himself says, “ Yamı Yamam chakamo tam pratýáchachaksha" which means that "Yamı desired sexual intercourse with Yama He refused her " Now, surely this is plain enough for, it is evident that Yaska and his commentator regard tho verses they quote as part of a dialogue between Yama and Yami, in which Yamı desires cohabitation withi Yama, but that Yama refuses What has this to do with an impotent husband bidding his mfe go to another married man for cohabitation 111 Yaska's commentator says expressly that Yama was Yami's brother Deedless to remind you, Sir, that this Nirukta of Yaska 16 & Vedanga own It is ·REPLIFD TO ABOIE 22) It is and therefore has full Vedic authority How dare Dayanandi go directly in the teeth of Yaska, whom he professes to altogethcı respect, and say that here wo have the case of an impotent husband!! (2) My next authority 18 one scarcely inferior to Yaska Katyayana His Saivanukraanika of the Rig Veda, giung the Rishu and Devata &c, of every hymn of that Veda, is the great authority for these matters and is respected by all He, Káty ayana, too, is the author of the Srauta sutias of the Shatapatha Bi almana of the Yajur Veda, and, as a Grammarian, is second not eren to Panını and the author of Mahùbhàshya, Patanjali, who is ongaged chiefly in illustrating Kátyayana's vàrtikas on Panini's Giammar As to the overwhelming character, therefore, of Kátyayana's authority in all matters such as we are discussing, there can be no question Now, in his Sarvanukramanıka, he says that there is no Rishi or Swata of thus hymn, Rigveda 10, 10, but he says that the hynn is a dialogue between Yama and Yami, the son and daughter of Vanasınt H18 words are “Vaivasvatayor Ynma Ynmiyoh samvadáh ” Sır, apart from the hymn itself, it would be impossible to bring anybody whose authority can, in any respect any whero, approach that of either of these Bnt, now, I turn to the hymn itself Now, (3) (a) The names Yama and Yami occur in the hymn six timos, three times each—as proper names In the 13th veise, Yama occus in the vocative case, 'O, Yama,' and in 14th verso Yaina occ111s in the same case, « O Yami" These are the two last verses Tho Shatapatha shows that no other conştinction than that of tho vocative case is possible This, then, shoirs the names of the interlocutors (6) Now as to their relationship In tlie 2ud reiso Yaina calls Yami his kinswoman, " salahshma ” In the 4th verse Yama s.se thint the Ghandharva and lus watery wife were then (Yumu anul Yamı) source—'Nàbhıl,' and thnt then relationshup was consigum. Ous jami In the 5th verse Yami Sills that Twashtri former them as husband and wife-dampate,' in the womb She hicieby shows they were united as twins and she argues from that that tlicy ought to be mon and wife Again, in reise I, she rrgues in the amo why that in henven and earth, pairs, -' mithuni,'-etums, iro closley united—Sabandu,' and in the same veic she says sho wishes to treat Yann As not consingumonely connected with him In the 10th Yamı says that hereafter blood relation jamiyalı "- dll do rhint is unbecoming their blood relationship In the 11th Yami complains that Yuma, thongh it brother, --' bhrata'-does not help her, and thit, though she is lus sister,--stasn'-get he allows calamity to come opon her In this - 12th verse Yama iefuses to cohibit with Yımı, because he 41- tlicy Jerse __"njaimi ·226 T. TILLIAN'S LETTER REPLIED TO ABOTE. << call him a dimipapam "--who sexually approaches niyacchhat' his sister-'srasaram,' and in the end of the same rerse he says this brother, O fair one, deserves not this,” “na te bbiata, subhaga, rashiyetat" in the Atharva Veda copy of this hymn this verse is enlarged and Yama's refusal made more decided and solemn. Now, sir, if after this any one cayıls as to the relationship of Tama and Yami, trhy that man is an idiot. I lare then shown that the speakers throughout this dialogue, are twins, a brother and sister The sister Yamı desires ardently that her brother Yama should sexually lie with hier The brother Yama points out the sin of so doing, and steadily refuses her, but tells her, to desire and embrace some other man It is just thuis in the 10th rerse that Dayananda quotes, and translates falsely, so as to show that a roman should, if her husband be impotent, betake herself to some other married man, for the sake of obtaining off-spring !!! Dayananda's apt scholar, Guru Datta, calls his master · the only Vedic Scholar of hus time" I am quite prepared to subscribe, howerer, to this, that haring piored Dayananda guilty of deliberately falsifying the Veda and of endeavouring to father upon the Rigveda a grossly immoral doctrine of which that l'eda is wholly innocent, Dayananda is undoubtedly by far the most dangerous enemy of the Veda of his times ·MR. T. WILLIAMS ON VEDIC TEXT NO. 1, "THE ATMOSPHERE." Mr Guru Datta says that the Vedic word “Vayu" conveys tho meaning of " light, mobile, treinoi-communicating, effluya-canı ying medium" He has no othei authority for this meaning than the verbal root from which the word 'Yayu' is deuired * Now, Su, whatever meaning the word Vayu' may have on account of its derivation, that very same meaning would the English word "wind” have, and also the Greek word, Englished as,' air," foi, both these words hare the same root as “Vayu," which 100t is no more or less than that lepresented by the Sanskrit “Va't Mr Guru Datta is worng in saying that the Nuuktakar derives "Vayu from the root " to move, to carry odoriferous matter, or from 'yah' to communicato tremors ” Yaska, the prince of Nnuktakăras, only gives "va (Nir. 10, 2) and his commentator adds to “Va," "gatigandhanayos quoting from Ad P It is probable that this "gandhana" suggesteu Mi Datta's odoriferous matter," but he ought to know that it 18 now & settled thing that the word gandha”-smell-comes from the verbal 100t “gandh," which never means to smell, but to go, or to hurt, or to ask, and "gandhana is fiom thuis verbal root and not from the noun "gandba” But this is not huis gieat mistake in 1115 derivation of " Vayu ” it 18 in his saying that Vah" is given by a Niruktakar as an alternate root! What is his authority for this? * No othor authonty, it must be remembered, is at all required For, in the Vedic literature the jaugika scnso of the word is the only guarantco of its correctness, and in somo cases, is the only senso possibio to gro to a word - Guru Datta l'ida yarthi + Thus is incorrect, for, it is only proper to take that senso of the word only, wluch is recalled into consciousness of those who employ the word slienever thio word is spohen Nou, tlio word 'wind' does not recall any such mcaning in tho minds of its speakers But in the case of Verlic nord, (which as Velic are quito distinct from Lankıkn), no senso is at all recalled, unless it be tho ycry scnsc accruing to it from its derivation This essential difference between Laukiha and Vedic words, the critic does not understand, and henco his mistake - DV # The crtio 18 wrong when he thinks that tho author of the Terlic Text No I confounds "Gandhana with the noun gandha " For, it is "gandhann" much meus a form of Suchana producing that form of consciousness which is called emelling - GD ·228 TWILIAJIS ON VFDIC TEIT VO I He should have giren chapter and verse for his statement The deriration from va' is clear enough and the only one given by the chief Niruktakar Yaska, or by any other commentator that I have yet seen It is from this root that " Wind” and “ air" 7 are derived, so that I repeat, tyhaterer Mr Datta has to say for “ Tayu," that is true, that must also be said for those two words His ituperate reference to the word “ar” is both foolish and ignorant I Now from what I have said, there is nothing specially to be attributed to the Vedas because this word “Vaja" occurs in it as an appellation of the Atmosphere. Long before Maddhucchandas composed, if Mr. Datta will have it, sau this Rk, the idea of the word Vayu” as an appellation for the atmosphere was the common property of all the Indo-European peoples & OT, + and « ," from ar Is it not strange to find that the critic should betray the very same ignorance of Nirukts with which he charges Mr Guru Datta. For 'ca' is not the only root giren by Nirktakar, as the critic would suppose, but in one place whose reference is not giren in the text, the Nırıktakar derives it from at least these, 'rati,' 'vetti' and eti,' I quote the passage from memory, Vayarrater vetter rosyadgatı karmanah, eterti sthaulashtrre-Éd A P + Bir Williams must be a great philologist to derire 'pind the same root - Ed A P. I Mr Williams could well bare spared such harsh words They cannot prore his contention -Ed. A. P That does vague philology know of human history. Long ages after dladdbuchhandas or earlier rishis sat this Řk the Earopean nations had not even assumed their existence, what to say ef the idea of the word 'rayn' as an appellation for the atmosphere' being the common property of all the Indo-European peoples - DV ·MR. PINCOTT ON THE VEDAS. 1

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·MR. PINCOTT ON THE VEDAS. +0 Of It is, no It will be interesting for oui readers to hear that a well-known man in England of Mr Pincott's ability, has to say on the subject of the Vedas His lettei on the subject is annexed doubt, "interesting to the Samaj to come to clear Idlea of what constitutes the Vedas” But the Samay But the Samny never lind any unclear ideas about them, for, whenever we speak of the Vodas, the term is to us "self-explanatoiy," and, no doubt, the four well-know it Sanhita books are present to our mind whenever we speak of the Vedas. It has been a matter of gicat difficulty, of course, for European Scholais to distinguish between the Vedic and the non-Vedic, for, aigung upon merely hypothetical grounde, founded not upon any genuine scholarship of Sanskut literataie oi language, but upon a Pseudo-philological and evolutional grounds, mainly deuring their support from the so called Comparntive Psychology, whereas they veio at the same time piepossessed with a quite erroneous Biblical chronology, these honest, consistent Scholais had to deal with matters purly conjectural, when tho Vedas were presented to them foi study So far removed were the language of the l'edus, their diction and theu subject-matter from what they expected to meet with on a priory conception, that then wholescheme of the alieady well-known methods of intei pieting achæological records had to be given up, and, to meet the demands of then pre-conceived notions, all interpretations had to be elaborated, sometimes forged, and at other times distorted fioni then ongmal sense Hence then conclusion that the term Veda applies to only that poition of Sanskıt literature wbich existed beforo the historical period commenced,” as if, implying thereby, tlint thero was any portion of Sanskıt literature that was pie-lustouc oi ulustorical This they could not help, foi, although a cluonological record of the raious periods at n huch those books of Sanskut literature, which are now called pre-historic oi Vedic, were recorded, cristed, Jet the epoclis assigned according to this system weic so immense as to transcend all bounds of European Biblical matter-of-fact imagin.- tion Howsoever exactly or approximately inay the epochs assigned by Hindu chronology tally with the conclusions of unsophisticated, geological and scientific rese irch, to assign such an immense antiquity to the Vedas was involuntaily perceired to be a dcatlı-llow to the very foundation of Christi uty Under these circunstances of prejudiced European Scholarship, V Pincott does a great service to point ont that the term Vedas can only be applieil to the Sanhuilas The Bralumanns, the Upanishads, the Iranyakas, the Shrauta Sut1728 and the Veuangus, being only meant to explain the Sanhitas, urc decid- ·232 IP PINCOTT edly reduc but not the Vedas, all other books, philosophies, plays, la rbooks, epochs and Puranas decidedly being non-Vedie He also does Tell to point out the various functions of the Vedangas, the Shrauta Satras, the Aranyakas and the Brahmanas But to think that at least some of the Vedangas Tere meant to teach the ceremony of sacrifice nnd proper astronomical times to offer troiship, is not wholly correct The object of the two Pedangas, Kalpa and Jyotish, is decidedly sacrificial and astronomical, but neither the sacrifices are meant as ceremonies, nor astronomy as intended to fix times for offering worship The object of both is to elucidate certain problems concerning the constitution of the moral and physical universe, a proper understanding of which can alone ensare a realization of Vedic truths And again, to think that the Brahmanas treat of transcendental subjects and were first uttered at"a time when no contradiction or objection was anticipated, for, all questions of probability or possibility are throrin to the winds and the Wildest statements are unliesitatingly made in simple faith with all the luxurance of unrestrained groth, evinces an ignorance of the Bralimanas thich is in no way praise orthy Discussions on transcendental subjects there are, and the wildest statements are so as the simple faith of Christians can not conciere of the truthful luxuriance and unesti aried groicth of theological truths Laping aside these differences, we are at one with Mr Pincott in the funohons to be assigned to rarious Vedic records As for the Vedas themselves, there is niach to differ That in the older period only three Sanlitas were recognized and the language of the Atharra Veda is so modern that the same antiquity can not be assigned to it, is not necessary for us to refute, for, keeping ont of consideration the application of the term Atharian to the fourth Veda, it cannot be doubted that the fourth Veda is mado mention of in the other Sanhitas To quote, for instance, from the 31st Chapter of Yajur Veda, 7th Jlantia, Tasmad yahnyat Sarvahuta Richa Samanı Tanıre Chhandansı Yanvietasmad yajus tasmadagayata The emanation of the four Vedas from the Divine essence is clearly pointed out under tho four respertire names of Rrg, Sana, Chhandansi, and Yogu, and to preclude the supposition of Chhandànsı as merely meaning metrical compositions and therefore as simply qualifying the other three Vedas, the ierb zazn 17C is distinctly coupled with Chhandansı which clearly shows that a fourth Teda is made mention of It remains not for the lustorical genius of Luropean scholars to discorer that an anterior Teda existed still before the others and to prove beyond donbt that the one referred to is not the Atheria The ralue of the assertion that “ 'no Larnnoan Scholar would dream of placing it (Itxarra) lugher than the Bralunana period,” is sofficienth plain As for its being the source of Hindu religion, ono has only to refer to the rarions Saistear Padhitis and to find out how many mantras of thus Veda are used in them, ·ON THE VEDAS. 233 We come now to the other thiee Vedas, for a correct knowledge of the respective functions of which we would refer the reader to Tho Terminology of the Vedas.” But we wish to point out in this connection that the mistake of European Scholars in a guing the priority of the Rig Veda from the fact of the Yajur and Sáma texts being wholly or partially found in the Rig Sanhita lies in their ignorance of the modifications both in sense and relation effected by what are called the Sraras of the Vedas, a branch of study which Europeans so little know of. That the same mantras appear in different Swaras, and with different devatas in the three Vedas, may be taken as a proof of the priority of any one of them to the other two, but the proof really amounts to the statement of the independence of the texts of the three Vedas We come now to the Rig-Veda, whence according to the European scholars, the two other Vedas are derived IVe shall not dwell upon "the simple directness of its style nor upon "the plain mattera of-fact way in which all its statements are made," for, the aphoristic saying, Bhudhe purvrha rakya kritir ucde, 16 everywhere in the Vodas ve meet with a diction designating the highest intelligence, is too well-known to be disputed Further, as clearly proved by Jaimni, the Vedas are not “the natural out-pourings of the human heart in times beyond the reach of history," they are rather the Divine influxions of religious injunctions at a time which forms the first link in the chain of History To a reader well-Tersed in the Bible, it is easy to conceive that the saciifice should come to be regarded as a simple spontaneous act of woiship," but to the unsophisticated inquirer, unless he be a believer in the preternatural doctrine of vicarious atonement, the saciifice, as understood by the Christian world, is neither a “simple nor a spontaneous act of wor- Surely, the above-mentioned doctrne plus the antheological belief that God can be moved or propitiated by flattery or presents made, can afford a ground for such an unqualified assertion as that of the sacrifice” being being a “simple spontaneous act of worship Tuo yanna, so ignorantly trsnslated by the European world as “sacrifice," really implies an application of natural principles to practice, and, by the consent of the Rishis of India, became necessarily significant of such applicsūon for sanitary and chartable purposes. The assertion further made with respect to the Rig Veda being a collection of poems "repi esenting various stages of der elopinent," also deserves to be considered The first and natural impressions produced upon seeing a book bearing a definite dame is that of its being the production of une authoi, and this is the impression naturally believed in until further evidence is iecieved to the contraiy. To sliall deal with the Vedas also in the same light. slup" ·234 JLE TINCOTT mises. It is assumed that there is one author of the Vedas, so long as evidence to the contiary does not overthrow this assumption Such erzdence in the case of the Tedas is mainly two-fold --Firstly, because ratione portions of the mantras are assigned, how it matters not, to different Rislus, and, 2ndly, some mantras seem to contain simple prayers of child-like faith, others are profoundly plulosophical,"*" tule others, again, are, distinctls sacerdotal" Since childlike,” and “philosophical cannot both originate from the same source, nor perhaps in the same age, it is essential to assign not only rarious epochs, but different authorships also to different portions of the Vedas Such being the evidence of the various stages of derelopment represented in the mantras, it behores the truth-seeking inqurer as well as the honest student of the Tedas to note down that the truth of the conclusion entirely depends upon the truth of its pre- Parts of the Tedas proclaim “child-like” faith and others are "profoundly Philosophical ?” Day not our system of interpretation, which assigns so wide a difference to the contents of different portions of book held equally authoritatire and equally ancient by its belerers, be wrong? It is more reasonable to believe that our interpretation is wrong than to hypotheticate different epochs as well as different authorships to meet our fancied interpretations. Br some the Tedas have been constructed to yield abundant stock of historical harrest as thus interpreted The fact of " Gold and silver ornaments, par chariots, costly dresses, handsome buildings, mannfactures, trade, sea-rosages, ceremonial obserrances and sereral classes of priests being mentioned in a book” which also speaks of the Sapała Sindhra, or the seren rirers, is indeed an infallible evidence of the adrauned state of civilization May not a student of Bacon, meeting in the currse of his studies with rich and faithful dissertations on the methods of experimental philosophy and inductire reasoning, as infallibly conclude that when Bacon's Nozum Organum firet sau the it, the country of Burn's naturity was in a highly adranced state of cirilization, for not only aro all the methods of scientific un estigation Ingin and therefore practised but they are found mentioned INCIDENTALLY,- fact so significent of the entire familiarity içith clience in those days? Te come now to the recent discovers that the hymns of the Rig Teda, contrary to the previously preralent opinion, are arranged ma definite order, according to the family and poet to which they art ascribed, according to the deity addressed and according to the length of each poena discorers which at once throtrs light on the Puig Veda being a collection of one thousand, serenteen hymns arranged in ten direions, six out of which, not to speak of the other four which are occupied with the ritual of an ancient sacrifice, with ire praises of the sacred liqaid offered at the scrifice, and with the mythological miscellans, have been preserved traditionally in six ·ON THE TEDAS 235 ancient families or tribes The seciet of all this is that European scholarship 18 not as yet aware that vansha or family in ancient India was constructed according to birth or according to learning, the one being called gotra or jativansha, and the other 22dyakul The different Rishis, the seers of the mantı as which are so ignorantly ascribed to them, belonged, by virtue of their being seeis of the mantras, to the same vidyalcul and not to the same family or tribo We have finished briefly our remarks on the Rig Veda and Feiy summarily disposed of the misconceptions that have crept thereon One thing mors and we have done It is to be deplored that the six schools of philosophy should have been so much misunderstood and misconcoived by European scholars The Darshanas date at a period when not a trace of Buddhism was at all to be found, but the sceptical, atleistic, and reason-demanding temperaments have never been raie, and the contioversial character of the Darshanas, apparent to the European scholar, is due rather to the comprehensive, imaginative, clear, anticipating and fore-casting minds of tłie Darslianawriters than to the hurricano sweepings of the Budhistic reform, a re-action which is rather embodied in the new-Vedant of Shankracharya, than in the Darshanas We shall, at on leisure, take up and dwell upon, at longth, the various points herein but briefly touched, at some future date MR. PINCOTT'S LETTER, Replied to above, +0 Oto case It cannot be other than interesting to the Samaj to come to a clear idea of what constitutes “the Vedas” plany people speak of the Vedas" as though the term were self-explanatory, or as though some well-known books were always present to the mind whenever the expression was used This, however is rery far from being tho The majority of people have no idea whatever as to what constitutes " the Vedas " Hindu scholars apply the tem to much which Europeans peremptoruly reject as obviously non-Tedic , and even Europeans are far from unanimous as to the precise limits to be ascribed to the Vedas Bro upon one point there is no doubt or variation of opinion among both Enopeans and Hindus, and that is, that the term" Veda " applies to only that portion of Sanskrit literature which existed before the historical period commenced « The Vedas," properly speaking, comprise only tliat fragment of Ilinda literature wluch is beliered to be the revealed Word of God, and the term is ·236 IP PINCOTT of the series precisely equivalent to the Bible among Christians and the Quran among ilusalmans But when we have armed at this conclusion the difficulty is not remored; for there are no generally recognized books which can be presented to view as “the Vedas," there is, instead of that, a rast literature, unsettled quantities of which are held to be Fedic, and the rest more or less secular. In the fet moments at our disposal I cannot explain the simple, bat laborions methods by which scholars have separated Sanskrit literature into its various stages, and have established the truly l'educ portion of the whole The application of the simplest tests rereals the fact that the Puranas are subsequent to the Darshanas or philosophical works, and that the six schools of philosophy, the law-books, the plays, and the epochs, were all composed after the great grammatical epoch, when the famous works of Panini, Yaska, and the older Pratisakhyas, were put together for the purpose of explaining the still more ancient Vedas Pandit Guru Datta, to those learned paper we listened at a recent meeting, states that the rery language in which Sanskrit books are written, marks the historical derelopment His words are, “Sanskrit of the Paranas is so different from the Sanskrit of Mahabharata and that of the Darshanas, which again is so different from the Upanishads, that the clear line of demarcation in each case is easily laid down The various processes of intestigation have established the conclusions that the books called the called the Sanhitas are the oldest Hinda books now existing , that next to them come the Brahmanas, and in ntimate connection with these last are books known as Aranyakas, and chers called Upanishads, and that these were followed by treatuses known as Srauta Sutras, and the Vedangas Most of these books are by rell-known historical personages, and, indeed, the names of even the sain's who first proclaimed the Vedas, are, generally speaking, recorded, althongh the saints are not considered to have been the authors of chat they tanght They are held to have been highly faroared mortals who received from On High certain Dirine revelations, and then pralaimed to their fellow mortals the secrets ther had received But aſ the works of which we are now speaking are intimately bound together by one great fact, that, whether ascribed to anthors or to divinely inspired saints, they all directly refer to and are based upon, the books called Sanhitas The object of all the other Vedic works is to explain the neaning and the proper use of the portion called Sanhita , and this of itse.f is sufficient to show that the Sanhitas are the most ancient relics of the Hindu religion, and form the back gronnd, so to speak, of all Hirdu literature In short, Sanhitas form, properly speaking, the Vedns, the other trorks to which I have just alluded are certainly Tedic, because their whole object is to explain and illustrate the Vedas , bat no other portion of Hinda literature, sare the Sanhitas, Brahmanas, &c, has any right to be included under the terms Peda or Tedis, All the books which ·ON TIE TEDAS 237 we hear so much about--the Philosophies, the Plays, the Law-books, the Ramayana, the Mahabharata, and the Puranas—are quite outside the pale of Vedic literature This matter is of much significance to the Arya Samaj, because one of the rules of that Society is a pledged reverence for the Vedas. It is impossible for me to enumerate the various works which are really Vedic, nor is it necessary that I should do so Without reckoning abbreviations and commentaries, the India Office Library alone contains about 300 original Vedic works It happens, however, that all Vedic works may be classed under one or other of the following leads The Vedàngås which teach the student how the words of the Veda should be pronounced, grammatical construction, and derivation of the words, the metrical rules for correctly reciting the ceremony of gacrifice, and the proper astronomical times for offering worship 2 The Srauta-Sutras These important treatises give the complete ceremonial for the performance of Vedic rtes both in public and in private They comprise special treatises for the different kinds of priests, teaching them how and when they should perform their various functions in conformity with the Veda. 3 The Upanishads These are short works of a highly philosophical character treating of the hidden meaning of the Brahmanas and the ancient hymns, and reasoning on the nature of God and the soul with much earnestness and logical acumen 4 The Aranyahas These form one branch of Upanisnad literature, but there is something about them of a more primitive character They were intended to guide the thoughts of the ancient ascetios, who, after performing the active duties of life, retired to the forest and spent their declining years in reflecting on the spirtual meaning of the Brahmans 5 The Brahmans These are, primarly, ceremonial works for the use of Brahmans, but in addition to the directions they give for the performance of sacrifices, they comprise a great deal of extranoous matter connected with the origin and history of the world, speculations of a more or less philosophical character, mixed with explanations, old stores, &c These works have preserved for our use the first speculations of the Brahmanas on transcendental sub- Jects, and they were obviously first uttered at a time when no contradiction or objection was anticipated, for all questions of probabilaty or possibility are then thrown to the winds, and the vildest statements are unhesitatingly made, in simple faith, with all the luxuriance of unrestrained growth These most ancient works, however, were always held in deep reverence, and are recokoned part of the Revealed Tord, The primary use of these curious works was, ·233 JIR FISCOTTI ; horrerer, to explain the sacrifices at which the older hymns were sung, and, therefore, they also are only dependent upon and grew out of the Sanhitas This brings us to the last and highest point in Hindu literature ; but in order to lead the mind back to the starting point of all Hindu religion we must examine the Sanhitas themselves, and see what relation they bear the one to the othor In more recent times four Sanhutas are reckoned, called the “Rik," the “ Sám," the “ Tajuh, and the Atharra In the older period, horrerer, only three Sanhitas were recognized but no one can deny the modern character of the language in which the Atharra Teda is expressed, and allot at the same antiquits as to the other three. Indeed, Indian commentators themselves are very undecided as to its authority, and no European would dream of placing it higher than the Brahmana period, the stýle and language of Thich, in some pårt, it resembles. The Atharra is most certainly not the source of the Hindu religion, and may safely be set aside There remains, then, the three primitire Sanhitas ; and of these tro may be immediately distinguished from the remaining one by purely ritualistic character. The “Yajuh,” as its rery name tells us, is "that br which the sacrifice is offered ," and it consists of rerses almost entuels taken from the Rık-Sanhita, accompanied by profuse directions as to the actions to be performed while they are being recited The Sáma consists of hymns and parts of hymns the Thole of which is taken from the Rik-sanhita ; but in the Sáma Teda, these quotations are arranged in the order in which they are to be chanted at the sacrifice It is perfectly plain that both the Sáma and the Yajur must be subsequent to the Rik-sanhita, for they consist of little else than quotations from the Rik, taken out of their natural poetic connection, and placed in the artificial order necessary for sacrificial purposes Setting, then, these rituals aside, tre come to the work thence they were both derired the famous Rik," or Rigveda-sanhita This work is conspicuous in all Indian literature by reason of the simple directness of its style, and the plain matter-of-fact way in Thich all its statements are made It contains the natural out-pourings of the human heart in times besond the reach of history, when the sacrifice vas a simple spontaneous act of worship, and man was looking up, in hope and fear, from nature's works to nature's God. The Rig Veda stands high and away abore all the speculations and crudities which have been built upon its honest statements, and will continue to stand a monument of unaffected piety, and a perpetual beacon to guide the human mind in the path of Truth It must not be supposed, howerer, that the Rigveda is a collection of simple poems expressing one phase of thought and civilization , on the contrary, it contains poems differing widely from each ·ON THE VEDAS 239 > Tyas an other, representing various stages of development Some are simple prayers of child-like faith, others are profoundly philosophical, whule others, again, are distinctly sacerdotal When these hymus first saw the light, the country of “the seven rivers advanced state of civilization, for, we find frequent mention of gold and silver ornaments, war chariots, costly dresses, handsome buildings, manufactures, trade, sea-voyages, ceremonial observances, and several classes of priests But all these things are mentioned incidentally, the poems themselves are short compositions addi essed to one or more deities, asking for success in war, prosperity in trade, or long life, in return for the praises offered The Rig Veda contains 1,017 hymns, arranged in ton divisions, the first division I have recently discovered to be the ritual of an ancient sacrifice, and it is probably the oldest ritual in the world, the next six divisions contain hymns preserved traditionally in six ancient families or tribes, all the hymns ascribed to each particular saint being placed together, the eighth division contains hymns which had not acquired general recognition at the time the arrangemet took place, the ninth division is a special collection of hymns in praise of the sacred liquid offered at the sacrifice, and the tenth division 18 a miscellaneous collection of long and short poems of & more or less mythological character, and, for this reason, properly placed at the end It is clear from this sketch of the arrangement of the Rig Veda, that it is not a ceremonial text-book, like the Sama Veda or Yajur Veda , but that it is a collection of sets of poems, preserved from an indefinite antiquity in various families, all the hymns ascribed to one saint and one family being placed together It was formerly my good fortune to discover that, contrary to the opinion universally entertained previously, the hymns of the Rig Veda are arranged in a definite oder, according to the family and poet to which they are ascribed, and according to the deity addressed and the length of each poem The Rig Veda 18 simply a well-ordered store-house, from which poems could be selected, as desired, for sacrificial purposes Some of the hymns were first uttered at a time when official priests were unknown, others were promulgated when a priesthood had come into being, but at the time when the whole collection was brought together in the form in which it has been transmitted to our days, a complicated ceremonial was in existence It was for the purpose of authorizing that cremonial that the collection was made , and it was in order to perform that ceremonial that the special arrangement of hymns forming the first division of the Rig Veda was put together It is impossible to pursue this interesting subject further on the present occasion, but I hope I have said enough to show that the Rig Veda is the only real Veda, and that is the book which all should ·210 HR PINCOTT ON THE VEDAS. study who entertain respect for the Vedas. Everything else in Hindu literature rests upon, and has grown out of that book. As regards the rest, beyond the Sanhitas, Brahmans, Ananyakas, Upanishads, Srauta-Sutras and Vedangas,-nothing else has the slightest right to be ranked as either Veda or Vedic. After the Vedangas, the Budhist reform swept over India like a hurricane, and the Brahmanas vere driven to reason with their antagonists, and to develop the schools of philosophy for the purpose of establishing the logical consistency of their faith During the Budhistic period Greek" influence also spread over Northern India, and when Buddhism fell, all recollection of Vedic ideas and all sympathy with Vedic feeling had passed away Then modern Brahmanism arose, with its philosophies, its shastras, its theatricals, its poetry, and its Puranas The growth of this wild jungle of scholarship and fable was brought to stoppage by successive Muhammadan incursions, and by the final subjugation of the country to Mughal rule Under & more enlightened administration the intellect of India is again developing, and is wisely returning to a study of those real models of national development found in the hymns of the Rig Veda + ·PRINCILPES OF THE ARYA SAMAJ. teristics H18 attributes and I. The Primordial Root--the , Eternal Unseen Sustainer--of God, His characall true knowledge, and of objects made known by true knowledgeaye of all these—is the Supreme God II. God is Personification of Existence, Intelligence and Bliss He is Formless, Almighty, worship Just, Benevolent, Unborn, Endless and Infinite, Unchangeable, Beginningless, Incomparable, Support of all, Lord of all, All-pervading, Omniscient and Controller of all from within, Undecaying, Imperishable, Fearless, Eternal, Holy and Maker of the universe To Him alone worship is due. III The Veda is the Scripture of true knowledge It is the paramount Duty of every Arya to His Word, the Veda learn and teach Veda, to hear it read and to recite it to others IV We should ever be ready to embrace truth and to forsake untruth. Iruth V - All acts should be done in acoordance with Dharma, Righteousness after deliberating, what is Right and Wrong. VI. The prime object of the Arya Samaj-Vedic Church-is to do good to the world, that is, Benevolence to promote Physical, Spiritual and Social good of every sentient being. VII Our conduct towards all should be guided by Love and Justice Love, Righteousness and Justice VIII. We should dispel avidya- Nescience--and promote vidya-Science, spiritual and physical IX. No one should he content with promoting his own Indırıdaalism and good only uli the contrary, he should look foi bis good iu promoting the good of all. X. All men should subordinate themselves to the laws Sabordination and of Society calculated to promote the well- Liberty being of all, they should be free in regard to the lars for promoting individual well-being Noscience Scionce and Altruism ·22:103 1: at the very preworks we will also undertake to Registered For One Lakh. Office Anarkali, Lahore. The dryan Printing, Publishing and General Trading Co., Ld , Lahore. UNDERTAKES THE FOLLOITING BUSINESS : Book Depot. 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