EASY

BAL SATYARTH PRAKASH

Maharshi Dayarnand Narrating Pt.Bhimsen

Writing work of SATYARTH PRAKASH
In NAVLAKHA MAHAL, UDAIPUR.














EASY
BAL SATYARTH PRAKASH
(Child Edition of Satyarth Prakash in a Story Form)



By


(Late) Ved Prakash Suman
Translated by
Dr. Balveer Singh Bhatnagar







2006 1
st
Edition
US $ 2

Publisher
Satya Prakashan
Ved Mandir, Vrindavan Marg
Mathura (UP) 281003

E-Book Translated by
Myitkyina Arya Youths Association
Myanmar.
E-mail: harishkapoor@gmail.com



Introduction

Ther e was a t i me when our count r y I ndi a was t he
pr ecept or and sover ei gn of t he wor l d. The Vedi c cul t ur e
pr evai l ed al l over t he wor l d. Onl y one Vedi c r el i gi on,
one r el i gi ous- book- Veda, one wor shi pi ng- God- Aum, one
supr eme- cast e- Ar ya, one sal ut at i on- Namest e, one uni ver sal
l anguage- Sanskr i t and one cul t ur al f l ag- Aum coul d be
seen. But as t he wheel of t i me moved and l i t t l e ear l i er
t han one t housand year s f r om t he Mahabhar at our cul t ur al
downf al l st ar t ed. Var i ous epi sodes of t hi s downf al l coul d
be seen i n var i ous f or ms dur i ng t he per i od of Mahabhar at .
But f or t unat el y one gr eat soul i n t he name of Yogeshwar
Kr i shna was t her e who t r i ed har d t o st op t he downf al l of
t hi s gr eat count r y. He t r i ed t i r el essl y t o t r ansf or m t he
pi eces of Bhar at i nt o Mahabhar at , t aught a l esi on of
act i vi sm or act i on- yoga i n t he f or m of message of Geet a
( Pur e) . He guar ded t he r el i gi ous essence of t he Vedi c
Cul t ur e. But t he cost of bui l di ng t hi s Mahabhar at was
ver y hi gh. The l oss of l i f e and pr oper t y was t r emendous.
A number of i nt el l ect ual s, val i ant , gener ous peopl e l ost
t hei r l i f e. I n spi t e of al l out ef f or t s made by Shr i
Kr i shna t o save t hi s count r y f r om t he degr adat i on wer e
pr oved f ut i l e.

The cycl e of degr adat i on st ar t ed at t he end of t he
l i f e of Shr i Kr i shna, cont i nued. I n t he i nt er mi t t ent
per i od t he gr eat di vi ni t i es l i ke Budha, Mahveer , and
Sankar achar chya t r i ed t o uphol d t he degr adat i on f r omt i me
t o t i me. They hel d campai gns al so, but t hei r at t empt s
wer e di f f er ent f r om t he Vedi c cul t of l i f e and t hei r
f ol l ower s t ook t hese campai gns f ar away f r om t he Vedi c
r el i gi ous cur r ent s, t o t he ext ent t hat t hey became as i f
adver sar y t o t hem. As a r esul t our nat i onal l i f e was
caught i nt o t he cl ut ches of pover t y, mi ser y, sl aver y and
r el i gi ous ant agoni sm and t hi s wor l d pr eacher became pai d
sl ave of t housands of di f f er ent opi ni ons and f or ei gn
cul t ur e. I n such a canopy of dar kness wi t h t he bl essi ngs
of t he wor l d spi r i t God s one r ay of ki ndness
i l l umi nat ed. I n t he same way af t er Yogeshwar Shr i Kr i shna
one gr eat soul t ook bi r t h i n t he name of Ri shi ( Sage)
Dayanand and bl essed t he womb of mot her I ndi a.

Ri shi Dayanand dedi cat ed hi s l i f e and yout h f or t he
t r ansf or mat i on of past i nt o pr esent and r est or e t he Vedi c
Rel i gi on, Vedi c Cul t ur e and Vedi c Age. I n or der t o br i ng
i n t hi s cul t ur al r est or at i on, t he har bi nger of r evol ut i on
Achar ya Dayanand par t i ci pat ed i n not onl y hundr eds but i n
t housands of di scour ses and t r avel l ed t housands of mi l es
acr oss t he count r y. Not onl y he had bl own t he conch of
r evol ut i on but cr eat ed vast quant i t y of l i t er at ur e
commensur at e wi t h t he Veda and cl assi cal l i t er at ur e i n
or der t o make t hem i mmor t al . The l i t er at ur e cr eat ed by
Ri shi Dayanand r anges f r om huge book l i ke t he comment ar y
on Vedas t o smal l books l i ke t he Aryoddeshya Ratna Mala
and Go Karunanidhi. Ever y page wr i t t en by hi m i s ut most
val uabl e, but among al l of t hem t he Satyarth Prakash
represents the most brilliant form of his ideological
revolution.

Sat yar t h Pr akash i s t hat i mmor t al cr eat i on of Ri shi
Dayanand Sar aswat i , whi ch cont ai ns t he essence of 3000
books st udi ed by hi m. Sat yar t h Pr akash i s t he key t o
Vedas and Vedi c r el i gi on. Thi s hol y book has been
cr edi t ed f or Unknown number of peopl e who had l ost t hei r
pat h br ought back on t he hi gh way of Vedas. Ti l l now t he
t r ansl at i on of t hi s di vi ne book has been publ i shed i nt o
var i ous l anguages of t he wor l d. Thi s di vi ne book has been
appr eci at ed by t he most of t he i nt el l ect s of t hi s count r y
and abr oad.
Wi t h t hi s obj ect i ve i n mi nd t hat t he message of
Satyarth Prakash coul d r each t o t he chi l dr en and yout h of
new gener at i on, al ong wi t h l ess l i t er at e peopl e, Lat e
Shr i Ved Pr akash Suman had cr eat ed Bal Satyarth Prakash
under our di r ect i ves. Some ot her peopl e al so at t empt ed i n
t hi s di r ect i on but on t he basi s of chi l d psychol ogy and
i n t he st or y nar r at i on f or m and i t s si mpl e l anguage and
st yl e ar e i t s speci al i t y.

I t i s a mat t er of happi ness t hat t he edi t i on of Bal
Satyarth Prakash has been gr eat l y appr eci at ed and i n t he
exami nat i on of r el i gi ous t eachi ngs and f or t he pur pose of
awar di ng pr i zes i n many Ar yan School s, i t was br oadl y
pr ef er r ed. Af t er i t s f i r st edi t i on was exhaust ed, i t
r emai ned cont i nuousl y i n demand.

( Lat e) Pr embhi kshu: ( Achar ya)

A Note of Gratitude

The bookl et Bal Satyarth Prakash composed by Lat e
Ved Pr akashj i Suman i n t he di r ect i on of hi s l ear ned
f at her Shr i Achar ya Pr em Bhi kshu j i has been pr oved a
good medi um i n t he at t empt t o get t he i mmor t al book
Satyarth Prakash composed by Rishi Dayanand i n t he r each
of gener al publ i c. I t has enhanced t he ut i l i t y of t hi s
book t wi ce. The demand of t hi s book has been i ncr eased
mor e t han expect ed. Ther ef or e i t has agai n bei ng
publ i shed f r om t he Sat ya Pr akashan i n t he publ i c
i nt er est . We hope and conf i dence t hat t he val uabl e
t eachi ngs of Satyarth Prakash wi l l r each t o t he chi l dr en
and gener al publ i c t hr ough t he medi um of Bal Satyarth
Prakash i n or der t o r echar ge a new r el i gi ous awar eness
among t he f ami l y, soci et y and nat i on.
I n or der t o ext end t he r each of Bal Satyarth Prakash
amoung our over sea s chi l dr en r eader shi p, we ar e maki ng
avai l abl e t he Engl i sh ver si on of t he Bal Satyarth Prakash
wi t h t he act i ve cooper at i on of Dr . Bal veer Si ngh
Bhat nagar , whi ch hel p us t o enhance i t s ut i l i t y f ut her .
The cr edi t of t he publ i cat i on of t he Engl i sh ver si on
sol el y goes t o Dr.Sukhdev Chand Soni, Pr esi dent of Ar ya
Samaj Chi cagol and and Vedi c schol ar Dr . Di l i p Vedal ankar .
I ext end my t hanks on behel f of nyas t o t hese wel l -
wi sher s
Ashok Ar ya
Act i ng Pr esi dent - Nyas



















vks3e
Submission in the service of Every Arya of the world

Become a Satyarth Doot

Universal Satyarth Prakash Message Expansion Project

(At the occasion of completing 125 years of writing Satyarth Prakash)

With the Curtsy: Dr. Sukhdev Chand Soni, Cicago Land, USA


Opportunity to win up to Rs. 5000
In Rs. 25 only






Will
Only 252 Arya Samaj/Institutions?
Out of seven thousand Arya Samajs coordinate with us?




I n t he comi ng 2007, t he wr i t i ng of t he t r anscendent
cent ur i on book Sat yar t h Pr akash i s goi ng t o compl et e i t s
125 year s of i t s cr eat i on. I n t he year 1882 at t he
Navl akha Mahal Mahr i shi Dayanand Sar aswar i f ur ni shed t he
wr i t i ng wor k of i t s aut hent i c edi t i on. Thi s r evol ut i onar y
epi sode of t he wor l d hi st or y speci al l y wr i t t en i n I ndi an
Hi st or y i n Gol den wor ds and wi l l be compl et i ng 125year s.
Need not t o ment i on how t hi s Sat yar t h Pr akash changed t he
f ut ur e I ndi a, how i t showed t he l i ght of t r ut h t o t he
humani t y, whi ch was wander i ng i n t he ut t er dar kness and
f r ust r at i on, how ever y t hought of f r eedomwas i l l uni nat ed
wi t h r ef l ect i ons of t he Sat yar t h Pt r akash? Al l t he
Ar yans ar e wel l awar e wi t h t hi s f act , t her ef or e i t woul d
not be pr oper t o make i t an i ssue of t hi s appeal and
expend t he subj ect mat t er .
I n t he memor y of t hi s gr eat i nci dent , one
magnificent International Function will be organised in
Udaipur from 5
th
to 7
th
October 2007, whi ch wi l l be
di f f er ent al t oget her f r om gener al f unct i ons i n many
r espect s. We wi l l be put t i ng t he out - l i ne bef or e t he
or gani ser s and get your gui dance.
We wi l l st r i ve our best t o appr oach mi ni mum one
t housand t went y f i ve t housand st udent s al ong wi t h t he
Essence of Sat yar t h Pr akash dur i ng t he 18
t h
mont hs bef or e
t he end of 125
t h
Anni ver sar y, So t hat t he new gener at i on,
whi ch i s i gnor ant about t he di f f er ence bet ween Swami
Dayanand and Swami Vi vekanand, may under st and t he
per sonal i t y and cr eat i on of Mahr i shi i n shor t . To meet
out t hi s obj ect i ve t he st udent s wi l l be pr ovi ded wi t h
Easy Bal Sat yar t h al ong wi t h quest i onnai r e and by
eval uat i ng t hei r st udi es, they will be awarded.

We have successf ul l y
connect ed f i ve t housand
st udent s i n f our - f i ve
mont hs under t hi s scheme.
Therefore, our wish is not
a daydream. We ar e sur e
enough, t hough appr oachi ng
1. 25 l ac st udent s i n one
at t empt i s not possi bl e.
Ther ef or e, you Ar yaj as,
devot ees of Ri shi ar e bei ng
appr oched.
Opportunity to win up to
Rs. 5000
in Rs. 25 only

I n br i ef t he mai n
poi nt s of t hi s scheme i s as
under :


Short Outline:

1. The st udent s f r omcl ass si x t o t en wi l l be el i gi bl e t o
par t i ci pat e i n t hi s scheme.
2. Sub- cent r es of t hi s scheme may be opened i n t he
Ar yasamaj / Ar ya Teachi ng I nst i t ut i ons/ Gur ukul s. I f one
cent r e coul d enr ol onl y one t housand st udent s member s
under t hi s scheme, t hen i t may r equi r e onl y 125 such
cent r es. Bei ng t housands of Ar yan Teachi ng
I nst i t ut i ons t he t ar get of 1000 member shi ps,
def i ni t el y wi l l not di f f i cul t t o achi eve f or t he sub
cent r es. Though it requires great efforts.
3. The head of each sub cent r e, wi l l char ge Rs. 25 f r om
each st udent , and f or war d t he same t o t he Tr ust . The
Head of t he sub cent r e wi l l be pr ovi ded ( a) Member shi p
f or ms, ( b) Bal Sat yar t h Pr akash ( c) The quest i onnai r e
based on t hat , by t he Tr ust .
4. Four - mont h t i me wi l l be al l owed f or f et chi ng t he
mat er i al s t o t he chi l dr en and get t i ng f i l l ed up
quest i onnai r es f r omt hemback.
5. The Tr ust wi l l send sol ved st andar d Quest i onnai r e t o
each Head of t he sub cent r e, who wi l l eval uat e t he
quest i onnai r es accor di ngl y. Then mer i t l i st ,
member shi p f or ms and answer sheet s wi l l be f or war ded
t o t he Tr ust .
6. Pr i zes : Ther e wi l l be a separ at e mer i t l i st f or each
sub cent r e so t hat maxi mum st udent s can get pr i zes.
The Awar d Money accor di ng t o sub cent r es wi l l be as
f ol l ows. Fi r st : Rs. 2100, Second: Rs. 1100, Thi r d:
Rs. 700, Consol at i on: Rs. 100 ( Tot al f or 27) . I t
means, i n each sub cent r e out of 1000 st udent s first
30 will get prizes and r emai ni ng wi l l get cer t i f i cat e.
Thus i n whol e of t he scheme First 3750 students will
get prizes definitely.
7. The par t i ci pant s who wi l l st and f i r st 25 i n r ank wi l l
get speci al awar ds of Rs. 5000 under t hi s scheme.
8. The deci si on of Cent r e Head or t he Pr esi dent of t he
Tr ust r egar di ng t he gl obal mer i t wi l l be f i nal . The
decl ar ed amount of awar ds wi l l onl y be possi bl e as
such when t he scheme i s compl et ed i . e. est abl i shi ng
125 cent r es and each Head of t he cent r es enr ol l s 1000
member s. I f t he member shi ps ar e l ess t hen pr escr i bed
l i mi t t he number of awar ds wi l l be r educed at t he
di scr et i on of t he Tr ust .
9. The Head of t he sub cent r e may ki ndl y r egi st er
t hemsel ves f i r st wi t h t he r esol ut i on t o make 1000
st udent member s. I t i s a r equest .
10. Each Head of t he Cent r e
wi l l be awar ded f or
t hi s endur ance as
Sat yar t h Doot at t he
f unct i on of Anni ver sar y
of Sat yar t h Pr akash ( 5
t h

t o 7
t h
Oct ober 2007)
al ong wi t h a pr i ze of
Rs. 2100.
Get t i ng a Pr i ze was not
so easy bef or e.
11. Ther e wi l l be no r egi st r at i on af t er 31
st
May 2007.
12. t he r egi st r at i on f ee f or a br oad st udent i s us $ 2.

Special:

Now quest i on can be r ai sed t hat whet her such Ar yaj an
who want s t o cooper at e but cannot enr ol 1000 member and
est abl i shed sub- cent r e, can they contribute anything?
Our submi ssi on i n t hi s connect i on i s t hat each of
t he Ar yan of t he wor l d can par t i ci pat e i n t hi s scheme.
You ar e f r ee t o enr ol t en- t went y st udent s as member s, and
hel pf ul i n payi ng of f your Ri shi Ri n. Names of such
per sons wi l l be ent er ed i n t he t r ust as canvasser s. Such
i sol at ed pr ospect or s r i shi - devot ees wi l l be l i nked
di r ect l y t o t he cent r e. You may send Rs. 25 f or each
st udent member s, we wi l l despat ch t he mat er i al t o you
accor di ngl y. You wi l l send t he member shi p f or ms dul l ed
f i l l ed t o t he Tr ust and i nst r uct t he st udent s t o send
t hei r answer sheet s t o t he Tr ust wi t hi n f our mont h. The
amount of awar d wi l l be f or t he gr oup of 1000 st udent s
accor di ngl y. Ther ef or e, ever y Ar ya may enr ol some of t he
st udent s as member ar ound t hem. Non- Ar yasamaj i Teachi ng
I nst i t ut i ons al so shoul d be encour ages par t i ci pat i ng. Out
of t hem who wi l l pr ove t hei r abi l i t i es wi l l be awar ded
speci al pr i ze.
Those Sat yar t h Doot who wi l l enr ol hi ghest member ,
wi l l be wi l l be honour ed wi t h an awar d of Rs. 51000.

You may co-operate in this way also:
( a) You may i nf or m us compl et e addr ess al ong wi t h
pi n code and t el . No. of t he Ar ya Samaj s/ Ar ya
Teachi ng I nst i t ut es/ Ar sh Gur ukul s whi ch i s i n your
knowl edge.
( b) Acquai nt t he maxi mumnumber of peopl e about t hi s
i nf or mat i on.
( c) Cont r i but i ng money f or t he hol y wor k.
Matter of happiness: You wi l l be gl ad t o know t he f i r st
cent r e of t hi s uni ver sal scheme has been enr ol l ed as
Arya Samaj Cicago Land wi t h t he cur t sey of Hon bl e Dr .
Sukhdev Chand Soni j i and Dr . Di l i p Vedal ankar j i f r om
Chi cago. We ar e sendi ng one t housand set s t o t hem af t er
get t i ng t hemt r ansl at ed.

You mi ght be gl ad t o know t hat t he begi nni ng of t hi s
scheme was made wi t h t he cooper at i on of Shr i Pr abhat j i
Shar ma ( Har mi st on) i n t he memor y of hi s r ever end f at her
Pandi t . Raj bal Shar ma. I n addi t i on, f or t he st udent s of
Hayar ana Shr i Pr abhat j i wi l l donat e Rs. 25000 annual l y.
I t i s r equest ed t hat al l t he Ar yans shoul d f ol l ow Dr .
Sukhdevchand j i and Shr i Pr abhat j i accor di ng t o t hei r
capaci t y. I f you wi l l cooper at e wi t h your hear t get t i ng
t he obj ect i ve wi l l not di f f i cul t .

Special request:
Every reader shoul d pl ace t he encl osed post er on t he
Not i ce Boar d of any Educat i onal I nst i t ut i on and send t he
encl osed f or mdul l y f i l l ed i n t o us.

Your s f ai t hf ul l y
Magni f i cent Chance
Bot h enhanci ng knowl edge
and get t i ng pr i zes.

( Ashok Ar ya)
Honor ar y Pr esi dent
Mobi l e 9314235101

Contact :
Shrimad Dayanand Satyarth Prakash Trust

Office : Navlakha Mahal, Gulab Bag, Mahrshi Dayanand Marg, Udaipur (Rajasthan) 313 001
Tel: (0294)2417694 M. 09314235101 (Acting President)
9829063110 (Manager), e-mail : satyarthnyas@rediffmail.com



Prologue

Mohan son of Chaudhar y Chandan Si ngh t he chi ef of
t he vi l l age Chandanpur and Sat yapal son of Chaudhar y
Suj an Si ngh of t he same vi l l age wer e good f r i ends.
Sat yapal was br ought up i n t he Ar ya f ami l y, wher eas Mohan
opened hi s eyes i n t he Paur ani k envi r onment . However ,
t hey have a vast di f f er ence of opi ni on but st i l l have
har moni ous r el at i onshi ps among t hem.
Whi l e cel ebr at i ng Mahr i shi Mar t yr s Day dur i ng t he
l ast Deepawal i , Sat yapal i nvi t ed 4- 6 of hi s f r i ends f r om
t he vi l l age i ncl udi ng Mohan. Af t er of f er i ng t hem pr oper
seat s, Sat yapal conduct ed yajna wi t h hymns of Samanya
Pr akar an, Swast i vachan and Shant i kar an, t her eaf t er he
sang beaut i f ul pr ayer s, songs of ador at i on of Mahr i shi
and God. I n t he end he expr essed hi s t hanks t o t he
vi si t or s and di st r i but ed t he of f er i ngs ( Pr asad) .
Mohan obser ved t he whol e scenar i o f asci nat i ngl y.
Hear i ng t he war ni ng t hat -n ; | iln - - i r| rini ( O
my soul why shoul d you not devot e your sel f i n t he
ador at i on of God, he f el t t he epi sode as an eye- opener .
Hi s Samaskars of pr e- bi r t h awakened. Hi s eyes f i l l ed wi t h
t ear s. He coul d ut t er onl y, Sat pal , I am char med wi t h
your AUM , you seemed t o be a Satyugi man. Sat paul sai d
wi t h ut most pol i t eness, Br ot her , i t i s your gr eat ness,
you say so and i f you f i nd anyt hi ng char mi ng i n my l i f e
t hat i s t he r esul t of t he ki nd bl essi ngs of Ri shi
Dayanand. Ext endi ng a book Sat paul sai d, Look my
f r i end! I t i s t r ue t hat t he book Satyarth Prakash, whi ch
has shown t he pat h of r i ght eousness t o a number of
wander er s l i ke me, t her ef or e, i t i s my r equest t o hol d a
pr ogr amme on the teachings of Satyarth Prakash f or t wo
weeks at your campus f r om t he next Basant Panchami. I
woul d t r y t o pr esent one chapt er i n nut shel l dai l y
accor di ng t o best of my abi l i t i es bef or e you al l . I n
t hi s, way I wi l l f eel f or t unat e enough, i f some of your
mi ss concept s coul d be r emoved.
Mohan sai d, Your suggest i on i s qui t e good, r at her
i t i s a mat t er of f or t une f or us. I wi l l t r y t o make t he
pr ogr amme i nt er est i ng f r om j ust now, Mohan sai d and
depar t ed f r omt her e.

FIRST DAY

One God: Called by Multiple Names

To day i s Vasant Panchmi ( Fest i val of Spr i ng) . The
happi ness of nat ur e can be seen ever ywher e. The dawn of
t oday has come al ong a new zeal . The campus of t he chi ef
of t he vi l l age Chaudhar y Chandansi ngh smear ed of f wi t h
cl ay l ooked gr aci ous. I t i s bei ng decor at ed wi t h f est oon.
Al l t he yout hs of t he vi l l age i n yel l ow gar ment s bear i ng
pl easur e of f r eshness on t hei r f aces, f i l l ed wi t h
devot i on and anxi et y wer e wal ki ng t owar ds t he campus.
At t he exact t i me af t er ador at i on of God Sat yapal
st ar t ed hi s speech:

The God is one and not many
Fr i ends! We al l ar e assembl ed her e t o benef i t
our sel ves wi t h t he pi ous t eachi ngs f r omSatyarth Prakash,
an i mmor t al cr eat i on of Mahr i shi Dayanand. I n i t s f i r st
chapt er , i t has been descr i bed t hat at t ai nment of God i s
t he sol e t ar get of human l i f e.
That God i s one, not many. I ndeed, t he number of
vi r t ues, act s and nat ur e of God ar e so l ar ge t hat on
t hei r basi s, we cal l Hi m wi t h a number of di f f er ent
names, but i n f act , al l t hese names ar e of t he same God
or Par meshwar .

Dear Fr i ends! We know t hat a per son i s cal l ed by
many names accor di ng t o hi s vi r t ues, act s, nat ur e,
r el at i onshi ps and posi t i ons. As t he same per son accor di ng
t o t he r el at i onshi ps i s cal l ed f at her , uncl e, gr anduncl e,
mat er nal - uncl e, mat er nal gr andf at her et c. and t he same
per son accor di ng t o hi s pr of essi on i s cal l ed advocat e,
doct or , t eacher , l al aj i et c. But hi s pr oper name i s onl y
one. I n t he same way, bei ng t he cr eat or of uni ver se t he
same God i s cal l ed Brahma ; bei ng omni pr esent and
sust ai ni ng t he wor l d t he same God i s cal l ed Vishnu and
bei ng bl i ssf ul and benef act or t o al l , t he same God i s
cal l ed Shiva, bei ng puni sher of t he wi cked whomhe caused
t o weep i s cal l ed Rudra and bei ng God of Gods, l i ke
par ent s et c. He i s cal l ed Mahadev . But we shoul d not
f or get t hat i n spi t e of cal l i ng by di f f er ent names t he
pr i nci pal or per sonal name of God i s AOM. To suppor t t hi s
t r ut h i t i s sai d i n hol y Veda l,i rii ln, means
the same God AUM is called by the learned and
intellects with a number of names according to the
virtues, actions and nature and context.

The Principal and Personal
Name of God is AOM
Aom i s t he supr eme name of God or Par meshwar . I t i s
composed of t hr ee l et t er s, A, U, M. Thi s one name
compr i ses many ot her names of God, f r om A t o Virat,
Agni and Vishwa et c. , f r om U t o Hiranyagarbha, Vayu and
Tejas et c. , and f r om M expr esses Ishwara, Aditya and
Pr aj na et c. I t i s cl ear l y ment i oned i n t he Vedas and t r ue
Shast r as t hat al l t hese names st and f or God as per
cont ext .

God has Countless Names
Dear Br ot her s! I n t he f i r st chapt er of t he Satyarth
Prakash, Swami j i has ment i oned 100 names of God. I n
addi t i on, God has count l ess di f f er ent names t han t hat as
God has countless virtues, actions and nature, so He has
countless names. God has one name accor di ng t o Hi s each
vi r t ue, act i on, and nat ur e. Thus 100 names of God as
descr i bed by Mahr i shi Dayanand i n t he f i r st chapt er of
t he Sat yar t h Pr akash, t her e ar e mi l l i ons of ot her names
of God and t hey ar e al so j ust l i ke a dr op of wat er i n t he
ocean accor di ng t o Mahr i shi j i hi msel f .

According to the Subject Matter the Names
should be Interpreted
I t shoul d be consi der ed her e t hat AOM i s t he onl y
name of God and whi l e accept i ng t he names of Agni
( Fi r e) et c. i n connect i on wi t h t he God t he subj ect mat t er
and cont ext shoul d al so be t aken i nt o account . For
i nst ance, one sai d t o hi s ser vant , Get me sandhav. Now
t hat per son ought t o t ake t i me and pl ace i nt o
consi der at i on; because sandhav means salt as wel l as a
horse. I f i t t he t i me of meal , he out t o br i ng sal t ;
whi l e, i f i t be t i me f or goi ng out , he shoul d br i ng t he
hor se. I f , however he br i ngs t he hor se at meal t i me and
sal t when hi s mast er want s t o go out , hi s mast er wi l l get
angr y and wi l l , most l i kel y say, O you i gnor ant f el l ow, !
What was t he obj ect of your br i ni ng t he hor se at
meal t i me, and sal t when I was goi ng out ; you ar e i gnor ant
of t he f i t ness of t hi ngs? You ought t o have t aken t i me
and pl ace i nt o consi der at i on, and done what sui t ed t he
occasi on. I t pr oves t hat a wor d ought t o be t aken t o mean
what f i t s i n wi t h t he occasi on, ci r cumst ances and t he
subj ect under di scussi on. Thi s i s cal l ed cont ext of t he
subj ect mat t er . Thus t he adj ect i ves such as ador at i on,
pr ayer s, omni sci ence, omni pr esence, pur e, i mmor t al and
cr eat or ar e used al ong wi t h t he Agni , ought t o be
under st ood t o mean God and wher e t he wor ds as desi r es,
passi ons, f eel i ngs of pl easur e or pai n, f i ni t e knowl edge
et c. ar e used f or t he adj ect i ves wi t h soul , ought t o
si gni f y t he l i vi ng bei ngs.

The Names of God are Meaningful
Fr i ends! As i n t hi s wor l d, t he names et c. of poor
man l i ke Dhanpant i coul d be meani ngl ess, but on t he
cont r ar y, no name of God i s meani ngl ess. Thus, i t pr oves
t hat t he names of God ar e al l connot at i ve ei t her wi t h hi s
vi r t ues, act i ons or wi t h t he meani ng and f or m. Ther ef or e,
t he AUM et c names ar e al l meani ngf ul . As bei ng al l -
gl or i ous, some cal l Hi m Agni. Bei ng embodi ment of al l
t r ue knowl edge, ot her cal l s Hi m Man. , bei ng Al l - power f ul
and Pr ot ect or of al l , ot her cal l Hi m Indra. Ot her s Prana
as t he sour ce of al l - l i f e, bei ng Omni pr esent t he name of
God i s Brahma. Bei ng mi ght i er t han t he mi ght i est , Vayu,
bei ng i nf i ni t e power f ul and knowl edgeabl e Ishwar, as he
l oves al l and wor t hy of bei ng l oved by al l Mitra, bei ng
best , hol i est of al l and desi r ed and sought af t er by al l
r i ght eous, pi ous and l ear ned men Varun, bei ng t he Great
Judge who gi ves soul s t he f r ui t s of t hei r deeds Aryama.
Bei ng gr eat est among gr eat , and gover ns t he ent i r e
uni ver se, Vrihaspati; He who per vades and cont r ol s t he
soul , Parmatma; He who i s abode of soul s and per vades
t hem, Narayana; one who gover ns al l , admi ni st er s j ust i ce
t o al l and i s t he per soni f i cat i ons of J ust i ce Yama. Bei ng
al mi ght y pr osper ous and wor t hy of bei ng ser ved and
wor shi pped Bhagwan, bei ng saved f r om cr eat i on or
di ssol ut i on Shesha, and one who i s benef act or t o al l and
Gi ver of happi ness Shankara. Ther ef or e, f or t he
r eal i zat i on of such God we shoul d ador e and wor shi p Hi m.
The at t ai nment of God i s t he supr eme goal of human
bei ngs.
Dear Br ot her s! The t i me of t oday i s j ust over now
t her ef or e, we ar e gi vi ng a br eak t o t he nar r at i on her e
i t sel f . I n t oday s l ect ur e, we have descr i bed bef or e you
t he uni t y of God and Hi s supr eme name AOM , based on
f i r st chapt er of Sat yar t h Pr akash , t he i mmor t al
cr eat i on of Mar shi Dayanand. We hope that you would save
yourselves from the discrimination and disputes between
man and man and hypocrisy, produced from Bahudevtavad
or poly idolism prevailing in the name of unity of God
and will adopt the name of AOM in your meditation,
prayers and rituals. Fr om t he Mar yada Pur shot am Ram and
Yogeshwar Shr i Kr i shna and Br ahma t o J ai mi ni , al l t he
sages and Ri shi s have r eci t ed onl y t he name of AUM . I n
t hi s chapt er you shoul d know t hat i n t he begi nni ng of any
book onl y AUM or ATH shoul d be used, and non ot her .
Thi s i s t he t r adi t i on of our sages and seer s.
Hear i ng t hi s si mpl e Vedi c Eakeshwar vad or
Monot hei sm; Mohan and ot her spect at or s got a new vi si on.
They got a way, t hr ough whi ch t hi s compl et e bel oved
communi t y of human r ace coul d become happy by dest r oyi ng
t he wal l s of di scr i mi nat i on bet ween man and man. Al l t he
spect at or s expr essed t hei r hear t i est gr at i t ude t o Sat paul
f or t he nar r at i on of t hi s hol y st or y.


SECOND DAY

CHILD EDUCATION

I t i s goi ng t o be 5 o cl ock i n t he eveni ng. Li ke
yest er day, t oday al so al l t he young col l eagues al ong wi t h
ot her many chi l dr en and el der per sons assembl ed i n t he
campus of t he chi ef . To day, a number of women have al so
come t o l i st en t hi s st or y. Sat yapal al so came i n t i me and
occupi ed hi s seat . When al l t he par t i ci pant s occupi ed
t hei r seat s, af t er compl et i ng t he ador at i on of God, on
t he r equest of Mohan, Sat yapal st ar t ed t he nar r at i on of
t he st or y based on t he second Chapt er i n t hi s manner .
Fr i ends and Mot her s! You mi ght be r emember i ng, we
have descr i bed i n t he yest er day s st or y t hat t he pr i mar y
goal of human l i f e i s at t ai nment of God. Never t hel ess,
bef or e at t ai nment , Hi s i dent i f i cat i on i s necessar y. I n
t he absence of i dent i f i cat i on, wi t hout knowi ng Hi m
pr oper l y, based on Hi s numer ous names, we have i magi ned
hundr eds of Gods, r el i gi ous books, Gur u- mant r as, sect s,
Akhadas, Ti l aks and f al se hypocr i si es. As a r esul t , t he
best human r ace, t he cr eat i on of God, degener at ed bel ow
t he ani mal bei ngs and l eadi ng a hel l i sh ( mi ser abl e) l i f e.
Ther ef or e, on t he basi s of t he Satyarth Prakash we have
di scussed i n nut shel l t hat how Brahma, Vishnu, Mahesh
etc. are the numerous names of that same God, whose
principal and personal name is AUM.
Hon bl e Mot her s and Br ot her s! Wi t h t hi s i ni t i al
i dent i f i cat i on of God, t he f or m of God, t he f or m of hi s
devot i on and t he i nt r oduct i on of dut i es of man t owar ds
Hi m al so become essent i al t o di scuss. But bef or e t hat i t
i s much essent i al t hat man must know hi msel f means he
shoul d r ecogni ze t he dut i es t o hi msel f , and consi der i ng
hi s own f ami l y, nei ghbor s, soci et y, nat i on and t he whol e
of t he wor l d i nt o hi msel f , t o become man i n i t s t r ue
sense of wor d.
Man should become man this is the greatest and
burning question of this age (likewise any age). I f t he
pl anni ng of nat i onal devel opment and wor l d peace r emai ned
f r ui t l ess wi t hout human bui l di ng and wi l l , t hen
at t ai nment of God wi l l be a dr eam. Ther ef or e her al d of
r evol ut i on and vi si onar y of t i me Achar ya Dayanand bef or e
di scussi ng about t he ot her means of at t ai nment and f or m
of God i n t he sevent h chapt er , di scussed var i ous aspect s
of bui l di ng human bei ngs, si xt een r ef or mat i ons
( Samanskar s) , f i ve gr eat yaj nas, f our cl asses and f our
st ages and nat i onal r el i gi on ( Rasht r a Dhar ma) or der l y up
t o t he si xt h chapt er .
The age of chi l dhood i s t he f oundat i on per i od of
human l i f e. Bef or e comi ng i n t he womb of hi s mot her , and
r at her bef or e t hat and i n f act , t he pr epar at i on i s
st ar t ed even ear l i er . Concept i on, Punsavan and
Si mant onnayan Samansakar as have gr eat si gni f i cance.
Gi vi ng pr omi nence t o par ent s and t eacher s i n t he human
bui l di ng Maha Yaj na, Mahar i shi Dayanand st ar t ed hi s
second chapt er wi t h t he quot at i on of Shat pat h Br ahaman,
Mat r i man Pi t r i man A char yavanPur usho Veda. ( Ver i l y,
t hat man al one can become a gr eat schol ar who has had t he
advant age of t hr ee good t eacher s, vi z. , f at her , mot her
and pr ecept or . )
Or at or i os Mot her s and Br ot her s! I t i s doubt l ess t hat
educat i ng t he chi l d i s t he t op- most dut y of t he par ent s
and t eacher . The educat i on of a chi l d st ar t s f r om t he
concept i on samaskar . Dur i ng t he concept i on accor di ng t o
t he met hod of shast r a and t her eaf t er , t he heal t h of t he
chi l d i n t he womb and t he st at e of hi s mot her s physi que
shoul d be t aken car e of . At t he t i me of hi s bi r t h
samaskar al l car e shoul d be t aken whi ch ar e necessar y t o
secur e hi s heal t h and i t i s al so i mpor t ant f r omt he poi nt
of vi ew of Ayur ved. Ther ef or e, i n t he bi r t h samaskar i t
i s di r ect ed t o l i ck t he chi l d a bi t of Ghee and Honey
mi xed i n appr opr i at e quant i t y wi t h t he hel p of a t hi n
gol den- r oad.
When a chi l d begi ns t o speak, mot her becomes hi s
f i r st t eacher . Ther eaf t er t he chi l d shoul d be t aught
about t he et i quet t e, meal , sl eep and t he dut i es of day t o
day t o be f ol l owed, t hr ough t he t eachi ngs of mor al poems,
Sanskr i t poems, mant r a, poet r y, st or y and smal l exampl es
and hi st or i cal evi dences.

Duty of the mother
The mot her shoul d i nst r uct her chi l dr en wi t h t he
best of t eachi ngs, so t hat t o make t hem r ef i ned i n
char act er and manner s and t hey shoul d never be al l owed t o
pl ay wi t h t hei r own or gans. When t he chi l d begi ns t o
speak, i t shoul d be t aken car e t hat he uses hi s t ongue t o
pr onounce each l et t er di st i nct l y i n t he r i ght pl ace and
wi t h t he r i ght amount of ef f or t i . e. shor t and l ong
vowel s.
Af t er wor ds chi l dr en shoul d be t aught how t o t al k
pr oper l y wi t h t he el der s, younger , f at her , mot her , t he
ki ng, and l ear ned men, how t o t r eat and how t o associ at e
wi t h t hem.

Duty of a father
On compl et i on of chi l d s f i ve year , t he f at her
shoul d pr act i ce hi m or her t he al phabet s of Devnagr i ;
al ong wi t h i mpar t i ng good knowl edge of ot her nat i onal
l anguages, di sci pl i nes, r el i gi ons, and t he Supr eme God
et c, so t hat he coul d get t he knowl edge of t he subj ect s,
whom t o deal wi t h and how. The var i ous mant r as, ver ses,
quot at i ons, poet r y and pr ose on t hem be l ear nt t o hi m by
hear t .
The mot her shoul d i nst r uct t hemf r ombi r t h t o t he 5
t h

year , and t he f at her f r om t he 6
t h
t o t he 8
t h
. I n t he
begi nni ng of ni nt h year t he Dwi j ( Br ahman et c) af t er
t hei r Upnayan or Yaj nopavi t cer emony has been per f or med,
send t hemt o school ( Achar yakul ) , wher e a f ul l y qual i f i ed
mal e or f emal e t eacher shoul d educat e hi m. The i l l i t er at e
( Sudr a) peopl e shoul d send t hei r chi l dr en di r ect l y t o t he
Gur ukul ( Because t hey t hemsel ves ar e not i n a posi t i on t o
gui de t hei r chi l dr en at home) . Par ent s i f needed may
r epr i mand t hei r chi l dr en f or t he pur pose of educat i on.

The duty of a teacher
The t eacher shoul d agai n get t he chi l d l ear nt t he
ver se or t he quot at i ons of Ni r ukt , Asht adhyayee al ong
wi t h t hei r meani ng, whi ch hi s par ent s got hi m l ear nt by
hear t .
The t eacher hi msel f shoul d eat such t ype of f ood and
act , whi ch i s conduci ve t o heal t h, educat i on and st ami na,
and do hi s pur pl es act t hem. The t eacher shoul d abst ai n
f r omwi ne and f l esh eat i ng.
The sages who f or mul at ed Ar ya di sci pl i ne has
pr eached t o f ol l ow t he good char act er f ound i n
t hemsel ves; i--i lnil nil -ii-il i ;nili . I f t hey
have anyt hi ng cont r ar y t o t hei r char act er , t he di sci pl e
shoul d abandon t hat t eacher .



The orthodoxy Bhuta-Preta
(Ghost, spirits and devils)
The vi ct i m of mi ddl e aged or t hodoxy and f ol l ower s
of f ool i sh bel i ef s, i nf use t he phant om of f ear i nt o t he
t ender hear t of t hei r chi l dr en by di scussi ng uncal l ed- f or
subj ect s bef or e t hem about i magi nar y Bhut a- Pr et a,
Pi shach, Daki n et c. Because of t hat when t hey gr ew up
t hey ar e char ged vi ol ent l y wi t h t he f eel i ng of f ear . Such
peopl e r emai n non- i ndust r i ous, or t hodox and st upi d. I n
f act , t he wor d of Preta i s used i n t he Shast r as i n t he
sense of deceased body. When a person dies his soul, by
the Divine laws, takes one a new body-to reap the fruit
of his deeds, according to their nature. Therefore, the
question of his entrance in the imaginary bodies of
Bhuta-Preta does not arise. As r egar ds t he i mager y,
exi st ence of Bhut a- Pr et as i s concer ned hypocr i sy,
unwor t hy and unwar r ant ed pr act i ces ar e pr evai l i ng i n
I ndi a. As a r esul t , t he maj or i t i es consi st i ng of
i l l i t er at e and uneducat ed peopl e have t o suf f er a l ot . I t
i s a mat t er of sur pr i se t hat somet i mes educat ed per sons
al so becomes vi ct i m of t hese super st i t i ons. Mot her s and
Fr i ends! Mahr i shi has cont r adi ct ed t hi s super st i t i ous
not i on a number of t i mes wi t h st r ong wor ds. He wr i t es,
Pr et a ( i n Sanskr i t ) r eal l y means a dead body, and
But a means who i s deceased. When t he body of t he deceased
i s cr emat ed, t he dead per son i s spoken of as Bhut i . e.
deceased- one l i ved but does not l i ve now. Al l t hose ar e
bor n and cease t o br eat he af t er havi ng l i ved i n t he
pr esent ar e spoken of as Bhut ast h i . e. deceased. Such has
been t he bel i ef of al l l ear ned men f r om Br ahama t o t he
pr esent day. But one who i s i gnor ance- r i dden,
super st i t i ous, and associ at es wi t h l ow peopl e, i s
const ant l y t r oubl ed by al l sor t s of ghost s, spi r i t s and
devi l s, i n t he shape of f ear and doubt . Look, when a
per son di es, hi s soul , by Di vi ne l aws, act s i n a new
bodyt o r eap t he f r ui t of hi s deeds, accor di ng t o hi s
nat ur e, i n pl easur e and pai n. Coul d anybody undo t hi s
et er nal l aw of God? I gnor ant peopl e devoi d of t he
pr i nci pl es of Medi cal and Physi cal Sci ences l ook upon
per son af f l i ct ed wi t h physi cal and ment al di seases, such
as hi gh f ever and l unacy, as possessed by devi l s ( Bhut
and Pr et a) .
I n t hi s way, t her e i s no exi st ence of t hese Bhut -
Pr et as et c. Ther ef or e, t he i deal par ent s shoul d save
t hei r chi l dr en f r omt hese f al se not i ons of f ear .


Cheating in the name of Astrology

Li ke t he super st i t i ons of Bhut , Pr et et c. t he
super st i t i on of i nf l uence of Ast r ol ogy or st ar s i s al so
vi ct i mi si ng t he maj or i t y of t he peopl e of I ndi a. I n t he
name of Ast r ol ogy, hor oscope, i ncar nat i ons, pr edi ct i ng
sui t abl e t i mi ngs et c. , var i ous char l at ans ar e pr evai l i ng.
I n t hi s r egar ds Mahr i shi wr i t es,
The Ast r ol ogy whi ch compr i ses t he par t of
Ar i t hmet i c, Al gebr a, Geomet r y et c, i s t r ue; but t he par t
t hat t r eat s of t he i nf l uence of st ar s on human bei ng i s
al l f al se. Look! As t he ear t h i s i nani mat e, l i kewi se t he
sun et c. spher es ar e al so i nani mat e; t hey can do not hi ng
but gi ve l i ght , heat , et c. Do you t ake t hemf or consci ous
bei ng possessed of human passi ons, of pl easur e and anger ,
t hat when of f ended, br i ng on pai n and mi ser y, and when
pr opi t i at ed, best ow happi ness on human bei ngs? Those
ki ngs and subj ect s, whi ch ar e best owed wi t h happi ness or
mi ser y, i s not due t o t he r esul t of t he happi ness or
sor eness of t he st ar s; t hese ar e t he r esul t s of t he
vi r t ues or si nf ul deeds.
Thus, i n t he name of f or et el l i ng t he f ut ur e t he
Ast r ol ogi st s have cr eat ed hypocr i sy. The hypocr i sy
pr evai l ed i n our count r y i n t he name of Tant r a, Mant r a,
Ganda and Tabeej l eads t he gener al peopl e t owar ds t he
di t ch of i gnor ance. Li kewi se, t he Tant r i k pr act i ces l i ke
Mar an ( cast i ng deat hs upon t he r i val s) , Mohan ( get t i ng
at t r act ed) , Uchchat an, and Vashi kar an et c. ar e t he
hat ef ul pr act i ces among t he st upi d peopl e, t he soci et y of
nobl e per sons det r act ed f r omt hese super st i t i ons.

Education for safeguarding the body

Fr om t he chi l dhood, t he chi l d shoul d be educat ed
about t he pr eser vat i on of body, r epr oduct i ve el ement and
cel i bacy. I f t he par ent s ar e det er mi ned t o i nduce
vi r t uous pr act i ces i n t he chi l d f r om t he ver y begi nni ng
of chi l dhood, t he physi cal , ment al and phi l osophi cal
devel opment of t he chi l d coul d be done i n t he best
manner . The mot her i s t he f i r st pr ecept or of t he chi l d.
Fat her and t he t eacher ar e abl e t o t each t he chi l d af t er
hi s mot her . Too much i ndul gence i ncr eases t he chances of
spoi l i ng and t r acki ng t he chi l d out of pat h. To make t he
chi l d di sci pl i ned and get hi m f ol l ow t he nor ms,
st r i ct ness and det er mi nat i on shoul d be exer ci sed.

Teaching Etiquettes
The knowl edge of et i quet t es makes t he chi l d
cour t eous, ci vi l i sed and habi t ual of good behavi our . The
chi l d shoul d be t aught t o pay r espect t o hi s el der s and
pr oper way of sal ut i ng. The best way f or sal ut at i on i s
Namest e, whi ch has been accept ed by Veda and ot her
Shast r as, Smr i t i , Poet r y and Pur anas et c. books. I n pl ace
of i t enchant i ng J ai of any of t he Gods or ver bal i sed
l i ke Namaskar ar e meani ngl ess. The chi l d shoul d
memor i se t he beaut i f ul , si mpl e, appr opr i at e and mor al l y
l aden maxi ms and sayi ngs. I n a way t hey shoul d be
i mpar t ed t he knowl edge about et i quet t e and cour t eous
behavi our .
Honour abl e Mot her s, El der s and Fr i ends! Now I shoul d
st op my nar r at i on her e i t sel f . I have t r i ed t o pr esent
t he summar y of t he second chapt er of t he Li ght of t he
Tr ut h and expl ai ned t hat how shoul d t he par ent s and
t eacher shoul d car r y out t hei r dut i es t owar ds t he chi l d
t o make t hei r f ut ur e br i ght . Hope you woul d act i vel y
f ul l - f i l l beaut i f ul l y t he dut i es t owar ds your chi l d. Now
we woul d di scuss t he met hods t o educat e t he chi l d and t he
syst ems, whi ch coul d be adopt ed f or t eachi ng t he Shast r as
t hr ough t he st or y t omor r ow s l ect ur e.
Af t er t he pr esent at i on of Shant i pat h al l t he
vi l l ager s went t o t hei r houses appr eci at i ng t he
mar vel l ous pr eachi ng of t he Li ght of t he Tr ut h.





Third Day

Methods of Teaching

Ti me t he same eveni ng. Today t he campus of t he chi ef
was over cr owded. The audi ence wer e anxi ous t o hear t he
st or y. Sat yapal al so t ook hi s seat . Some mor e spect at or s
wer e comi ng sl owl y. At t he exact t i me, Sat yapal st ar t ed
t he nar r at i on af t er pr ayer s,
Dear Fr i ends, Teacher s and Mot her s, i n yest er day s
nar r at i on I have t r i ed t o expl ai n about t he t ype of
educat i on, whi ch coul d be sui t abl e f or our chi l dr en.
Today s st or y i s based on t hi r d chapt er of Satyarth
Prakash. I woul d t r y t o expl ai n t he met hods of t eachi ng,
whi ch shoul d be adopt ed by t he t eacher and t he t aught i n
t he Gur ukul .
Dear Fr i ends and Mot her s! You al l know t hat i t i s
t he mai n dut y of t he par ent s pr ecept or s and t he r el at i ves
t o i mpar t good educat i on t o t hei r chi l dr en and behove
t hem t he vi r t ues, deeds and or nat e t hem i nt o t hei r
nat ur e. The soul of a per son coul d not be decor at ed by
wear i ng gol d, si l ver , r uby, r uby, pear l , cor al et c.
I nst ead, by wear i ng or nament s, i t accel er at es t he pr i de
over t he physi que and l ust r ous ar t i cl es and as a r esul t ,
t he possi bi l i t y of f ear f r om t hef t and mur der i ncr eases.
Ther ef or e, t he chi l d shoul d obvi ousl y be or nament ed wi t h
t he qual i t i es of vi r t uous l i f e f r omt he ver y begi nni ng.

Education at Gurukul
On r eachi ng at t he age of ei ght h year , t he boys and
gi r l s shoul d be sent t o t hei r r espect i ve boy and gi r l s
school s f or pr oceedi ng wi t h t hei r st udi es. The t eacher s
of i nf er i or char act er s shoul d never be al l owed t o t each
t hem. Those who are learned and religious minded, only
are entitled to teach. Al l t he Br ahmi ns, Ksat r i yas and
Vyashyas shoul d conduct t he Yaj nyopavi t cer emony f or boys
and appr opr i at e cer emony f or t he gi r l s bef or e sendi ng
t hem t o t hei r school s. Educat i on shoul d be i mpar t ed at a
l onel y pl ace. The di st ance bet ween t he boy and gi r l s
school s shoul d be at l east t wo Kosas mi ni mum. The st af f
member s and t eacher s shoul d r eci pr ocat e mal e and f emal e
accor di ng t o t he r espect i ve school s.
Unt i l t hei r educat i on i s compl et ed t hey shoul d l ead
t he l i f e of cel i bacy, so as t hat t hey may i ncr ease t he
happi ness i n t hei r dai l y l i f e ador n wi t h best knowl edge,
educat i on, mor al i t y, nat ur e and good physi que. The
st udent of Gur ukul shoul d be t r eat ed equal l y i n r egar ds
t o t he boar di ng, l odgi ng, cl ot hi ng et c.

The education must be compulsory for all
Al ong wi t h t he st at e r ul es, t he communi t y shoul d
al so f or mul at e such r ul es so t hat nobody coul d keep hi s
chi l d at home beyond t he age of f i ve and ei ght , means
each child should be sent to his respective school for
his education compulsorily. The def aul t er s of t he or der s
of t he st at e shoul d be made puni shabl e.



The Guru Mantra Gayatri should
be memorised by heart.
I n t he begi nni ng t he boys and gi r l s shoul d make
pr act i se of Gur u Mant r a Gayat r i by hear t al ong wi t h i t s
meani ng. I n t he Gayat r i t he per son submi t s hi s pr ayer t o
pur i f y hi s mi nd and i nspi r e hi m f or t he vi r t uous deeds.
Ther e i s no mant r a l i ke Gayat r i so gener ous i n t he
compl et e r el i gi ous l i t er at ur e of t he wor l d. Li t er at es
( shudr as) who ar e wi t h abl e t o condonet Yaj nopavi t -
Sanskar at home, may send t hei r chi l dr en wi t hout
Yaj nopavi t sanskar wi l l be conduct ed at Gur ukul at
pr opose t i me.

The Yajnopvit Ceremony
Ti l l t he age of 16
t h
of Br ahman, 22
nd
of Ksht r i ya and
24
t h
of Vyai shya t he per i od of Savi t r i t i me ( The per i od
f or Yaj nopvi t cer emony) and i s not t r eat ed as def aul t
means up t o t hi s age t he Upnayan shoul d be per f or med or
must be done. ( The Yaj nopvi t cer emony shoul d be per f or med
bef or e r eachi ng t he age so pr escr i bed) .

Should Sudra or Woman be allowed to study Veda?
All the human beings have the right to read and
recite, teach and preach, speak and listen, think and
discuss over the Vedas. I n t he medi eval per i od of
dar kness t he r i ght t o r ead Vedas wer e made l i mi t ed t o
Br ahmans and Kshat r i yas. Swami Dayanand wi t h hi s i nf i ni t e
ki nd at t i t ude has descr i bed t he r i ght over t he veda f or
woman, Sudr a and al l ot her s. i-i i ~ii| ( God says i n
Yaj ur Veda, As I have gi ven t hi s wor d i . e. t he f our
Vedas whi ch i s t he wor d of sal vat i on f or al l manki nd) on
t he basi s of Yaj ur mant r a Mahar shi decl ar ed t hat t he Vedas
ar e t he voi ce of God f or wel f ar e, and al l human bei ngs
have t he r i ght over i t t o r ead, r eci t e, l i st en and t each.
I n t he anci ent t i me, t he Br ahamvadni women l i ke Gar gi ,
Mai t r eyee, Sul bha, Ghosha, Apal a, Lopamudr a et c. made a
det ai l ed st udy of t he Vedas. Ther ef or e, t her e i s no
essence i n t he st at ement of Pur ani ks t hat t he communi t y
of women shoul d be debar r ed f r om t he st udy of Veda. A
t i me was t her e when af t er st udyi ng Veda keepi ng wi t h
cel i bacy t he gi r l s wer e ent er ed i nt o mar r i age.

The Duties of the Bramchari
Sandhyaopasana (Brahmyajna)
Dear Fr i ends and Mot her s! Swami j i has pr escr i bed
speci al l y t wo Yaj na out of f i ve Maha Yaj na f or t he
Br amchar i s vi z. ( 1) Br ahmyaj na ( Sandhyaopasana) and ( 2)
Devyaj na ( Agni hot r a) .

The knowledge of Sandhya
Sandhya wor d i s der i ved f r om Sandhi or uni on .
The meani ng of sandhi i s meet i ng. The meet i ng t i me of
day and ni ght or at t he t i me of Sandhya t he name of
meet i ng At ma or Soul wi t h Par mat ma or God i s cal l ed
Sandhya. Ador at i on of God and keepi ng Hi s vi r t ues i n
mi nd, wi t h a pur pose t o adopt Hi s vi r t ues i n our l i f e,
submi ssi on of pr ayer s t r ut hf ul l y i s cal l ed Sandhya .
Maki ng our sel ves accor di ng t o t he pr ayer s i s t he t r ue
Upasana ( wor shi ppi ng) of God. Our sages and seer s have
accumul at ed wi t h dext er i t y t he met hod of ador at i on-
pr ayer s- wor shi pi ng of God i s i n t he 19
t h
Mant r as of
Sandhyopasana. Ther ef or e ever y Br ahmachar i shoul d
pr act i se Sandhya i n t he mor ni ng and eveni ng bot h t i mes
r egul ar l y and engage i n up hol di ng hi s physi cal , ment al ,
i nt el l ect ual and spi r i t ual devel opment .

The Method of Sandhya and Pranayama
The Pr anayama hel ps t he body, mi nd and soul heal t hy,
st r ong and concent r at ed. Accor di ng t o Manu, J ust as a
gol dsmi t h, by bl owi ng st r ongl y agai nst a pi ece of i mpur e
gol d, r emoves i t s i mpur i t i es by oxi dat i on, so does
Pr anayama bur ns of f al l i mpur i t i es of t he mi nd and
senses. The di f f er ent ki nds of Pr anayamas ment i oned i n
t he Yogashast r a shoul d be pr act i sed i n t he gui dance of a
abl e t eacher .

The Divine Yagna (Agnihotra)
My f r i ends and Mot her s, t he Br amchar i s shoul d
per f or m Agr i hot r a t wi ce dai l y. Mahr i shi Dayanana gi ves
t he meani ng of Agni hot r a i n Panchmahayagnavi dhi i n t hi s
manner :
For t he pur pose of pur i f yi ng wat er and ai r and
f ol l owi ng t he or der s of God t hose per f or mer s who per f or m
Hawan i . e. donat e f or Agni and Par meshwar a ( Fi r e and God)
i s cal l ed Agni hot r a.

Timings of Agnihotra
Li kewi se, Sandhyopasna t he Agni hot r a i s per f or med
t wi ce dai l y i . e. , j ust af t er Sunr i se and j ust bef or e
Sunset .

( The pr act i ce of dai l y Sandhya and Agni hot r a ar e
essent i al dut i es f or t he mar r i ed peopl e and Vanpr ast hi s i n
addi t i on t o t he Br amchar i s. )

Benefits of Agnihotra
My Devot ee Br ot her s and Mot her s! Swami j i has
descr i bed about t he benef i t s der i ved out of Agni hot r a i n
t he t hi r d chapt er of Sat yar t h Pr akash and Panchmahayagna
met hods et c. as f ol l ows:
By pr act i ci ng homa wi t h ar omat i c and pr event i ve
medi ci nal subst ances, cl ar i f i ed but t er et c t he ai r and
r ai nwat er i s pur i f i ed. The combi nat i on of pur e ai r and
pur e wat er i ncr eases t he ut i l i t y of al l t he mat er i al s of
ear t h, consequent l y al l l i vi ng bei ngs ar e benef i t ed wi t h
t he f eel i ng of happi ness and God i s pl eased wi t h such
per sons.
Fur t her by r eci t i ng t he Vedi c Mant r as, wher eas i t
pr ot ect s t he Vedas, at t he same t i me by l eadi ng l i f e
accor di ng t o t he Mant r as, man becomes dev or Gods and
at t ai ns Mahadeva ( Par amat ma) or di vi ni t y.

The Rules to be followed by a Bramchari
Wher eas f or a Br amchar i i t i s essent i al t o f ol l ow
t he Yamas- t r ut hf ul ness, non- vi ol ence, devot i on, cel i bacy
and abandonment wi t h Cl eanl i ness, Cont ent ment ,
medi t at i on, acqui si t i on and di ssemi nat i on and r esi gnat i on
t o t he Wi l l of God t hr ough ext r eme devot i on t o Hi m, he
shoul d al so obser ve t he di vi ne pr i nci pl es l ai d down by
Manu Mahar aj .

Criteria of True Religion
Dear Fr i ends and Mot her s! Mahr i shi has ment i oned
t he f ol l owi ng cr i t er i a of t r ue r el i gi on accor di ng t o
Manusmr i t i :
--lnii-- l-i-- |
nnli iriii-- ii- | -. z|z
The Vedas, t he Smr i t i s, t he pr act i ce of men, good
and t r ue, i n conf or mi t y wi t h Vedast he Wor d of God, and
t he sat i sf act i on of one s own soul t hese undoubt edl y, ar e
t he f our cr i t er i a of t r ue r el i gi on, whi ch enabl e one t o
di st i ngui sh bet ween Ri ght and Wr ong.

Religious and Criteria of the Religion
Who i s r el i gi ous and what i s t he f i nal cr i t er i on of
r el i gi on? Gi vi ng t he wi t ness of Manusmr i t i , Mahr i shi has
sai d t hat :

ii-nii i-ni li|n |
i- ln-iii -ii - ln | - z|s||
I t i s onl y t hose, who st and al oof f r omt he headl ong
pur sui t of bot h weal t h and car nal pl easur es, t hat can
ever at t ai n a knowl edge of t r ue r el i gi on. I t i s t he dut y
of ever yone, who aspi r es af t er t hi s obj ect t o det er mi ne,
what t r ue r el i gi on i s wi t h t he hel p of t he Vedas, f or a
cl ear and per f ect ascer t ai nment of t r ue r el i gi on i s not
at t ai ned f ul l y, wi t hout t he hel p of t he Vedas, f or a
cl ear and per f ect ascer t ai nment of t r ue r el i gi on onl y
Vedas ar e f i nal cr i t er i a.








*iln i-i -is-n iil-llnr | i|lni --iii i i- ii- || -. ||c!sz||
Pat i ence, f or gi veness, not i ndul gi ng i n i r r el i gi ous mat t er s,
abandonment of t hef t , i nt er nal and ext er nal cl eanl i ness, keep
t he per cept i on on t he t r ack r el i gi ous par amet er s, ment al
enhancement , t r ue knowl edge, t r ut hf ul ness, cont r ol over t he
anger t hese ar e 10 char act er i st i cs of r el i gi on.
Method of Study
Br ot her s and Mot her s of Or at or i o: Mahr i shi Dayanand
has l ai d down t he met hod of st udy f or t he Br ahamchar i s as
under :
Dur i ng f i r st t hr ee year sal ong wi t h al phabet s
compl et e Asht adhyai and Mahabhashya shoul d be t aught .
Dur i ng t he per i od of next t wo year s, Ni ghant u, Ni r ukt a,
Chandoshast r a of Mahr i shi Pi ngal a, Manu Smr i t i and
Val mi ki Ramayan and Mahar at et c be t aught . Dur i ng t he
next f or t hcomi ng t wo year sal l t he Upni shads and Dar shan
be t aught . Then f ur t her si x year sal l t he f our Br ahmanas
( Ai t r eya, Sat pat h, Samand Gopat h) and al l t he f our Vedas
( Ri g, Yaj u, Sama and At har va) shoul d be st udi ed al ong
wi t h Vowel , Wor d, Meani ng, Rel at i on, and Ver bs. Dur i ng
t he next ei ght year s, Char ak, Sushr ut , et c, books of
Medi cal Sci ence, Pol i t i cs, Mi l i t ar y Sci ence, Sci ence of
Musi c ( accor di ng t o Ar sha Gr ant ha, Shi pl a Vi dhya ( The ar t
of maki ng var i ous ki nds of mat er i al s) , Asr ol ogy
( Ar t hmet i c, al gebr a, Geomet r y, Geogr aphy, Geol ogy) shoul d
be t aught .
I n t hi s way t he knowl edge acqui r ed t hr ough adopt i ng
t he af or esai d schemes i n t went y- one year s cannot be
gai ned i n any ot her way even i n one hundr ed year s.

Only the book composed by the Rishi
should be studied
Thi s shoul d al so be kept i n mi nd t hat onl y t he
books composed by t he Ri shi s shoul d be sel ect ed f or
st udi es, because t hey wer e men of gr eat l ear ni ng, mast er s
of al l t he sci ences, and al so i mbued wi t h pi et y. The
books cr eat ed ot her t han Ri shi s, due t o smat t er i ng of
knowl edge of t he cr eat or , ar e f ul l of pr ej udi ces and l ack
of knowl edge. Ther ef or e, t he books on Gr ammar , Chhand
Shast r a, et c. be sel ect ed composed by t he Ri shi s.
Besi des, t hi s i s al so essent i al t hat Br amchar i shoul d
obser ve Br amchar ya. The meani ng of Br ahm i sGod, Ved and
seaman. I nf i ni t e f ai t h i n God ( devot i on) , st udy of Vedas,
si mpl i ci t y and saf eguar di ng t he semi nal f l ui d t hr ough
ascet i cs and yoga ar e t he hi ghest dut i es of t he
Br ahmachar i .
Br ot her s and Mot her s of Or at or i o! I n t he nar r at i on
of t oday s st or y, I have t r i ed t o expl ai n t he or der of
st ages of educat i on, whi ch shoul d be f ol l owed based on
Sat yar t h Pr akash so t hat t he f oundat i on of devel opment
of man i s sol i di f i ed. I n t omor r ow s nar r at i on, we woul d
t al k about t he Cer emony of Samavar t an ( Home Ret ur n f r om
School St udi es) , Mar r i ed Li f e and i t s dut i es. We ar e
t er mi nat i ng t oday s st or y her e. Af t er t he Peace Pr ayer s,
t oday s assembl y di sper sed. Al l t he spect at or s wer e
exper i enci ng a new l i ght . They wer e f eel i ng i n t he
deepest of t hei r mi nd and hear t t hat by f ol l owi ng t he
di vi ne pr i nci pl es f or t he st udent l i f e l ai d down by t he
gr eat educat i oni st Ri shi Dayanand, and get t i ng Gur ukul
Educat i on coul d onl y make a per f ect man and ser ve t he
cause of wel f ar e of t he nat i on as wel l as of t he wor l d.







Fourth Day

Samawartan, Marriage and Married Life

As usual t he devot ees assembl ed i n gr eat number at
t he Campus of t he Chi ef . Af t er conduct i ng col l ect i ve
Sandhya and Yaj na Sat yapal st ar t ed speaki ngRespect abl e
Teacher s, Mot her s and Fr i ends! As I t ol d you yest er day I
wi l l t al k on t he t opi c of mar r i ed l i f e i t s i mpor t ance and
dut i es, on whi ch t he success of a per son s l i f e i s based
i n t he l i ght chapt er f our t h of Sat yar t h Pr akash. I hope
al l peopl e wi l l l i st en t o t he pi ous di scour se
at t ent i vel y.

Samavartan Ceremony
Fr i ends and Mot her s! The f our t h chapt er of Sat yar t h
Pr akash descr i bes about mar r i ed Li f e. Af t er f i ni shi ng t he
st udi es of Veda a per sons ent er s i nt o t he mar r i ed l i f e.
Thi s ent r ance i s cal l ed Samavar t an. The mar r i age cer emony
i s t he ent r ance door of mar r i ed l i f e or gr ahast ha ashr am.

Marriage and Gotra or Pedigree
Mar r i age shoul d and shoul d not be per f or med i n whi ch
gotra, i n t hi s connect i on Mahr i shi wr i t es-
A gi r l , not descended wi t hi n t he si xt h degr ee on
her par ent s s side and does not bear the same family name
( Got r a) , as hi s f at her i s el i gi bl e f or mar r i age. A
daught er i s cal l ed duhitri ( f r om Dudistant, Hit=good) ,
because t he mar r i age of a gi r l t o a man who comes f r om a
di st ant count r y of pl ace i s pr oduct i ve of good and not
f r om near . A boy or gi r l f r om t he f ami l y whi ch i s
dest i t ut e of men of char act er and good act i ons, devoi d of
Veda st udi es, and suf f er i ng f r om danger ous di seases
shoul d not be cont r act ed f or mar r i age.

The Marriageable Age
A gi r l i n t he age gr oup of si xt een t o t went y f our
and a boy i n t he age gr oup of t went y- f i ve t o t hi r t y ei ght
ar e i deal f or mar r i age. I n t he medi eval per i od, t he
t r adi t i on of chi l d mar r i age st ar t ed and t he f i ct i t i ous
ver ses f r om i nvent ed books of Shi ghr abodh and Par ashar i
wer e quot ed evi dences f or t he mar r i age of gi r l s at ear l y
age. I n f act , t he best age f or a mar r i age comes af t er t he
compl i ance of Br amchar ya.

Eight Types of Marriages
Accor di ng t o Manu Smr i t i Mahr i shi has descr i bed
mar r i ages of ei ght t ypes as under :
iri -niii ii--nii |
niii ii iii--ii- | -.|s|z||
Ther e ar e ei ght t ypes of mar r i ages ( 1) Br ahma, ( 2)
Dev, ( 3) Ar sha, ( 4) Pr aj apat ya, ( 5) Asur a, ( 6) Gandhar va,
( 7) Raksasa, ( 8) Adham or Pai shacha. Among t hem onl y
f i r st f our may be f ol l owed.

The Brahma or Self-consented Marriage
Stands the Best
My Fr i ends and Mot her s! What shoul d be t he r ol e of
boys and gi r l s i n t hei r mar r i ages, Swami j i has descr i bed
about i t as under :
Bet t er t o have t he mar r i age under t he consent of
boy and gi r l . I f at al l t he par ent s t hi nk of mar r yi ng
t hei r chi l dr en st i l l i t shoul d not be wi t hout t he consent
of t hem, because, i f t he mar r i age i s hel d wi t h t hei r
consent t her e wi l l l i t t l e chance of di sput es and as a
r esul t t hey wi l l get vi r t uous of f - spr i ngs. Ther ef or e, t he
best f or m of mar r i age i s t hat by choi ce ( Swayamvar a)
pr evai l ed i n Ar yavar t f r omt r adi t i on.

Classes and their duties
Dear Fr i ends and Mot her s! The cl ass syst em has an
i mpor t ant r ol e i n det er mi ni ng t he dut i es of mar r i ed l i f e
( Gr ast hashr am) . Accor di ng t o Swami Dayanand t he cl ass
syst em i s not based on bi r t h but i t much mor e depends on
t he vi r t uous- deeds and nat ur e. The anci ent Shast r a has
expr essed t he same opi ni on. Accor di ng t o Manu, Mahr i shi
Dayanand has descr i bed t he vi r t uous- deeds of al l t he f our
cl asses. St udyi ng and t eachi ng Vedas, per f or mi ng, Yaj na
and gi vi ng al ms and r ecei vi ng gi f t s ar e t he dut i es of
Br ahamans. To pr ot ect peopl e, gi ve donat i on, per f or mi ng
Yaj na and t o shun t he al l ur ement s of sensual
gr at i f i cat i on by per f ect cont r ol of t he senses and
per f or mi ng t he dut i es ar e t he nat ur al deeds of t he
Kshat r i yas.
The Vyashyas ear n t hei r l i vi ng t hr ough agr i cul t ur e,
ani mal husbandr y, busi ness and mar ket i ng, but t he deed
accept abl e f or t he dwi j ar e al so equal l y pr escr i bed f or
t hem. The onl y dut y l ay down f or t he Sudr a i s t o ser ve
t he dwi j et c. t hey ar e i nf er i or i n t al ent , i nt el l i gence
and wi sdom t han ot her s. But t he boys and gi r l s bor n i n
t he f ami l i es of t hese Sudra should not be deprived from
the right of education in any case. These boys- gi r l s
coul d al so become dwi j af t er acqui r i ng abi l i t i es t hr ough
per usi ng t hei r st udi es al ong wi t h t he chi l dr en of dwi j s.

Can class be changed?
Br ot her s! Ther e ar e number of exampl es f ound i n t he
Hi st or y whi ch pr ove t hat t he Brahman born devoi d of
vi r t ues and i nf er i or deeds i s consi der ed as Sudr a and t he
per son vi r t uous and deeds l i ke Brahman born i n t he f ami l y
of Sudr a ar e cal l ed Dwi j . I n t hi s connect i on t her e i s a
di r ect exampl e& Mahr i shi J abal , who was f r om t he unknown
f ami l y but on t he basi s of hi s abi l i t i es he became
Br ahman. Li kewi se Vi shwami t r a bel onged t o Kshat r i ya Cl ass
and Ri shi Mat ung bel onged t o Chandal f ami l y, became
Br ahman accor di ng t o t hei r vi r t ues, act i ons and nat ur e.
Mahr i shi Manu has descr i bed t he cl ass ar r angement as
under : -
ii irini-ln iriln ini- |
iliin-n lni,ini | -. o|cr|

Whi l e expl ai ni ng t he meani ng of t hi s ver se, Swami j i
has wr i t t en:
As t he son of a Shudra may at t ai n t he r ank of a
Br ahman i f he wer e t o possess hi s qual i f i cat i ons,
char act er and accompl i shment s, and as t he son of a
Brahman may become a Shudr a, i f he si nks t o hi s l evel i n
hi s char act er , i ncl i nat i ons and manner s even so must i t
be wi t h hi m who spr i ngs f r om a Kshatriya. Even so wi t h
hi m who i s bor n of a Vaishya. I n ot her wor ds, a per son
shoul d be r anked wi t h t he Cl ass whose qual i f i cat i ons,
accompl i shment s, and char act er he possesses. It means, in
all the four classes, a person should be ranked with the
Class whose qualification, accomplishment, and character
he posses.

The Behavior of Husband and Wife
During Married Life
Respect El der s, Mot her s and Fr i ends! A vehi cl e has
t wo wheel s. We know al l t hat bot h ar e equal i n di mensi on
and si ze. I f t her e i s some di f f er ence, t hey wi l l not
car r y t he wei ght - t he vehi cl e coul d not move. Al l t he
wheel - bar s ( Ar e) ar e connect ed wi t h t he cent er and bot h
t he wheel s ar e connect ed wi t h an axl e. We shoul d al ways
r emember t hat husband and wi f e ar e t wo wheel s of t hi s
gr eat char i ot of domest i c l i f e none of t hem i s bi g or
smal l . The f i r st and f or emost necessi t y f or t he r unni ng
of t hi s domest i c vehi cl e i s t he uni t y and si mi l ar i t y i n
t hi nki ng and i deal s. The ot her member s of t he f ami l y ar e
connect ed wi t h t he hear t cent er s of bot h of t heml i ke t he
wheel - bar s and t he hear t cent r es ar e connect ed wi t h t he
l ove- axl e. The base of the domestic life dwells on the
axle of love, affection and sympathy.
How shoul d husband and wi f e behave wi t h each ot her ?
I n t hi s connect i on Mahr i shi Dayanand quot es Manu Smr i t i
as under :
n-i iii ini ii iii ni |
l-- l- ~ii n i- || -. z|co
Means, t he f ami l y i n whi ch t he husband and wi f e ar e
qui t e cont ended wi t h each ot her , i n t hat f ami l y al one al l
pr osper i t y, f or t une and happi ness per pet ual l y dwel l and
wher ever t hey di sagr ee and squabbl e t her e pover t y, i l l -
f or t une, mi ser y and conf l i ct s ar e assur edl y per manent .

Devotion to each other
Mot her s and Gent l eman! I n t he f our t h r ound Mant r a
whi l e t aki ng hand i n hand i n t he mar r i age cer emony t he
br i de husband t akes a vowO mai d! I swear t hat I wi l l
t r eat al l t he women i n t he wor l d except you, my mot her s-
si st er s or daught er s onl y and l i kewi se t he wi f e al so
t akes a vowOt her t han you I wi l l t r eat al l t he men my
f at her s, sons and br ot her s.

Hiding nothing with each other
-n -l- by t hese wor ds i t i s r est r i ct ed t o eat - wear
and even do anyt hi ng secr et l y. Bei ng t he best f r i end and
advi sor , t he wi f e i s t he mi ni st er of t he husband- ki ng.
The advi se of t he wi f e shoul d be sought any ever y wor k,
essent i al l y.

The Duties to be performed by a Husband
Her e al so Mahr i shi Dayanand descr i bes t he dut i es t o
be per f or med by a husband. Quot i ng f r om t he Manu Smr i t i :
-
i-n n -n n ni |
ni-n n i-nisi li | -. |s|rc|
Wher e women ar e honour ed ( wor shi pped) , i n t hat
f ami l y gr eat men ar e bor n; but wher e t hey ar e not
honour ed, t her e al l act s ar e f r ui t l ess.

n--inii i iiiisiii |
ilni-l- -ii-i | -. s|rs|
Let women, t her ef or e, be al ways honour ed by bei ng
gi ven pr esent s of cl ot hes and or nament s, and suppl i ed
wi t h good f ood at f est i val s, j ubi l ees and t he l i ke
occasi ons, and t her eby made happy by t hose men who ar e
desi r ous of weal t h and pr osper i t y.

The Duties of a Wife
Li kewi se t he dut i es of a husband Mahr i shi Manu
descr i bes t he dut i es of a wi f e as under

i ;-i ii nrii ii |
-ni-i i-nr-ni | -. r|ro!!
Let a woman at t end t o her househol d wor k most
cheer f ul l y and wi t h gr eat dext er i t y keep her ut ensi l s and
appar el cl ean, her house t i dy, her f ur ni t ur e f r ee f r om
dust , al l eat abl es pur e, cl ean, and f r ee f r om di r t . Let
her never be l avi sh i n expendi t ur e. Let her cooki ng be
done so ni cel y t hat t he f ood may act on t he syst eml i ke a
good medi ci ne and keep away di sease ( bodi l y and ment al ) .
Let her keep a pr oper account of her ( i ncome and)
expendi t ur e, and show i t t o her husband ( i f necessar y) ,
use her ser vant s pr oper l y and see t hat not hi ng goes wr ong
i n t he house.

Five Great Daily Duties
Of Householders and their benefits
Di vi ne Associ at es and Mot her s! Ever y househol der
shoul d per f or m f i ve maha yajnas dai l y. These compr i ses,
Brahm Yajna- - st udyi ng and t eachi ng t he Veda and ot her
Shast r as, Sandhya Upasana; Pitriyajnasat i sf yi ng one s
f at her , mot her et c wi t h eat abl es et c. ; Devayajna
per f or mi ng Homa i n t he mor ni ng and eveni ng dai l y;
Bhootyajna or Balivaishvdev yajnagi vi ng f ood t o dogs,
di st r essed, suf f er i ng f r om l epr osy et c di seases, cr ows
and such ot her bi r ds and i nsect s as ant s et c. and At i t hi
Yaj napr oper l y at t endi ng and ser vi ng t he schol ar s,
pr eacher s come t o t he househol der s and t aki ng pr oper
t eachi ngs f r om t hem. Per f or mi ng t he above yaj na i s t he
pi ous dut y of ever y househol d.

Brhamyajna and Devyajna
Dear Col l egues and Mot her s: We have di scussed about
t he Br hamyaj na and Devyaj na and t he benef i t s of
per f or mi ng t hem i n t he yest er day s st or y, now we wi l l
di scuss t he r emai ni ng yaj nas i n shor t :

Pitri-yajna
Fr i ends and Mot her s! You al l ar e knowi ng t hat how
Shr awan Kumar , t he devot ee of hi s par ent s, t ook hi s
par ent s f or pi l gr i mage t o f ul f i l t hei r wi shes and how
wi t h t he hands of Mahar aj a Dashr at h, i n t he conf usi on of
a wi l d l i on, t hi s Ar ya Veer had t o sacr i f i ce hi s l i f e.
Wi l e l eavi ng f or t he j our ney f or anot her wor l d, he was
much wor r i ed about hi s par ent s af t er hi s deat h, he sai d,
Oh, God! Who woul d l ook af t er t hem; gi ve your pr ot ect i on
t o t hem. I n t he medi t at i on of t he hol y f eet of hi s
par ent s t he Ar ya Shi r omani Shr awan Kumar by onl y t hi s
vi r t ue became i mmor t al .
The wor ds of Vedi c i deal devot ee of par ent s, Shr i
Rami s so i nspi r i ng
The son, he who per f or ms t he deeds of hi s f at her
wi t hout gi vi ng hi s or der s, i s t he best , he who per f or ms
t he deeds of hi s f at her af t er get t i ng or der s f r omhi m, i s
bet t er ; and t he son, he who does not f ol l ow t he or der s
gi ven by hi s f at her i s a bur den on t hi s ear t h.
I t i s t he dai l y dut y of ever y househol der , who i s a
devot ee of t he l i vi ng l egend of Vedi c Cul t ur e Shri Ram,
t o per f or mt hi s Pi t r i - yaj na.
Br ot her s! Descr i bi ng about t hi s pi t r i - yaj na,
Mahr i shi Dayanand wr i t es:
Af t er t he Agni hot r a i s dul y per f or med, t ake up t he
t hi r d Pi t r i - yaj na. I n t hi s yaj na one has t o ser ve t o l i ve
Gods i . e. schol ar , Ri shi , means peopl e engaged i n
t eachi ng and t aught ( Resear cher s, Thi nker s, phi l osopher s,
and sci ent i st s et c. ar e i ncl uded) and pi t r as i . e.
par ent s, i n- l aws, gr and f at her , gr eat gr and- f at her s et c
el der cl ose r el at i ves and l ear ned supr eme Yogi , who ar e
physi cal l y al i ve. I t has t wo cat oger i es, ( 1) Sr adha and
( 2) Tar pan. Thi s Sr adha and Tar pan i s per f or med onl y f or
t hose who ar e al i ve, i t i s not meant f or t he dead. For
t hi s pur pose onl y i t i s sai d i n t he Vedas and Manusmr i t i
et c ol d books.

Benefits of Pitrayajna
The pr of i t f r om t hi s yaj na i s t hat when t he f ami l y
wi l l ser ve par ent s, l ear ned sages, t hen by t he gr ace of
t hei r bl essi ngs knowl edge wi l l i ncr ease and t he f ami l y
coul d di scr i mi nat e t he t r ut h and unt r ut h, and by
accept i ng t r ut h and r ej ect i ng f al sehood, t hey wi l l
achi eve happi ness. The ot her pr of i t f r om t he Pi t r ayaj na
i s payi ng- of f t he obl i gat i on i . e. t he ser vi ce whi ch
par ent s and achar ya have done f or t he chi l d and di sci pl e,
i t i s pr oper t o pay i t of f and t hi s i s done t hr ough t he
pi t r ayaj na. Pr oduci ng abl e ci t i zens i n t he f or m of abl e
chi l d i s t he out come of t hi s Pi t r ayaj na .

Atithi Yajna
Descr i bi ng t hi s yaj na Swami j i wr i t es
An At i t hi so cal l ed who i s compl et el y l ear ned,
phi l ant hr opi st , who has conquer ed hi s per cept i ons,
r el i gi ous, pr eacher of t r ut h, devoi d of decei t et c. , a
Yogi of t he hi ghest or der , and by wander i ng r egul ar l y,
pr opagat e knowl edge and r el i gi on and r et r eat t he
i r r el i gi ous al ways. A sanyasi , whose dat e of comi ng and
goi ng i s not cer t ai n or f i xed and suddenl y happens t o
comes and goes wi t h hi s own wi shes or i t i ner ant . on
sui t abl e occasi ons, even a house- hol der and a ki ng
( Rul er , Of f i cer , and t he l eader who accompl i shes publ i c
i nt er est can be honour ed as at i t hi s.
I t means, payi ng honour and gr at i t ude t o t he publ i c
l eader par t i cul ar l y who i s engaged i n sel f l ess ser vi ce
f or t he wel l bei ng of soci et y, nat i on and t he uni ver se,
he who pr eaches f or t he t r ut h, he who wor ks wi t hout
pr ej udi ce of r esul t s, he who i s peacef ul , he who i s a
yogi of t he hi ghest or der , he who i t i ner at es f or t he good
of al l , he who i s a per f ect schol ar , a l ear ned one, he
who i s a Sadhu, Sannyasi , Par i vr aj aks et c. by ser vi ng
t hemmost di l i gent l y and honour i ng t hemby gi vi ng t hem
good f ood and dr i nk and cl ot hes et c. and gener al l y t he
Achar ya, t eacher s r el at ed t o t he Br ahamchar ya Ashr am, and
f at her l y schol ar s who have adopt ed Vanpr ast ha Ashr amand
engaged i n Tap and Swadhya, t he r el i gi ous and l ear ned
wander er s be assi st i ng t hemi n managi ng f ood- st ayi ng-
swadhya i ncl uded i n Atithi Yajna.

The Benefits of Atithi Yajna
The vi r t uous At i t hi ( schol ar and pr eacher of
t r ut hf ul ness) , who by wander i ng i n al l t he count r i es and
pr eachi ng f or t he t r ut hf ul ness st ops t he i ncr ease t he
hypocr i sy and onl y one r el i gi on i s est abl i shed i n t he
human bei ngs. Wi t hout such At i t hi s, t he conf usi on of
publ i c i s not r emoved. Wi t hout r emovi ng conf usi on
( Wi t hout det r i ment al t o t he t r ut h) , one cannot get pi ece.
Dear Fr i ends and Mot her s! The At i t hi Yaj na i s necessar y
f or ever y f ami l y. The same gl i mpses of t he f ami l y At i t hya
I ampl aci ng bef or e you:
When Sudama r eached t o Shr i Kr i shna, Kr i shna gat her ed hi m
hi s ar ms. He hi msel f st ar t ed washi ng hi s f eet . But what
i s i t ? Ther e i s no need of wat er i n t he vessel . Wi t h t he
wat er of l ove- t ear s, he washes t he f eet of hi s f r i end. I n
t he wor ds of t he poet :
ri li; i - - i n l i |
ri -rii ii ii n- i ;n ln l ii`|
li i-i | | ii ii l ii lli i |
i| in i rii si lr i n ii |

( He agai n l ooked t owar ds t he f eet cover ed wi t h dust
and t hor ns and cr eaked at number of pl aces and t he
condi t i on was qui t e pi t y. Kr i shna sai d t o Sudama, my
f r i end you had had gr eat sor r ows, why shoul d he l oose so
many days i n come t o me. Looki ng t he pi t y condi t i on of
Sudama, he who best ows ki ndness on ot her s, he wept , he
need not t o t ouch t he vase, and washed hi s f oot wi t h hi s
own wat er of t he eyes. )
By f ol l owi ng such a wonder f ul r el i gi on of f r i endshi p
and at i t hya, Yogeshwar Kr i shna became i mmor t al i n our
hi st or y.

Save from the Charlatans
Fr i ends! The per sons who do not deser ve At i t hya,
Swami j i gi ves evi dence f r omt he Manu Smr i t i ,

i-| isil-i i-i |
lni ni lrilii || -o|sr||

( Dhar madhwaj i ) One who does not pr act i se any
r el i gi on, but def r auds ot her s i n t he name of r el i gi on,
( Sadal ubdha) a covet ous wr et ch, ( Chhadmi ka) a decei t f ul
per son ( Lokadambhaka) who br ags of hi s gr eat ness bef or e
ot her s, ( Hi nsr a) he who does i nj ur y t o l i vi ng cr eat ur es
or bear s mal i ce t o ot her s, ( Sar vabhi sandhaka) , he who
mi xes wi t h al l ki nds of mengood or badsuch a per son
shoul d be consi der ed a r ogue and a mean f el l ow l i ke a
cat . Per sons of such char act er i st i cs ar e char l at ans.
Never bel i eve t hemnei t her ser ves t hem.

Balivaishwadev Yajna (Bhoot Yajna)
Description

Ever y day, by of f er i ng some f ood out of one s own
f ood t o t he ut i l i t y cr eat ur es l i ke dogs ( cows) et c, t hose
af f l i ct ed wi t h t er r i bl e di seases as l eper s, f al l en
wr et ches l i ke Chandal s and bi r ds l i ke cr ows, pi geons et c
and i nsect s l i ke ant s, et c. di vi di ng t hem i n equal par t ,
pl eases t hem al ways. i . e al l t he cr eat ur es shoul d get
pl easur e f r om t he human bei ngs. I t wi l l i ncr ease t he
equal i t y of vi si on, equal i t y of ki ndness among al l t he
cr eat ur es and i ncr ease t he non- vi ol ence and i gni t es f or
t he good of al l .

The Profit of Balivaishwadeva Yajna

I n t hi s yaj na, f ood ( cooked and sal t f r ee) t hr own i nt o
t he f i r e of t he hear t h wi t h t he pur pose of pur i f yi ng t he
ai r of t he ki t chen whi l st t hat of of f er i ng f ood i s al so a
ki ng of at onement f or t he pai n and suf f er i ng we
unknowi ngl y i nf l i ct on t he l ower cr eat i on i n t he dai l y
r out i ne of our l i f e. Knowi ng t hat t he ent i r e cr eat ur e be
f r i endl y t o us and we become f r i endl y t o al l of t hem i s
t he pr of i t of t hi s yaj na.

The Duties in Crisis

Devot ee Br ot her s and Mot her s! I n t he cont ext of
mar r i ed or domest i c l i f e, Achar ya Dayanand has descr i bed
some of t he dut i es i n cr i si s. The pr ovi si on of r emar r i age
of chi l d- wi dows i s f ound i n t he Smar t - gr ant hs, but i t i s
appl i cabl e onl y i n case of Sudr as. I n ol d r el i gi ous
shast r as, i n case of no i ssue was bor n, Ni yog met hod was
pr ovi ded t o pr oduce of f spr i ng. Lot of wi t nesses ar e
avai l abl e i n t he Mahabhar at and ot her books of hi st or y.
Though, t he met hod of Ni yog was not mandat or y. Onl y i n
t he case of cr i si s i t was consi der ed appr opr i at e.




The Glory of Married Life

I n f act , t he l i f e of al l ot her Or der s or Ashr ams
depends on Househol der s or Mar r i ed Li f e.
Mahr i shi has quot ed some ver ses f r om t he Manu
Smr i t i . He wr i t es at t he end of t hi s chapt er : -
I t i s t he pi vot , upon whi ch t he ent i r e Ashr am
( Or der ) syst em moves. I f t hi s Or der di d not exi st , t he
human speci es woul d not be pr opagat ed, and consequent l y
t he Or der s of Br ahmachar ya, Vanapr ast h and Sannyas coul d
not be cal l ed i nt o exi st ence. He who speaks i l l of t hi s
Or der i s wor t hy of cont empt , but whosoever speaks wel l of
i t deser ves al l pr ai se.
My Fr i ends, El der s and Mot her s! We ar e gi vi ng a
br eak t o t hi s chapt er her e i t sel f . Tomor r ow, we wi l l t r y
t o di scuss over Vanpr ast ha and Sannyasashr am. At t he end
of nar r at i ng t oday s st or y by Sat yapal , af t er r eci t i ng
t he pi ece pr ayer s t he assembl y was di sbur sed.




Fifth Day

Vana Prasthan and Samnayasa Ashram

The campus of t he chi ef Chandan Si ngh became t he
cent er f or t he assembl y of di vi ne pr eachi ng. The st or y
nar r at ed on yest er day l ef t a deep i mpact on t he nat i ve
peopl e. As a r esul t compar at i vel y mor e di vi ne pr eachi ng
f ans gat her ed i n t he assembl y t oday. Sat yapal al so t ook
hi s pl ace. I n t he meanwhi l e one el der per son got up and
sai dBr ot her Sat yapal you have bonded t he whol e of t he
vi l l age wi t h your t hought s. The whol e vi l l age has been
dyed wi t h t he t hought s of t he Sat yar t h Pr akash. Br ot her ,
as you t ol d yest er day t hat you wi l l t hr ow some l i ght on
t he Vanpr ast ha and Sannayasa t oday, we al l ar e pr esent
her e wi t h f ul l est cur i osi t y t o l i st en your vi ews. On
t aki ng pl ace by t he gent l eman, Sat yapal sai d wi t h ut most
humi l i t yThese t hought s ar e not mi ne, but expr essed my
Mahr i shi Dayanand based on t he t hi nki ng t aken f r om t he
Hol y Vedas and Bhahma unt o J ai mani and ot her sai nt s and
seer s. I ndeed i n t hi s age, t he whol e cr edi t f or t hese
i deal t hought s goes t o Ri shi Dayanand. I n t oday s st or y I
wi l l pr esent some of t he t hought s based on t he f i f t y
chapt er of t he i mmor t al cr eat i on Sat yar t h Pr akash.
Vanprastha Ashram
Fr i ends and Mot her s! Fol l owi ng t he or der of
Br amchar ya, Gr ast ha, Vanpr ast ha and Sannyas Ashr am man
becomes man and get s acr oss t hi s wor l d and r eached t o
wor l d of at t ai nment . The t hi r d st age of t he or der of
devel opment of human bei ngs i s Vanpr ast ha. When a
househol der per cei ves t hat hi s muscl es have become
f l acci d and hi s hai r gr ay and even hi s son has become a
f at her , l et hi mt hen r epai r t o a Vanpr ast ha.

The Duties of a Vanprasthee
Mahr i shi Dayanand had l ai d down t he dut i es at t he
Vanpr ast ha Ashr amas l ai d down i n t he Manu Smr i t i :
- ni--iri ls- |
i iii lli s-r i || c | s ||
Let hi mr enounce al l t he good t hi ngs of t own such as
t ast y di shes, f i ne cl ot hes, commi t hi s wi f e t o t he car e
of hi s sons, or t ake her wi t h hi mand dwel l i n a f or est .

-ii l-n-iini --ilrn |
ini l-iini ini- ||-.|c|s|
Let hi m const ant l y devot e hi msel f t o st udi ng and
t eachi ng, r et ai n a cal mmi nd, be a f r i end t o al l , conquer
hi s passi on, best ow upon ot her s such gi f t s as knowl edge,
and be ki nd t o al l l i vi ng bei ngs. Let hi m not r ecei ve
gi f t s f r omot her . Thus, shoul d he conduct hi msel f ?
-iiii ri| ii |
ii-- i-ln || -.oc|zc||
Let hi m not be ver y sol i ci t ous f or bodi l y comf or t ,
l et hi m be a Brahmchari, t hat i s, abst ai n f r om sexual
i ndul gence even i f hi s own wi f e be wi t h hi m, sl eep on t he
gr ound, have no i nor di nat e l ove f or hi s dependent s and
f or hi s bel ongi ngs, and dwel l under a t r ee.
niii n |ii li | !
lliili|i--l, ln ||-. c|zs||
Havi ng t hus l i vi ng i n t he f or est ( t he l ear ned Dwi j )
f ol l ow t hi s and ot her dedi cat i ons. Besi de f or t he sake of
acqui r i ng knowl edge about sel f and God shoul d ponder over
t he meani ngs of var i ous ki nds of Upnishadas i . e. t he
Shrutis r el at i ng t o knowl edge and medi t at i on.
I n t hi s way, i t behoves a Vanprasthi, t her ef or e, t o
f ol l ow t he r est r ai nt s and nor ms and l ead t he l i f e
Br amchar ya by r est r ai ni ng t he per cept i ons, adopt i ng
medi t at i on and var i ous vi r t ues. Thr ough t he pr ocess of
medi t at i on, yoga, pr ayer s, associ at e wi t h devout , l ear ned
men, shoul d t her eby acqui r e di vi ne knowl edge t he
Vanpr ast hi ent er s t he l i f e of Sanyas Ashr am at t he
appr opr i at e t i me.
Gent l eman: I n f act , Vanpr ast ha Ashr am i s meant f or
exer ci si ng t he expansi on of soul . I n t he Br amchar ya
Ashr am t her e was onl y one goal i . e. per sonal
enl i ght enment of physi cal , ment al and et er nal
devel opment , t hi s hor i zon expanded i n t he Gr i st ha Ashr am.
At t hi s st age, bei ng a vi r t uous househol der , he had t o
l ook af t er t he wel f ar e of hi s househol d member s. Thi s
hor i zon f ur t her expended i n t he Vanpr ast ha and Sannyas
Ashr ams. The soul i s f ur t her expanded. Now t he whol e of
t he soci et y, nat i on and wor l d becomes hi s f ami l y and

l iln nii i ni-|
i lniin i ---| ||
For a Sanyyasi , t he whol e of t he wor l d becomes hi s
own f ami l y or hi s own r ef l ect i ons. To assi st i n br i ng
t hi s i deal i n one s l i f e t he Vanpr ast ha Ashr am assi st
hi m, t hus t he Ashr am becomes a pl ace of Sadhana.
Ther ef or e, t hi s Ashr am i s a must f or t he aspi r ant s who
wi sh t o become a man.
The Glory of Sannyas Ashram
Gospel l ovi ng Br ot her s: The bui l der of moder n I ndi a,
gr eat r ef or mi st , excl amat or y of Vedi c Ashr am Syst em,
Mahr i shi Dayanand Sar aswat i whi l e gl or i f yi ng t he
i mpor t ance of t he Ashr am Syst em of l i f e, has descr i bed
t he dut i es of sannyasi and l ai d down t he qual i t i es of an
i deal sannyasi i n t he f i f t h chapt er t i t l ed Sannyasi
Pr akar na.

The Period of Sannyas Ashram
Havi ng passed t he t hi r d st age of l i f e i . e. f r om t he
f i f t i et h t o t he sevent y- f i f t h year s as a Vanprasthi l et a
man r enounce al l connect i ons and ent er i nt o t he f our t h
st age of Sannyas Ashr amand l i ve on al ms. Gener al l y af t er
compl et i ng Gr ahast ha and Vanpr ast ha Ashr ams one shoul d
ent er i nt o Sannyas Ashr am, but out of ext r eme desi r e of
acqui r i ng ascet i ci sm t her e ar e exampl es when one ent er ed
di r ect l y f r omBr ahamchar ya t o Sannyas Ashr am. I n f act t he
cause l i es i n t he ext r eme desi r e of ascet i ci sm and
r enounci ng wor l dl y pl easur es and i mbeddi ng wi t h t he
ext r eme desi r e f or publ i c good and devot i on t owar ds t he
Supr eme God. Bei ng f i l l ed up wi t h t he same spi r i t
Dayanand ent er ed i nt o t he Sannyas Ashr am f r om di r ect l y
f r omt he Br ahmchar ya Ashr am.

The Characteristics of a Sannyasi
Mahr i shi has descr i bed t he char act er i st i cs as under :
The Sannyasi shoul d cl i p of f hi s hai r , nai l s, bear d
and moust aches, car r y a sui t abl e wat er - j ar and a st af f ,
wear ochr e- col our ed gar ment s, go about wi t h t r anqui l
mi nd, har mi ng no l i vi ng bei ng and i mbued wi t h ext r eme
desi r ed f or doi ng publ i c good.

The Form of Sannyasi
Whi l e ent er i ng i nt o Sannyas Ashr am one shoul d
r enounce al l l ove of f ame, weal t h and power and t he
enj oyment s t her eof and l ove of hi s ki t h and ki n, l i ve on
al ms and move f ear l essl y t hr oughout wor l d wi t h t he
ext r eme desi r e f or doi ng publ i c good. The per son who i s
an aspi r ant of Sannyas Ashr am shoul d per f or m t he yaj na
accor di ng t o t he Shast r as f or t he r eal i zat i on of God.
Then he shoul d r enounce t he f i ve summonabl e f i r es et c. ,
and l eave t he obl at i on of Agni hot r a. Now he needs no
yaj nopavi t ( t al e et c. mar ks) . The Sannyasi l eaves t he
house gr ant i ng exempt i on f r om f ear t o al l l i vi ng bei ngs,
l eave hi s home and become Sannyasi wi t h t he pr i mar y goal
t o pur i f y hi s soul t hr ough doi ng publ i c good and
medi t at i on of God.
The sannyasi shoul d be ext r emel y f ear l ess, gener ous
and unsel f i sh. He i s commi t t ed f or t he af f i r mi ng t he
t r ut h as t r ut h, gui di ng t he peopl e and keepi ng t he
humani t y of f t he vi ci ous cl ut ches of devi l i sh f or ces and
f ol l owi ng t he commandment s of God becomes hi s phi l osophy
of l i f e.

The Duties of Sannyasi
Mahr i shi Manu has descr i bes t he vi r t ues t o be
f ol l owed by a Sannyasi as under :
A Sannyasi shoul d r est r ai nt hi s per cept i ons and wal k
ar ound f or t he pr opagat i on of knowl edge and
r i ght eousness. He shoul d be i mpar t i al t owar ds censur e or
pr ai se, pr of i t or l oss, honour or di shonour et c. He
shoul d st r i ve har d t o f ol l ow t he r i ght eousness cont ai ni ng
t en vi r t ues vi z. pat i ence, f or gi veness, abst i nence,
honest y, cl eanl i ness, r ect i t ude, and acqui si t i on of
cor r ect knowl edge, t r ut hf ul ness and composur e. Onl y
Br ahman i s ent i t l ed t o ent er i nt o Sansya, because he i s
t he onl y compl et e i nt el l ect , r el i gi ous and phi l ant hr opi st
among al l t he cl asses. As Br ahman i s dedi cat ed f or t he
wel f ar e of t he wor l d, t her ef or e, onl y he can engage i n
t he publ i c wel f ar e af t er becomi ng sannyasi .
Ther e i s a f al se not i on t hat sannyasi has not hi ng t o
do wi t h any dut y t her ef or e t hey ar e accompl i shi ng t hei r
dut i es i n wander i ng usel essl y and passi ng t hei r l i f e i n
i dl eness and l azi ness. But t hi s i s not appr opr i at e. The
sannyasi l eaves hi s sel f onl y f or t he at t ai nment of
publ i c good. Ther ef or e he shoul d engage hi msel f onl y i n
acqui r i ng knowl edge, and pr opagat i ng r el i gi on,
t r ut hf ul ness and j ust i ce. The r est i s r esor t ed t o onl y
af t er t he deat h. Ti l l one who bear s t he l i f e shoul d
engage hi m i n car r yi ng out t he dut i es i n t he f or m of
ser vi ces t o t he manki nd wi t hout l azi ness.
Mot her s and Fr i ends! Wi t h t he descr i pt i on of t he
dut i es of a Sannyasi , we end t he t oday s st or y her e
i t sel f . Tomor r ow we wi l l di scuss about t he The Dut i es of
a St at e.


Sixth Day

Vedic Political System

I t i s eveni ng t i me. I n t oday s assembl y, i n addi t i on
t o t he l ocal peopl e, many peopl e f r omt he near by vi l l ages
ar e at t endi ng. Af t er submi t t i ng pr ayer s, Sat yapal st ar t ed
t he t oday s nar r at i on on t he subj ect of Vedi c Pol i t i cal
syst em.
Respect ed Teacher s, Mot her s and Fr i ends! I n t he l i ght of
f i r st chapt er of Sat yar t h Pr akash we have di scussed about
t he at t ai nment of AUM t he God and t he onl y seat of peace
and happi ness i s t he supr eme goal of human bei ngs. But
bef or e at t ai nment of t hi s supr eme goal , i t i s essent i al
f or a man t o know about t he God and hi s var i ous f or ms,
and even bef or e t hat he shoul d know hi msel f i . e. he
shoul d become a per f ect man t r ue t o t he wor d. Fr om t he
second t o f i f t y chapt er s i n t he f or m of t he Vedi c
Var nashr am Syst em human bui l di ng syst em has been
di scussed. Onl y af t er compl yi ng wi t h t he dut i es l ai d down
f or sel f and f ami l y, i t wi l l be appr opr i at e and pr act i cal
t o di scuss on t he dut i es t owar ds nat i on or pol i t i cal
dut i es. I n t hi s way di scussi ng on t he dut i es of a ki ng or
r ul er i n t he si xt h chapt er by Dayanand i s t he
char act er i st i c of t he sage.
Gent l eman! The ef f or t s made by a ki ng and i t s peopl e
t owar ds t he devel opment ar e cal l ed Rajdharm or t he dut i es
and qual i f i cat i ons, et c. , of t he Rul er s. I n a f ami l y,
onl y when t he head of t he f ami l y i s capabl e i n secur i ng
et c. hi s f ami l y when he i s r el i gi ous, wi se, ski l f ul i n
managi ng and t he member s al so i n t ur n wi t h hi s per mi ssi on
ot her wi se qual i f i ed may l i ve i n maxi mum happi ness. For
car r yi ng out t he f ami l y ef f i ci ent l y, f ood et c.
necessi t i es and house et c. mat er i al s f or l i vi ng i n ar e
essent i al , i n t he same way an abl e head of t he st at e and
super b subj ect wi t h secur e l and ar ea al ong wi t h
assembl i es, mi ni st er s, j udi ci ar i es, ambassador s, scout s,
gover nment ser vant s, ar mi es et c ar e necessar y f or a gr eat
f ami l y l i ke a nat i on. The r el evant descr i pt i on of al l
t hese syst ems l ai d down i n t he si xt h chapt er of Sat yar t h
Pr akash.

The King
Fr i ends and Mot her s! I n al l t hese mat t er s t he ki ng
i s t he head means chi ef . According to the views of the
Vedas the king is selected by the people and can remove
also. (Accor di ng t o hyme 2, Sukt a 3, of At har vved i t i s
onl y t he publ i c who ar e aut hor i zed t o sel ect a sui t abl e
ki ng. ) At t he same t i me i t i s t he dut y of t he publ i c t o
sel ect such a per son as t he ki ng who i s t he best , can
conquer t he enemi es, appr eci abl e i n vi r t ues, deeds and
nat ur e, j udi ci ous and hi ghl y educat ed.
As a mat t er of f act t he dut i es of a ki ng ar e ver y
speci al , t he pr i nci pl e i s, as t he ki ng so shal l be t he
peopl e. I f a ki ng i s over al l vi r t uous, commi t t ed t o t he
publ i c good, admi r er of j ust i ce and over al l abl e and
aspi r ant f or t he nat i onal devel opment , undoubt edl y, t he
peopl e i n t ur n wi l l al so become compet ent , l oyal ,
cont ended, aspi r ant of knowl edge and devot ed t o t he
ser vi ce of t he nat i on.

Daily Routine of a King
A ki ng shoul d car r y out hi s dai l y r out i ne accor di ng
t o t he Shast r as. I n t he mor ni ng af t er at t endi ng hi s
t oi l et s, per f or mi ng sandhoupasana, homa et c shoul d at t end
t he cour t ; i n t he mi ddl e of t he day he shoul d t ake t he
det ai l s f r om hi s scout s and i nvest hi s ever y second i n
t he pr omot i on of wel f ar e of hi s peopl e and j udi ci ar y
syst em.

The Three Assemblies of a Nation
Br ot her s! How many assembl i es shoul d be t her e i n a
nat i on, i n t hi s r egar ds Mant r a 6 Sukt a 38 of Mandal I I I
of Ri g Veda l ai d down f ol l owi ng ar r angement s:
|i| iii li li l lil iii il |~. s.ss.c
Means, t he l ear ned per sons of t he ki ng and peopl e
combi ned i s ki ng. For keepi ng st abl e r el at i onshi ps
bet ween t he happi ness and pr omot i ng sci ence i n t he peopl e
const i t ut e t hr ee assembl i es vi z. 1. Educat i onal Assembl y
2. Rel i gi ous Assembl y and 3. Legi sl at i ve Assembl y, t hen
onl y knowl edge, r el i gi on, t r ue- educat i on and pr oper t y
coul d be l ef t secur e.

The virtues of the Members of
Assemblies and Commanders
Whi l e appoi nt i ng t he member s of t he Assembl i es i t
shoul d be kept i n mi nd t hat t he member s of t he
Educat i onal Assembl y t hus sel ect ed must be t he most
l ear ned men, as member s. The most devout men, as member s
of t he Rel i gi ous Assembl y and pol i t i cal l y wi se man as
member s of t he Pol i t i cal Assembl y, and such a gr eat man
i n i t , who possess most excel l ent qual i t i es, hi ghl y
accompl i shed, and bear s most honor abl e char act er be made
t he Head or Pr esi dent . I t i s essent i al f or t he member s
and t he Pr esi dent t o be wel l ver sed wi t h t he knowl edge of
f our Vedas, t he t r adi t i onal penal code, nor ms of
j udgment , di scour ses i nst r uct i ng and enqui r i ng.
The Assembl y shoul d consi st mi ni mumt en member s. The
el ect i on of t hese t en member s shoul d be conduct ed i n t hi s
met hod:
Out of t hese t en member s seven per sons shoul d be
t hor oughl y l ear ned per sons f r om, 1. Ri gveda, 2. Yaj ur ved,
3. Samveda, 4. J udi ci al Shast r a, 5. Mi mansa, 6. Ni r ukt a and
7. Rel i gi on. Remai ni ng t hr ee shoul d be r epr esent at i ves of
Br ahmachar i s, househol ds and Vanpr ast hi s.
The deci si ons t aken by t he assembl y of t hr ee l ear ned
member s, who ar e wel l ver sed i n Ri gveda, Samveda and
Yaj ur veda, shoul d never be t r ansgr essed.
Even t he deci si on of one Sannyasi who i s f ul l y
conver sant wi t h al l t he f our Vedas and i s super i or t o al l
t he Dwi j as, shoul d be consi der ed of t he hi ghest
aut hor i t y. The deci si on made by l achs of myr i ads or
i gnor ant men shoul d never be f ol l owed. Ther ef or e, no
i gnor ant f ool shoul d ever be made member of t he
Educat i onal Assembl y, Rel i gi ous Assembl y and Pol i t i cal
Assembl y.

The Inter Relationships between
The King, Kings Assembly and the People
The st at e aut hor i t y shoul d never be i nher ent t o a
par t i cul ar per son, i nst ead shoul d be i n t he or der of , The
Ki ng who i s t he Head of t he Assembl y, under hi m t he
Assembl y and t he ki ng shoul d be under Assembl y, i n t hi s
way t he ki ng as wel l as t he assembl y shoul d be under t he
peopl e and t he peopl e shoul d be under t he Assembl y of t he
Ki ng. The hi st or y i s evi dence, t hat wher e t he monar chy
r ul ed, t he ki ng and t he cour t i er s have al ways expl oi t ed
t he peopl e. Ther ef or e, any one of t hem shoul d not be
supr eme.

Framing the Rules (Acts)
Wi t h t he consent of al l t he t hr ee Assembl i es
( Educat i onal , Rel i gi ous and Pol i t i cal ) Pol i t i cal , Soci al
and ot her r ul es i n t he i nt er est of peopl e shoul d be
f r amed, and al l shoul d r emai n under t hese r ul es.

The Constitution of Ministry
Br ot her s! The ki ng shoul d t hus appoi nt seven t o
ei ght Mi ni st er s who ar e nat i ve, l ear ned i n Vedas and
Shast r as et c. , val i ant , f r om r eput ed f ami l y, r el i gi ous
and geni us. Al ongsi de, ever y mi ni st er shoul d be ent r ust ed
wi t h di f f er ent depar t ment s accor di ng t o hi s abi l i t y.

The Ideal Judiciary System
My Mot her s and Gent l eman! Achar ya Manu has al so
descr i bed t he J udi ci ar y Syst em i n det ai l , wi t h t he hel p
of whi ch t he ki ng er adi cat es i nj ust i ce, t yr anny, and
of f ensi veness. The par amount dut y of a ki ng i s t o puni sh
t he cul pr i t s and pr ot ect t he i nnocent . Whi l e gi vi ng
j ust i ce t he ki ng shoul d conduct t he case, deci de t he
f act s t hr ough evi dences and shoul d r each t o t he r eal i t y
and awar d t he puni shment t o t he cul pr i t s. The det ai l s,
based on Manu have been nar r at ed i n t hi s si xt h chapt er .
The obj ect i ve of puni shment i s t hat t he cul pr i t shoul d
not r epeat t he of f ence, and ot her per sons shoul d l ear n a
l esson t hat t he cul pr i t i s al ways and def i ni t el y
puni shed, t her ef or e one shoul d save hi m f r om t he
of f ences. Thi s i s necessar y f or maki ng t he peopl e of f ence
f r ee, t hat i f t he r ul er s commi t t he same of f ence, t hey
shoul d be puni shed many t i mes heavi l y t han t he or di nar y
peopl e. Thi s i s l ai d down by Manu et c. shast r as.
4

( Suppor t i ng t hi s syst emSwami j i wr i t es I f one want s t o
do j ust i ce wi t h peopl e, he shoul d f ol l ow t he ei ght h and
ni nt h chapt er s et c of Manu Smr i t i . )

The Army and the Army Chief
The ar my of a nat i on shoul d be st r ong f r om ever y
poi nt of vi ew. Above al l t he sol di er s and commander s
t her e shoul d be one Chi ef of Ar my. Wher eas t he ar my
shoul d be equi pped wi t h ever y mat er i al necessar y f or a
war , so t hat at t he t i me of war t he ki ng may ar r ange hi s
ar my dext er ousl y wi t h t he hel p of hi s ef f i ci ent
commander s i n t ypes of Soochi Vyuh, Vaj r a Vyuh, Sar p vyuh
et c. and get vi ct or y.


Treatment with the Soldiers
The ki ng shoul d t ake car e of al l t he necessi t i es of
hi s sol di er s. He shoul d di st r i but e one- si xt eent h par t of
t he boot y of war equal l y amongst hi s sol di er s. The f ami l y
of a sol di er ki l l ed i n war shoul d be pr ot ect ed.

Appointment of Ambassadors
The ki ng shoul d appoi nt such per son as hi s
Ambassador as i s per f ect l y honest , pur e at hi s hear t ,
wel l ver sed i n al l t he Shast r as and can cont empl at e t he
cont ext of t i me and si t uat i on, as mast er of el ocut i on,
and compet ent enough i n t he ski l l s of di vi de and maki ng
f r i ends.

Appointment of Scouts
Br ot her s! The nat i on shoul d have t wo Pr esi dent s. One
shoul d wor k wi t h St at e Assembl y and anot her one shoul d
i nspect t he wor ki ng of al l t he Royal t i es or Hi gh Of f i ces.
The whol e of t he vi gi l ance depar t ment shoul d wor k under
hi m, so t hat he may know t he vi r t ues and vi ces of t he
peopl e and of f i ci al s secr et l y, so as t o puni sh t he
cul pr i t s and r ewar d t he excel l ent wor ker s.

Appointment of Employees
The ki ng shoul d appoi nt such per sons as hi s
of f i ci al s who ar e power f ul and wi se enough, si de- by- si de
he shoul d appoi nt di f f er ent Pr esi dent s f or di f f er ent
Counci l s. The per son t o whom r i ght t o pr ot ect t he peopl e
be gi ven shoul d be r el i gi ous, dul y t est ed, l ear ned and
bel ong f r om a di st i ngui shed f ami l y. These Pr esi dent s
shoul d super vi se cl osel y t he of f i ci al s wor ki ng under
t hem. I n case f ound t hemcul pr i t s t hey shoul d be puni shed
and t he wor k of excel l ence shoul d be pr oper l y r ewar ded.

The Salary of Officials
The of f i ci al s shoul d get handsome money i n l i eu of
t hei r ser vi ces t o keep t hem comf or t abl y and even t o make
t hem r i ch. The ol d of f i ci al s shoul d be pai d hal f of hi s
pay.

State Taxes
Br ot her s! I t i s an essent i al dut y of a ki ng t o
r ecover t he dues, saf eguar d t he r evenue t hus r ecei ved,
i ncr ease t he r evenue and ut i l i ze t he r evenues r ecei ved.
I t i s hi s dut y t o f ol l ow t he r ul es f r amed by t he Shast r as
f or col l ect i ng t he r evenues. As t he bee t ake t hei r f ood
l i t t l e by l i t t l e, t he ki ng shoul d al so r ecei ve l i kewi se
f r om hi s peopl e t he si xt h par t of t hei r i ncome as a Tax
and ut i l i ze t he same i n t he benef i t of t he peopl e onl y.
I n t hi s way pr esent i ng t he St at e Rel i gi on i n shor t
Mahr i shi has i nspi r ed t o go t hr ough t he books of Manu
Smr i t i , Vi dur Ni t i , Shukr a Ni t ki et c t o know f ur t her
det ai l s.
My Fr i ends, el der s and Mot her s! Wi t h t hi s shor t
descr i pt i on of Vedi c Pol i t i cs or St at e Rel i gi on we
concl ude t odays st or y her e i t sel f . Tomor r ow we wi l l
di scuss about God and Veda.





The Seventh Day
The God and Veda

Today i s Eakadashi ( 11
t h
day of t he mont h) . The day
i s cel ebr at ed j oi nt l y wi t h many vi l l ages ar ound. Because
of ef f or t s made by Mohan, al l t he vi l l ager s ar ound
deci ded t o change t he cer emony i nt o t he di vi ne meet i ng or
Sat Sang. The pr ogr amme st ar t ed wi t h t he Dai l y Sandhya
and Agni hot r a ( Yej na) . At t he end of t he yaj na, pr ayer s
or i ent at ed songs wer e enchant ed. At t he end of di vi ne
songs Sat yapal st ar t ed hi s st or y on t he t opi c of God and
Veda.
My r ever end t eacher s, mot her s and f r i ends! I n t he
cont i nuat i on of pr evi ous nar r at i on of st or y, we have been
const ant l y cont empl at i ng t hat t he ul t i mat e goal of t he
t r avel l i ng of t hi s peace st r i vi ng soul cont i nued f r omt he
bi r t h af t er bi r t h i s at t ai nment of God, t he seat of
pi ece. Onl y i n t he f or mof human bei ng, t hi s wi sh has a
possi bi l i t y t o be f ul f i l l ed. Ther ef or e, t he cr eat or of
Shast r as and Ri shi s have consi der ed t hat at t ai nment of
God i s t he Supr eme Obj ect or Par amPur ushar t h of human
bei ng.
I n t he f i r st Chapt er , t he di scour se st ar t ed wi t h t he
cont empl at i on of God, as i f i ndi cat ed t owar ds t hi s
r eal i t y. But -i i| i - i . e. t he equal i t y i n
vi r t ues and i nt er est s cr eat es f r i endshi p. Accor di ng t o
t hi s maxi mf or t he at t ai nment of t hat pi ous bei ng t he man
wi l l have t o make hi s body, mi nd and soul heal t hy- st r ong
and pur e. To at t ai n t he l ove of dear est God, t he man wi l l
have t o l ove t he bel oved subj ect of t hat God i . e. one s
own f ami l y, nei ghbour s, soci et y, nat i on and human bei ngs,
even ever y cr eat ur e. Fr omchapt er second t o chapt er
ei ght h Ashr amDhar ma, Panch Maha Yaj na and car r yi ng out
t he r est r i ct i ons and r ul es have been nar r at ed onl y wi t h
t hi s ai m. Now we wi l l di scuss i n shor t about God and
Veda, t he i mmor t al book of knowl edge of God, accor di ng t o
t he sevent h chapt er of Sat yar t h Pr akash.

Realization of God
My Fr i ends and Mot her s! As we al l know, t he Sun
r i ses i n t he east and set s i n t he west , ever y day. The
day comes af t er t he ni ght and vi ce- ver sa as a mat t er of
r ul e. The t r ee of mango does not gi ve appl e and t he t r ee
of appl e does not gi ve mango. Man does not t ake bi r t h
f r oma hor se and a hor se does not t ake bi r t h out of man.
That whi ch t akes a bi r t h def i ni t el y di es. Ther e i s a
di f f er ence of i nt el l ect , capaci t y, and wor l dl y pl easur es
and sor r ows i n t he cr eat ur es. The magni f i cent cr eat i on of
nat ur e, t he per pet ui t y of uni ver sal l aws, or nament at i on
and amazi ng body st r uct ur e, and i nabi l i t y t o human
per cept i on t o under st and t he myst er i es, mi ner det ai l s,
and st r angeness, i nst abi l i t y of t he wor l d, dependence of
human bei ngs and l ack of knowl edge ar e t he evi dences t hat
t her e must be some Supr eme, Omni sci ent , Omni pot ent ,
I mper cept i bl e, Act i ve For ce wor ki ng behi nd t hi s uni ver se.
Gent l eman! We see t hat r ul es ar e f r amed f or t he
f unct i oni ng of a boat or shi p, but onl y t hr ough t he r ul es
a boat cannot f unct i on, unl ess some movi ng f or ce i s t her e
t o act i vat e or move i t . Li ke wi se, t he conduct of r ul es
of t hi s uni ver se cannot f unct i on aut omat i cal l y, unl ess
and unt i l some act i ve f or ce i s t her e t o t ake wor k
accor di ng t o t he r ul es. We cal l t hi s I mper cept i bl e,
Omni sci ent , , Omni pr esence and Act i ve For ce as God.
Br ot her s! God gover ns t he whol e uni ver se. Wher eas,
wi t hout a r ul er t he si t uat i on of l aw and or der coul d not
be mai nt ai ned i n a smal l est st at e, t hen how coul d t he
si t uat i on of l aw and or der be possi bl e t o mai nt ai n i n
such a bi g st at e l i ke t he uni ver se wi t hout some Supr eme
Rul es? Thus t he r ul e of t hi s uni ver se i s under t he
cont r ol of t he Supr eme Soul and we ar e Hi s subj ect s.




The True Form of God
Mahr i shi Dayanand has descr i bed t he f or mof god as
under :
God i s onl y qual i f i ed f or ador at i on and pr ai se, who
i s t he Supr eme- Bl i ss or Et er nal Bl i ss, Omni sci ent , J ust ,
Mer ci f ul , For ml ess, I mmor t al , Gl or i ous, Omni pr esence,
Omni pot ent , Supr eme God, Supr eme Spi r i t , Pur e, I nwar d
Cont r ol l er of al l , Et er nal and Sel f - Exi st ent , Never
Embodi ed, Never Bor n, and Cr eat or of t he Uni ver se.

God is Almighty
Br ot her s! Al l means al l and mi ght y means power f ul ,
means al l power s possessed by Hi m. But i t does not mean
t hat God i s abl e t o do al l evi l s and goods. Can God
become such a bundl e, whi ch He Hi msel f cannot l i f t ? I f He
cannot do so, t hen He i s no mor e Al l mi ght y. Can God
i nf l i ct on Hi msel f pai n, mi ser y, pover t y, di seases and
beggar y? Can God make one mor e God?
Al mi ght y meansGod need no hel p i n hi s act i ons, i . e.
cr eat i on of t he wor l d, and gi ve j ust i ce t o t he cr eat ur es
accor di ng t o t hei r deeds and di ssoul at i on.

God is Just
God does j ust i ce wi t h al l he never does i nj ust i ce.
As one does so he r eaps, He puni shes t he evi l s, ei t her he
may be Br ahmi n or Chandal , may be a ki ng or a beggar , He
gi ves j ust i ce t o al l , nei t her he di scr i mi nat es any body
nor hear any r ecommendat i on. God gi ves j ust i ce t o t he
cr eat ur es accor di ng t o t he nat ur e of t hei r deeds. Thi s i s
Hi s bi ggest mer cy.

He is Merciful also
God i s mer ci f ul f or al l . Ther e i s a di f f er ence
bet ween mer cy and f or gi veness. For gi veness consi st s of
l et t i ng t he of f ender go unpuni shed. Showi ng ki ndness
t owar ds someone i s cal l ed mer cy. Showi ng sympat hy t owar ds
a per son who i s sad or i n pai n comes under ki ndness.
Many peopl e r ai se t he quest i on t hat how coul d
mer ci f ul and j ust i ce exi st i n God si de by si de? I n f act ,
mer cy and j ust i ce bot h ar e coexi st ent . The di f f er ence i s
t hat mer cy i s gi ven by t he gr ace of God and j ust i ce
i s accompl i shed accor di ng t o t he act s of a per son. As a
f ar mer sowed a seed, i n r et ur n of t hat one gr ai n, God
gave hi mhundr eds of gr ai ns. Thi s i s hi s mer cy ; now t he
j ust i ce i s her e t hat as you sow shal l you r eap. Whi l e
sowi ng gr amone can get onl y gr amand not wheat . Thi s i s
Hi s j ust i ce.

God is Unborn
God i s si nce al ways and wi l l r emai n al ways, t hen how
coul d He i ncar nat e? He i s Omni pr esent , Omni sci ence, t hen
how coul d he be i ncar nat ed, because he i s f r ee f r omt he
bondage of bi r t h and deat h.
God is Infinite
Sun- Moon et c ever yt hi ng has i t s begi nni ng and end,
but God has nei t her begi nni ng nor end. He i s Omni pr esent .
Ther ef or e He i s i nf i ni t e.

God is Free from changes
God does not come under t he st ages of awakeni ng and
sl eepi ng st ages and He i s f r ee f r omany bondage, no
change t akes pl ace i n Hi m, He i s al ways const ant . Al l t he
mat er i al t hi ngs ar e changeabl e but God never changes.

God is Creator of the Universe
Cr eat or of uni ver se means cr eat or of t he ent i r e
wor l d. He cr eat es t he wor l d wi t h hi s own power . Sun,
Moon, Wat er , Ai r , and Spher es ar e Hi s cr eat i on. As t he
spi r i t conduct t he body, God l i ves i n ever y par t i cl e of
t he uni ver se and he i s t he cr eat or of t hem. The
begi nni ng, sust ai ni ng and di ssol ut i on of t hi s wor l d ar e
under hi s cont r ol .

God Never Forgives the Sins
My Fr i ends and Mot her s! Some of our br ot her s bel i eve
t hat expr essi ng l oyal t y t owar ds Chr i st or Mohammad, God
f or gi ves t hei r si ns and t hei r ef f ect s ar e dest r oyed. But
i t i s not t r ue; i f God f or gi ves t he si ns Hi s j ust i ce wi l l
become nul l and voi d. Besi des, i n t he hope of f or gi veness
t he cul pr i t s wi l l per pet uat e mor e si ns f ear l essl y.
Ther ef or e, i t i s t r ue t hat t he si nner s bei ng puni shed
accor di ng t o t hei r act s, he never f or gi ves t he si ns.



Whom should we do Adoration, Prayers
And Meditation
My f r i ends! The ador at i on, pr ayer s and medi t at i on
ar e pr esent ed t o t he Supr eme, who i s t he supr eme i n
vi r t ues, act s, nat ur e and t r ue behavi our s. Among t hose
supr eme, whi ch i s t he best onei s cal l ed God or t he
Supr eme Sel f . As God has a number of vi r t ues l i ke t r ut h,
j ust i ce, mer cy, omni sci ence et c, such ar e never f ound i n
ani mat e or i nani mat e obj ect s. Ther ef or e, we al l shoul d
ador e, pr ay and medi t at i on such a God.

Preparation for Meditation or Upasana
Br ot her s! The Upasana begi ns wi t h t he f ol l owi ng
Yams and Niyams . About t he Yams t he Yog phi l osopher
wr i t es:
lri -i-n rilnri-i| |||| i.. -ili i so||
Means t her e ar e f i ve yams vi z. cease t o bear mal i ce
and l ove f or al l i . e. adopt i ng non- vi ol ence, t r ut h,
honest y, pr act i se sel f - cont r ol - never become l ust f ul , and
r enouncement .
Si mi l ar l y t he Yog Phi l osopher wr i t es about t he
Niyams as:
iiniin -ii liiiil l-i | z || i.. -ili i ||sz||
Means, cl eanl i ness, i ndi f f er ent about r esul t s, l ead
t he l i f e of r i ght eousness, st udy t he t r ue book of
knowl edge, shoul d r esi gn hi s soul t o t he Wi l l of God. ,
t hese ar e f i ve Ni yams.
One must pr act i ce bot h Yams and Ni yams si de by si de.
Pr act i ci ng t hese Upasana begi ns. It should be kept in
mind that Astang Yoga is the Highway, which leads towards
the salvation.

The Result of Upasana
Br ot her s and Mot her s! As movi ng near t he f i r e may
r el i eve a man shi ver i ng f r omt he col d, i n t he same way
t he whol e of sor r ows, pai ns and conf l i ct s coul d be
r el i eved of t he man by movi ng near t he God. The gr eat est
benef i t of Upasana i s t hat t he soul , by comi ng cl ose t o
God, r el i eved f r omal l t he i mpur i t i es, sor r ows and
di st r ess, hi s nat ur e, at t r i but es and char act er become
pur e l i ke t hose of God Hi msel f . Anot her benef i t i s t hat
he i s so hi ghl y char ged wi t h t he spi r i t ual st r engt h t hat
he never per t ur bs even i n t he ext r aor di nar y t r oubl es.
Thi s i s t he r esul t of t he Upasana. I s i t not suf f i ci ent ?

God and Human Soul
Respect ed Br ot her s and Mot her s! Now I wi l l t al k on
what ar e t he r el at i on bet ween God and Human Soul , based
on Sat yar t h Pr akash.

Is the Human Soul independent or otherwise?
The Soul i s i ndependent as f ar as hi s dut i es ar e
concer n but dependent f or r eapi ng t hei r f r ui t s under t he
Di vi ne Or der . I f t he Soul had been i ndependent t o act hi s
dut i es, i t woul d have never l i abl e t o r eap i t s f r ui t s.
J ust as sol di er s ar e not hel d gui l t y f or ki l l i ng
t housands of per son i n t he bat t l e act i ng under t he or der s
of t hei r commander s. Si mi l ar l y, i f t he God wer e t o
i nf l uence t he cour se of human act i ons i t woul d have not
been obl i gat or y f or human soul s t o bear t he f r ui t s of
t hei r act i ons. I t pr oves t hat t he soul i s i ndependent i n
act i on but dependent i n bear i ng i t s f r ui t s under t he
Di vi ne Or der .

Both have similar Virtues
The human soul and God bot h ar e ani mat es. Bot h ar e
pur e by nat ur e, bot h ar e i mmor t al and havi ng t he
qual i t i es of r i ght eousness.

Differences Between Both of Them
Br ot her s! The di f f er ences bet ween bot h of t hemar e
as under :
1. Cr eat i on, Sust enance and Di ssol ut i on of t he
Uni ver se, keep i t under t he Law and gi ve j ust i ce and
t he act s of r i ght eousness et c, ar e r el at ed wi t h t he
God, wher eas mul t i pl yi ng, br eedi ng t hemup and ar t s
and cr af t s et c good and bad act s r el at ed wi t h human
bei ngs.
2. Di vi ne knowl edge, happi ness and i nf i ni t e power et c
vi r t ues ar e r el at ed wi t h God, wher eas desi r e,
aver si on, pl easur e et c ar e r el at ed wi t h t he human
bei ngs.
3. The human bei ngs at t r i but es f i ni t e knowl edge and
f i ni t e consequences wher eas t he at t r i but es of God
ar e and Omni pot ent .
4. The God i s Ever Pur e, Omni sci ence, and Fr ee f r omt he
bondage, wher eas t he human bei ngs ar e some t i me
dependent and some i ndependent .
5. Bei ng Omni pr esence and Omni sci ence, God i s f r ee f r om
er r or but t he human bei ngs can be a vi ct i mof er r or
and ci r cumf er ences.
6. The God i s not subj ect ed t o bi r t h and deat h and
wher eas t he human bei ng ar e.

Relationships Between Human Being
And God
The space wher e one t hi ng i s pl aced, t he second one
cannot exi st t her e. Ther ef or e, wher e human bei ng exi st s,
how can God exi st t her e? The answer of t hi s quest i on i s
t hat t hi s r ul e can be t r ue f or t he si mi l ar t hi ngs, but
cannot be t r ue f or t wo di ssi mi l ar t hi ngs. As t he I r on
Tangi bl e and f i r eI nt angi bl e, t her ef or e, t he f i r e i n t he
f or mof el ect r i ci t y i s per vasi ve. Si mi l ar l y, t he human
bei ng i s t angi bl e t han God, and God i s per vasi vel y t han
human bei ng, t her ef or e God i s per vasi ve and human bei ng
i s per vasi vel y. Therefore, they can co-exist in the same
space.

The Language of Veda
Fr i ends and Mot her s! Wi t h t he di scour se i n br i ef
r egar di ng God, one quest i on r ai sed i n our mi nds t hat
t her e ar e many books expr essi ng t he at t r i but es of t he
essence and f or ms of God, i n t hemwher eas some have
cont empl at ed Hi mi n t he Four t h Space, and some ot her have
shown Hi ml yi ng on t he bed of Kshi r Sagar . Some of t hem
bel i eve t hat when t he si ns i n t he wor l d enhance God t akes
bi r t h or i ncar nat e Hi m. Some of t hembel i eve t hat God
sends hi s Devdoot - Far i st e or Pegamber . Some anot her book
says God has sent Hi s onl y son t o t ake t he bundl e of
peopl e s si ns on hi s head and hanged hi msel f on t he cr oss
et c. I n such a si t uat i on, whi ch book expr essi ng t he
opi ni on r egar di ng t he God and Hi s f or mshoul d be t r eat ed
val i d?
My Fr i ends! I n answer t o t hi s quest i on, we submi t
t hat as a ki ng f r ames some r ul es t o conduct hi s st at e,
whi ch i s cal l ed t he const i t ut i on or t he l aw of t hat
st at e. We al l ar e awar e wi t h t he f act t hat such r ul es ar e
f r amed i n t he ver y begi nni ng. I n t he same way i n t he
begi nni ng of t he Uni ver se t he Supr eme Soul or God
f or mul at es l aws or const i t ut i on gover ni ng t he Uni ver se.
The knowledge of this constitution or divine law of
governance of God is called the Vedas.

Why Veda is Called Divine Knowledge?
However , her e anot her quest i on coul d be r ai sed t hat
why onl y t he veda i s cal l ed t he di vi ne knowl edge or God s
const i t ut i on? I n addi t i on, why i s not J i ndavest aQur an
Pur anBi bl e et c. ? I n t he answer of t he quest i on, we can
say i n ver y shor t t hat t her e ar e some par amet er s f or t he
Di vi ne Knowl edge. The f i r st one i s t hat the Divine
Knowledge should be in the beginning of the Universe. The
second t hat it should be complete one and not incomplete
one, t he t hi r d t hat it should be based on reasoning and
wisdom, t he f our t h t hat it should be commiserated with
universal rules and science. The f i f t h one t hat it should
not have contains the geography of a particular country.
The si xt h one t hat it should not related with any local
history. The sevent h one i s t hat it should not be written
in a language of a particular country. The ei ght h one i s
t hat it should contain all the true knowledge.
Fr i ends! On t hese par amet er s, onl y and t he onl y
Vedas st ands t r ue. The knowl edge of Veda i s uni ver sal and
omni sci ence. I t has al l t hese qual i t i es. The Vedas ar e
t he ol dest book of wor l d l i br ar y. Ot her al l t he books
bel ong t o onl y f our t housand and f i ve hundr ed year s
bef or e t he per i od of Mahabhar at , wher eas t he cr eat i on of
uni ver se goes t o t wo Ar ab year s back. Now on pr ovi ng t hat
t he Vedas ar e t he onl y Di vi ne Knowl edge, we wi l l di scuss
some ot her poi nt s r el at i ng t o Vedas.

The creator of all the four Vedas is God.
The Cr eat or of Al l t he Four Vedas i s God.
The Ri gveda, Yaj ur veda, Samveda and At har vvedaGod
cr eat ed al l t he f our Vedas. The f ol l owi ng hymen of Kanda
Ten of At har vveda conf i r ms t hat :
--ii ini --iii |
i-il - iiiil.i -i- |
--i n lr n- l | o|/|zo||
He who r eveal ed t he Ri g Veda, Yauj ur veda and
At har vveda i s t he basi s of t he whol e wor l d.

To whom did the Knowledge of Veda Reveal?
I n t he begi nni ng, God r eveal ed t he f our Vedas, Ri g,
Yaj u, Sama and At har va t o Agni , Vayu, Adi t ya and Angi r a,
r espect i vel y f or t he benef i t of human bei ngs.





Why Are Vedas considered
as Self-Cognisance?
My f r i ends and Mot her s! Swami j i wr i t es about t he
Sel f Cogni sance of Veda as:
The Vedas ar e cr eat i on of God and God i s
Omni sci ence, Al l - per vadi ng, and Omni pot ent , t her ef or e,
hi s decl ar at i on i s beyond any doubt and qual i f i ed f or
evi dence, and t he books cr eat ed by ot her cr eat ur es ar e
not qual i f i ed f or sel f evi dence, because ot her cr eat ur es
ar e not omni sci ence and omni pot ent . Thus, t hei r
st at ement s cannot be consi der ed as sel f - evi dence.


The Knowledge of Vedas is Immortal
As i n t he pr esent wor l d, t he Wor ds, l et t er s and
r el at i ons ar e t her e i n t he Vedas, t he wer e t her e i n t he
past and t he same wi l l r emai n i n t he i n t he f ut ur e al so
t he Di vi ne Knowl edge i s not subj ect t o any change, i t
r emai ns t he same al ways i . e. not a si ngl e wor d of i t
subj ect t o al t er . I n t hi s way, t he knowl edge of Vedas i s
i mmor t al bei ng Di vi ne knowl edge.
Whether the Vedas are History?
My f r i ends! He whose hi st or y i s wr i t t en, t hat i s t o
be done af t er hi s bi r t h. Because, t he cr eat i on of Vedas
was made at t he begi nni ng of t he Wor l d, t her ef or e, t he
quest i on of whet her Veda i s a hi st or y does not ar i se.

Why the name of Rishi is written
Along with every hymns
I n t hi s connect i on Swami j i has wr i t t en i n t hi s
Chapt er t hat :
The Ri shi who r eveal ed t he Mant r a or hymn f or t he
f i r st t i me, t hei r name was ment i oned wi t h t hat Mant r a at
t he appr opr i at e pl ace, f r omt he begi nni ng t o t he end as a
t oken of r emembr ance of t hat Ri shi . The meani ng of whi ch
was never publ i shed bef or e and he had done so and t aught
ot her s, t her ef or e hi s name i s ment i oned. Whosoever quot es
t he name of t he Ri shi as a cr eat or of t hat hymn, t r eat
t hemf al se, he i s onl y t he i l l umi nat or of t he meani ng of
t hat hymn.



Who has revealed the meanings of Vedas to Rishis
and How?
My Fr i ends, Swami j i , whi l e answer i ng t hi s quest i on,
i n t he same chapt er of hi s i mmor t al book Sat yar t h
Pr akash, wr i t es:
God made t hemknown and t he r el i gi ous yogi
Mahr i shi s desi r i ous t o under st and t he meani ngs of cer t ai n
mant r as and whose mi nds possessed t he power of per f ect
concent r at i on, ent er ed t he super i or condi t i on, cal l ed
Samadhi, cont empl at ed i n t he God, t hey wer e r eveal ed t he
meani ngs of t he desi r ed mant r as. When t he Vedas wer e t hus
r eveal ed t o many Ri shi s, t hey made exposi t i ons wi t h
hi st or i cal i l l ust r at i ons of t he Vedi c mant r as and
embodi ed t hemi n books cal l ed t he Brahmanas, whi ch
l i t er al l y means an exposi t i on of t he Veda.

Why Vedas are in Sanskrit?
My Fr i ends and Mot her s! I f God had r eveal ed Vedas i n
t he l anguage of some par t i cul ar count r y, He woul d have
become par t i al , because i t woul d have been easi er f or t he
peopl e of t hat count r y t o l ear n and t each t he Veda t han
f or t he f or ei gner s. The l anguage of Vedas i s not r el at ed
wi t h any par t i cul ar count r y s l anguage, i nst ead i s t he
r oot of al l t he l anguages. Ther ef or e, t he Vedas wer e
r eveal ed i n Sanskr i t . I t may be not ed t hat whi l e i n t he
begi nni ng when Vedas wer e r eveal ed, t her e was no quest i on
of exi st i ng any l anguage on t he ear t h. The Vedic Language
was the only first language given by God to human being.
I t i s al so ment i oned t hat t he Vedi c Sanskr i t was ent i r el y
di f f er ent f r omt he spoken Sanskr i t .
The spect at or s became ecst at i c by l i st eni ng t oday s
st or y. I n t omor r ow s st or y whi l e descr i bi ng t he cr eat i on
of t he uni ver se, sust enance, and di ssol ut i on, we wi l l
t al k about t he gr ace of God. Sat yapal concl uded t oday s
meet i ng wi t h gi vi ng t hanks t o t he spect at or s af t er
eveni ng pr ayer s.








Eighth Day

The Creation, Sustenance,
and Dissolution of the Universe

The weat her i s ver y char mi ng. Al l t he spect at or s
wer e cher i shed by t he char mi ng weat her , assembl ed at t he
Campus of t he Chi ef as usual . Sat yapal af t er t aki ng hi s
seat st at ed t oday s st or y at t he appoi nt ed t i me.
Respect ed El der s, Fr i ends, Mot her s! Mahr i shi
Dayanand has descr i bed t he wor k of God -in-n i . e.
t he cr eat i on, sust enance and di ssol ut i on of t he uni ver se
i n t he chapt er Ei ght h of Sat yar t h Pr akash i n cont i nuat i on
of t he t opi cs of exi st ence of God, Hi s For mand Hi s
cr eat i on of Vedas and ot her cr eat i ve ski l l s of God i n
sevent h chapt er .
Br ot her s, i n t he begi nni ng t he whol e of t hi s wor l d
was over spr ead by compl et e dar kness, i n a st at e of
di ssol ut i on. At t hat t i me, t her e wer e no ear t h, space,
and nei t her l i ght nor any i nani mat e l i ke t he Sun et c nor
any ani mat es l i ke human bei ngs, i nsect s et c. As ment i oned
i n t he f ol l owi ng hymn of Ri gveda:
n- i|n n-i n--nn l -i ;-| ~. o|zs|s||
The dar kness per vadi ng and t he whol e wer e envel oped
i n ut t er dar kness. The f or ml ess nat ur e per vaded al l
ar ound. Mahr i shi Dayanad on t he basi s of Manu Smr i t i has
descr i bed t he same:
i|l niin-nin-ii |
n-ln nl- n | -.|||r||
I n t he begi nni ng, t he whol e of t hi s uni ver se was i n
t he per i od of di ssol ut i on envel oped i n ut t er dar kness.
Ther e was not hi ng t o be known by anybody, nor t her e was
anyt hi ng t o br i ng i nt o r easoni ng, nor anyt hi ng t o
per cei ve t hr ough by any f amous i ndi cat i on. ( Ever yt hi ng
was i n t he st at e of pr of ound sl eep) .
I n t he st at e of di ssol ut i on of nat ur e t hr ee
et er ni t i es exi st edGod, t he Soul and t he nat ur e ( mat er i al
cause) .
,i ii i iii -i i li-in |
nil -i,-i liii|ln || ~. ||||c||zo||
I n t hi s hymn t he Soul and God have been descr i bed
wi t h t he hel p of t wo l eaf s and nat ur e by t he t r ee. Two
bi r ds ar e si t t i ng f r i endl y over t he t r ee of nat ur e si nce
i nf i ni t e per i od. Wher eas one bi r d t he soul r eaps t he
f r ui t sgood or evi l , of t hi s t r ee whi l e t he ot her one The
Supr eme Soul or God does not ( Obser ves as a wi t ness) .

Three Reasons for the Creation
Of the Universe
Ther e ar e t hr ee causes of t he cr eat i on of t he
uni ver se, t he efficient, the material and t he common. The
ef f i ci ent cause i s one by whose di r ect ed act i vi t y a t hi ng
i s made, and by t he absence of such act i vi t y not hi ng i s
made. I t does make or change i t sel f , t hough i t wor ks t o
change t he ot her t hi ngs. Thi s ef f i ci ent cause i s of t wo
ki nds; one i s pr i mar y and ot her secondar y. The pr i mar y
ef f i ci ent cause i s t he Supr eme Spi r i t t he Gover nor of
al l , who cr eat es t he uni ver se out of t he pr akr i t i ,
sust ai ns i t , and t hen r esol ves i t i nt o i t s el ement ar y
f or m. The secondar y ef f i ci ent cause i s t he soul , whi ch
t akes di f f er ent mat er i al s out of t he uni ver se and moul ds
t hemi nt o di f f er ent shapes.
The second one i s mat er i al cause, wi t hout whi ch
not hi ng coul d be made and may change i nt o maki ng or
per i shi ng wi t h t he change i n st at e or combi nat i on. The
mat er i al cause of t hi s uni ver se i s nat ur e. I t makes t he
mat er i al f or maki ng t he uni ver se. Bei ng i nani mat e,
nei t her i t can change i t sel f i n t he f or mof t he uni ver se
nor i t may come as di sast er of t he uni ver se. But i t wor ks
wi t h t he ef f or t s caused by God. Some t i me one ki nd of
dead i ner t mat t er i s seen t o pr oduce changes i n anot her
ki nd of dead mat er . For exampl e, God made seeds ( of
di f f er ent ki nds) , when t hey f al l i nt o a sui t abl e soi l and
get t he pr oper amount of wat er and nour i shment , t hey
devel op i nt o t r ees; but i f t hey come i n cont act wi t h f i r e
t hey per i sh. That i s al so dependent upon t he l aws made by
God and t hei r maki ng or per i shi ng accor di ng t o t he l aw
dependent upon God and t he soul .
The t hi r d r eason f or cr eat i on of t he uni ver se i s t he
common cause. The common cause i s one t hat i s an
i nst r ument i n t he maki ng of t hi ng and common t o many
t hi ngs. I n maki ng t he uni ver se t he knowl edge, phi l osophy
and st r engt h of God, t i me, space et c, ar e cal l ed
i nst r ument s and common cause r eason.

God and the Universe.
Many peopl e bel i eve t hat t hi s Uni ver se i s made of
God, l i ke t he ear t hen pot i s made of cl ay. But t hi s i s
not t r ue. Because t he pot i s made f r omt he cl ay,
t her ef or e i t hol ds t he vi r t ues and vi ces of cl ay.
Li kewi se i f t he uni ver se was a pr oduct of var i ous vi r t ues
and vi ces of God, but t he uni ver se have no vi r t ues and
vi ces of God, because:
1. God i s t he Supr eme Tr ut h, omni pr esent and Bl i ssf ul .
2. God never t akes a bi r t h and t he uni ver se t akes a
bi r t h.
3. God i s i nt angi bl e wher eas t he uni ver se i s t angi bl e.
4. God i s i ndi vi si bl e wher eas t he uni ver se i s
di vi si bl e.
5. God i s al l - per vasi ve wher eas t he Uni ver se i s
cont ent ed.

The Object of Creating the Universe
Why was t hi s Uni ver se made? I n t hi s connect i on, t he
Vedi c Rel i gi on says cl ear l y t hat t hi s uni ver se was
cr eat ed t o awar d t he f r ui t s of act i on done by t he
cr eat ur es of t hi s wor l d, as wr i t t en i n t he 63 hymn of
Chapt er 23 of Yaj ur veda. As cr eat ur e cannot car r y out any
act i on wi t hout Body, t her ef or e, God has gi ven body and
pr ecept s and f or t he hel p of pr ecept s cr eat ed t he
uni ver se, as sun f or t he hel p of eyes and space f or t he
hel p of ear s. The second cause of cr eat i ng t he uni ver se
has been ment i on i n t he hymn 2 of chapt er 31 of
Yaj ur vveda t hat f or at t ai nment of sal vat i on t hi s uni ver se
was cr eat ed. The t hi r d r eason of cr eat i on of t hi s
uni ver se was t hat t he nat ur al vi r t ues of God vi z.
j ust i ce, mer cy, l ove and phi l ant hr opy ar e al so pur posef ul
onl y wi t h t he cr eat i on of t hi s uni ver se, ot her wi se not .

The Order of Creation of the Universe
Br ot her s! When God act i vat ed t he nat ur e, i t caused
t he mat t er t o move and t hus cr eat ed t he space, because
wi t hout t hat t he space coul d not have cr eat ed. Thus, once
t he space was cr eat ed, due t o t he act i vat i on of ai r , t he
at oms of f i r e gat her ed, and because of gat her i ng t he
at oms of f i r e, t he bl ockage bet ween t he at oms of wat er
wer e r emoved. Due t o gat her i ng of at oms of wat er , t he
at oms of ear t h gat her ed. I n t hi s way, t he uni ver se was
cr eat ed.
Af t er desol at i on, t he uni ver se i s cr eat ed si mi l ar l y.
Br ot her s! The uni ver se, whi ch i s i n t he pr esent , i t
was same t o same bef or e and wi l l be i n f ut ur e. No
di f f er ence occur s. I n t hi s r egar ds t he Veda says:
i-i iini ii~n |
l li| inli-ii - || ~.|o|so||s||
I t means t hat j ust as God cr eat ed t he sun, t he
ear t h, t he moon, t he el ect r i ci t y, and t he at mospher e i n
t he pr evi ous cycl es, so has He done i n t he pr esent and so
wi l l He do i n t he f ut ur e. God s wor ks, bei ng f r ee f r om
er r or or f l aw, ar e al ways of a uni f or mchar act er . I t i s
onl y t he wor ks of one who i s f i ni t e and whose knowl edge
i s subj ect t o i ncr ease or decr ease t hat can be er r oneous
or f aul t y, not t hose of God. Ther ef or e, t he uni ver se
r emai ns t he same i n ever y cycl e.

The Universal Flow is Eternal
My Br ot her s, Mot her s and El der s: As I have t r i ed t o
expl ai n t hr ough a hymn of Veda t hat t hi s Uni ver se was not
cr eat ed f or t he f i r st t i me, i nst ead, i t had been cr eat ed
pr evi ousl y al so. As af t er t he day, ni ght f al l s and af t er
ni ght day f al l s, l i kewi se di ssol ut i on af t er cr eat i on and
cr eat i on af t er di ssol ut i on of t he uni ver se f al l s, whi ch
means t he cr eat i on of uni ver se, i s a cont i nui ng pr ocess.
Thi s cycl e has been goi ng on f r omet er ni t y. I t has
nei t her nor end.
Creation of Man
I n t he begi nni ng t he cr eat i on of human bei ngs wer e
non- coupl ed. Mal es and f emal es wer e bor n, al l wer e
adul t s, because had God cr eat ed t hemas chi l dr en t hey
woul d have r equi r ed adul t s t o br i ng t hemup. Af t er
i nt r oduci ng non- coupl ed wor l d, t he cycl e of cr eat i on of
t he wor l d f r ompar ent hood st ar t ed.

The Native Place of Man and Aryavarta
The nat i ve cr eat i on of man t ook pl ace at Trivishtap,
whi ch cal l ed Tibet. As t i me went on t hey wer e di vi ded
i nt o t wo mai n cl asses, - - Aryas and Dasyus. The good,
l ear ned and r el i gi ous wer e cal l ed Devas or Aryas whi l e
t he i gnor ant , wi cked, f ool i sh and i r r el i gi ous wer e cal l ed
Asurs or Dasyus. Gener al l y, t hese Ar yans and Daysus used
t o f i ght agai nst each ot her . The Ar yas consi der ed t hi s
count r y as t he best one on t he whol e of t he ear t h
emi gr at ed and col oni zed i t . For t hi s r eason i t i s cal l ed
Ar yavar t at he abode of Ar yas.

Do Aryas Come from the Outside?
Br ot her s! Dul y di scussi ng on t he var i ous t opi cs l i ke
cr eat i on of t he Uni ver se, t he bi r t h of human bei ngs,
expansi on of ci vi l i zat i on, t he war of Ar ya and Dasyus,
t he boundar y of t he Ar yavar t , t he ol d name Bhar at , t he
nat i ve pl ace of Ar yas et c Swami j i has gi ven hi s vi ews on
t he subj ect as under :
I n no Sanskr i t bookhi st or i cal or ot her wi sei t i s
r ecor ded t hat t he Ar yas emi gr at ed her e f r omI r an, f ought
wi t h and conquer ed t he abor i gi nes, dr ove t hemout , and
became t he r ul er s of t he count r y. How can t hen t hese
st at ement s of t he f or ei gner s be t r ue? Fr omt he t i me of
I ksvaku t o t he Kaur avas and Pandavas, t he Ar yas wer e t he
sover ei gn r ul er s of t he whol e ear t h, and t he Vedas wer e
pr eached and t aught mor e or l ess even i n count r i es ot her
t han Ar yavar t a. At t he pr esent moment , f or ei gn count r i es
ar e gover ni ng t he Ar yas t hr ough i ndol ence, negl i gence and
mut ual di scor d and i l l - l uck do not possess a f r ee,
i ndependent , uni nt er r upt ed and f ear l ess r ul e even over
t hei r own count y. What soever r ul e i s l ef t t o t hemi s
bei ng cr ushed under t he heel of t he f or ei gner . Ther e ar e
onl y a f ew i ndependent st at es l ef t . When a count r y f al l s
upon evi l days, t he nat i ves have t o bear unt ol d mi ser y
and suf f er i ng.
Satyarth Prakash:
The First Declaration of Self-Rule
Br ot her s! Sat yar t h Pr akash i s an i mpor t ant book,
because i t has t aught t he wor l d about Sel f - Rul e f or t he
f i r st t i me. Whi l e decl ar i ng t he sel f - Rul e i mpor t ant t han
j ust - r ul e, Swami j i wr i t es:
Say what you wi l l , t he i ndi genous nat i ve r ul e i s by
f ar t he best . A f or ei gn gover nment , per f ect l y f r ee f r om
r el i gi ous pr ej udi ces, i mpar t i al t owar ds al l t he nat i ves
l i ke t hei r par ent s t hough i t may be, can never make t he
peopl e per f ect l y happy.

Human Life in Moon, Starts etc.
And The Vedic Knowledge
As t her e i s human wor l d on t he ear t h, l i kewi se,
t her e i s human wor l d on t he Moon and St ar s et c. Not hi ng
t hat God has made i s usel ess. How can myr i ads of ot her
wor l ds be of any use unl ess man and ot her bei ngs i nhabi t
t hem? I t f ol l ows, t her ef or e, t hat t hey ar e i nhabi t ed.
Most l i kel y t her e i s some di f f er ence i n t hei r f or mand
t he l i ke. J ust as t he Vedas ar e enl i ght ened i n t hi s
wor l d, i n t he same manner t he Vedas ar e enl i ght ened i n
ot her wor l ds. Just as thee policy of a king is the same
in all the countries under his rule, so is the Vedic
system of Government of the King of kings identically the
same in all the worlds over which He rules.



The period of Creation of the Present World
One bi l l i on, ni ne hundr ed si xt y mi l l i ons and some
hundr ed t housand year s have passed si nce t he cr eat i on of
t he wor l d and t he r evel at i on of t he Vedas. The t ot al age
of t he ear t h as ment i oned i n t he Sharanteyutan et c hymn
of At har ved i s f our Ar abs 32 cr or es year s, out of whi ch
near l y t wo Ar ab year s have passed and r emai ni ng t wo Ar ab
year s ar e yet t o pass. The same has been ment i oned i n t he
Manu Smr i t i and f i r st chapt er of Sur yasi dhant a. I t i s
mat t er of happi ness t hat whi l e goi ng t hr ough t he r esear ch
t he emi nent sci ent i st of Engl and Dr . J ames J eans i n hi s
book Uni ver se ar ound us on t he basi s of exper i ment s on
Ur ani umhas pr oved t hat t wo Ar ab year s have been passed
si nce t he cr eat i on of t hi s ear t h.
The Earth revolves round the sun
Br ot her s! The ear t h r evol ves r ound t he sun. The
si xt h hymn, chapt er t hi r d of Yuj ur ved wi t nesses t hi s
st at ement as under :
i nil-|-in | ln -- ||
I t means, t hi s ear t h wi t h al l i t s wat er s r evol ves
r ound t he sun. I n t hi s hymn, t he name of ear t h has been
ment i oned as Goh and t he meani ng of Goh i s t hat whi ch
r evol ves. The Sun i s t he cause of t hi s r evol vi ng.

Who holds the earth?
The ear t h i s sust ai ned by t he power of gr avi t at i on
of t he sunt he Veda suppor t s t hi s st at ement as under :
ii iii li|- ni- || ~
Means, The Vedas have behol den t he ear t h t hr ough t he
power of i t s gr avi t at i onal f or ce. But ul t i mat el y al l
t hese sun, ear t h et c ar e sust ai ned onl y by God. As sai d
i n t he Yaj ur ved:
iii li| ni-n-i- || . s||
Means, I t i s God, who i s sust ai ni ng t he ear t h, space
and l umi nous bodi es.
My Fr i ends, Mot her s and El der s! Hope you must have
l ear nt t he deep myst er y of cr eat i on of t he uni ver se, as I
have t r i ed t o descr i be i t i n si mpl e way. Now we wi l l
di scuss on Knowl edge and i gnor ance; emanci pat i on and
bondage t omor r ow.

Ninth Day

Knowledge-Ignorance,
Emancipation and Bondage

The i nt er est of t he vi l l ager s of Chandanpur was
i ncr easi ng i n t he st or y day by day. The t r ut h- or i ent ed
st or y of Sat yapal was t he t al k of t he vi l l age and
vi l l ages ar ound i n t hese days. Today was t he ni nt h day of
t he st or y. The campus of t he chi ef was over cr owded wi t h
spect at or s. At t he exact t i me, Sat yapal st ar t ed hi s
nect ar - shower i ng nar r at i on af t er submi t t i ng pr ayer s t o
t he God.
Honour abl e El der s, Mot her s and Fr i ends! Unt i l now,
we have di scussed i n br i ef , about how we can make our
l i f e, body, mi nd, i nt el l ect and soul pi ous. By car r yi ng
out our dut y t owar ds f ami l y- soci et y- nat i on and human
bei ngs and al l t he cr eat ur es, and how shoul d we ador e Hi m
i n t he l i ght of di vi ne knowl edge of Veda af t er get t i ng
acquai nt ed wi t h t he gl or y of t he cr eat or and uphol di ng
t hi s uni ver se?
Br ot her s, we have al r eady di scussed about t he t hr ee
ent i t i esGod, Soul and Nat ur e. God bei ng t he Supr eme
Tr ut h, t he Supr eme Soul and t he supr eme Bl i ss i s
Sachchidanand. The wor l dl y soul i s devoi d of peace or
bl i ss, f or t he at t ai nment of peace t he j our ney of t he
soul i s bei ng cont i nued i n t he cycl e of bi r t h and
r ebi r t h. I t i s def i ni t e t hat t he f eel i ng of t hi s peace or
bl i ss i s l ai d i n t he emanci pat i on t hr ough t he ador at i on
of t he Supr eme Bl i ss or goi ng near t o Hi m. Ot her wi se
wander i ng t hr ough t he cycl e of bi r t h and deat h r epeat edl y
i s bondage.
Wi t h t he t r ue f or mof God and t r ue f or mof
emanci pat i on, at t ai nment of God or t he r eal i sat i on of
t r ue means of emanci pat i on i s cal l ed Vidhya or knowl edge
and t he r eal i sat i on of opposi t e i s Avidhya or i gnor ance,
whi ch i s t he cause of bondage. Today, we wi l l br i ef l y
di scuss on t hi s subj ect i n t he l i ght of t he ni nt h chapt er
of Sat yar at h Pr akash.
Knowledge and Ignorance
Br ot her s! Accor di ng t he pi ous Yaj ur ved, t he bodi l y
act s ( vi r t uous l i f e) t hr ough whi ch one can conquer deat h
( pai ns) i s cal l ed Avi dhya or I gnor ance. Per f or mance of
r i ght eous act s, as t r ut hf ul ness i n speech, and t he
r enunci at i on of si nf ul act s, as unt r ut hf ul ness, al one ar e
t he means of sal vat i on. Accor di ng t o Yoga- Dar shan,
Regar d t he t r ansi ent , i mpur e, pai ns gi vi ng and soul - l ess
t hi ngs as et er nal , pur e, bl i ssf ul and soul - possessi ng i s
Avi dhya or I gnor ance. He, who i s a vi ct i mof t hi s
i gnor ance and t her ef or e f ol l ows t he pat h of
unr i ght eousness, does not get emanci pat i on.

The Reasons of Emancipation and Bondage
Br ot her s! Becomi ng f r ee f r omt he pai ns i s beat i t ude
or sal vat i on. Obeyi ng t he Wi l l of God, r enounce t he
i r r el i gi ous, i gnor ance, bad company, bad habi t s and bad
vi ces, conduct t r ut hf ul ness i n speech, pr omot i ng publ i c
good, gi vi ng even- handed j ust i ce, pr opagat i ng t he
r i ght eousness, cont empl at i on of God, pr act i ci ng Yoga,
st udy and t ui t i on or i nst r uct i on t o ot her s, and t he
advancement of knowl edge by r i ght eous ef f or t s et c ar e t he
means of obt ai ni ng emancipation, whi l st t he r ever se of
t hese, di sobedi ence t o t he Di vi ne Wi l l and t he l i ke l ead
t o bondage.


The State Soul on Emancipation
The emanci pat ed soul l i ves i n Br ahma or God and
Br ahma bei ng Omni pr esent wi t hout any hi ndr ance enj oys i t s
wi l l . I n t he st at e of emanci pat i on, t he Soul r et ai ns i t s
pur e nat ur al at t r i but es and power s. By vi r t ues of i t s
i nnat e power s, an Emanci pat ed Soul enj oys a number of
power s, whi ch ar e 24 i n var i et i es, vi z. st r engt h, ener gy,
at t r act i on, suggest i on, mot i on, i nt i mi dat i on, anal yt i c
power , ski l l , cour age, memor y, di scer nment , desi r e, l ove,
hat r ed, associ at i on, di ssoci at i on, di vi di ng power ,
combi ni ng power , power of si ght , hear i ng, t ouch, t ast e,
smel l and knowl edge.
By t he hel p of t hese ver y power s, t he soul at t ai ns
and enj oys happi ness even i n emanci pat i on. Ther ef or e, i t
does not mean t hat i t was absor bed i n t he Br ahama or
di ssol ved, but enj oi ni ng except i on f r omal l si ns and
suf f er i ng i t enj oys per f ect bl i ss i n t he Al l - Per vadi ng,
Al l - Bl i ssf ul , I nf i ni t e, Omni pot ent God.

Recurrence of Emancipation
Br ot her s! Swami Dayanand pr opagat ed a pr i nci pl e i n
t hi s chapt er based ent i r el y on r easoni ng. He says, when
f or t he pur pose of emanci pat i on, t he soul has l i mi t ed
endeavour and r esour ces at i t s di sposal , t her ef or e, how
can i t enj oy unl i mi t ed f r ui t s? Hencef or t h, i t wi l l be
enj oi ned upon t o accept t he emanci pat ed Soul enj oys t he
bl essi ngs of emanci pat i on f or a l i mi t ed per i od. Then
agai n t he soul t akes r ebi r t h. Thi s opi ni on i s
cor r obor at ed by t he f ol l owi ng hymn of Ri g Veda:
i---nii -i-r i - i- |
i -ri ln in ln i -in ||~,
|z|z||
We shoul d hol d t he al l gl or i ous, Et er nal , I mmor t al , Al l -
per vadi ng, Supr eme Bei ng Whose name i s sacr ed. I t i s He,
Who hel ps us t o enj oy t he bl i ss of emanci pat i on and t hen
br i ng us back i nt o t hi s wor l d, cl ot hes us wi t h bodi es,
and t her eby gi ves us t he pl easur e of seei ng our par ent s.
Thi s i s al so suppor t ed by mundkopanishad

n ri r ini i-nin l-ln | -. s.z.c
The emanci pat ed soul enj oys t he bl i ss of emanci pat i on i n
t he Omni pr esent God t i l l pr ant kal , t her eaf t er par t s wi t h
t hat bl i ss and i s agai n bor n i nt o t hi s wor l d. Hence i t i s
cl ear t hat r et ur n ( or r ebi r t h) of soul f r omemanci pat i on
i s def i ni t e under t he gover nance of God.

The Period of Emancipation
Fr i ends and Mot her s! Thi s per i od of happy
emanci pat i on l ast s up t o one Gr and- di ssol ut i on
( Par ant kal ) i . e. 36000 t i mes cr eat i on and di ssol ut i on of
t he uni ver se. Thi s per i od i s not such a smal l one t hat
one shoul d not at t empt f or emanci pat i on. Wher eas we ar e
engaged day and ni ght i n achi evi ng happi ness as shor t as
l ess t han a second, t hen why one shoul d not st r i ve har d
f or such happi ness f or a l ong per i od, l i ke PARANTKAL.

(7) The calculation of this period has been done in the
ninth chapter of Satyarth Prakash as follows 43,20,000
years make one Chaturyugi (Four Cycles). 20000 cycles
equals to one Ahoratra (Day and Night). Such 30 Ahoratra
make one month, such 12 months make one year and such 100
years make one Grand-Dissolution.







Can Emancipation be obtained in one Life?
or more than One Life?
The Soul t akes bi r t hs i n di f f er ent bodi es of l ower
ani mal s and l i ke accor di ng t o i t s vi r t ues and si ns. When
i t s knot s of bondage ar e di ssol ved, t he soul f i nds r est
i n Emanci pat i on. The wor ds of Mundkopnishad cor r obor at es
t hi s st at ement :
linn ;nlilsnn ii |
i|n i- -ili nl--- is ||-. |z.z.s|
Ver i l y i t i s onl y when al l t he knot s of i t s hear t -
dar kness, and i gnor ance- ar e sever ed, al l i t s doubt s
di spel l ed, and when i t s si ns no l onger r emai ns t hat t he
soul f i nds r est i n t hat Supr eme Spi r i t Who per vades bot h
wi t hi n and wi t hout .

The Theory of Re-birth
Br ot her s! Looki ng t o t he di f f er ences i n al l t he
cr eat ur es of t he wor l d, we come t o know t hat t he soul has
many bi r t hs. I f t hei r r ebi r t hs ar e not consi der ed t he
r eason coul d not be cont empl at ed as t o why t her e i s such
a l ar ge number of di f f er ences i n t he pr esent bi r t hs. Some
ar e happy, ot her s ar e mi ser abl e, one enj oys t he r oyal
l uxur i es by bi r t h, and one i s ah f ul l y poor by bi r t h,
some one i s wi se and ot her i s a f ool . Some one i s r obust
and t he ot her i s a l ean and t hi n et c. di scr i mi nat i ons
cannot be answer ed wi t hout t he t heor y of r e- bi r t hs. I t
f ol l ows t her ef or e t hat t he pr esent bi r t h of t he soul i s
i n accor dance wi t h i t s deedssi nf ul or vi r t uousi n t he
past , whi l st t he f ut ur e wi l l be det er mi ned by i t s pr esent
and past modes of l i f e- r i ght eous or unr i ght eous.

Getting Different Lives
The Soul accor di ng t o i t s deeds as t he syst eml ai d
down by God, some t i mes t akes bi r t h i n mal e and some
ot her t i me i n t he f emal e bodi es, some t i mes goes i n
ani mal s, i nsect s et c. When si n pr edomi nat es over vi r t ues
i n a man, hi s soul goes i nt o t he bodi es of l ower ani mal s
and t he l i ke. When vi r t ue pr edomi nat es over si n i n a
soul , i t i s bor n as a good and l ear ned per son. When si n
and vi r t ue ar e equal , t he soul i s bor n as an or di nar y
man. Out of t hese or di nar y men, t he di f f er ence bet ween
t he quant umof happi ness and sor r ows al so depends upon
t he quant umof deeds whet her super i or , medi umand
i nf er i or . When t he consequences of excess si ns ar e
suf f er ed i n t he bodi es of ani mal s and l i ke, t i l l i t s si ns
and vi r t ues ar e equal i sed, i t i s i nvest ed wi t h a human
body agai n.
Si mi l ar l y, due t o excess of vi r t ues over si ns t he
per son i s bor n as a good and a l ear ned per son and af t er
enj oyi ng t he f r ui t s of vi r t uous act i ons t he soul has t o
t ake bi r t h i n medi umor or di nar y cat egor y of per son
accor di ng t o t he r emai ni ng act s.
I n t hi s way i n t he bondage of i t s act s as or dai ned
by God, t he Soul r oams i n di f f er ent l i ves unt i l i t t akes
bi r t h as a human bei ng and i s i l l umi nat ed by knowl edge
f i nds r est i n t he Supr eme Spi r i t and achi eves
emanci pat i on. Af t er emanci pat i on, enj oys t he et er nal
happi ness t i l l t he per i od of gr and- di ssol ut i on. I t agai n
t akes bi r t h i n t he uni ver sal cycl e, and t hr ough endower s
agai n at t ai ns emanci pat i on.
Mot her s and Gent l eman! Emanci pat i on i s onl y possi bl e
onl y i n t he bi r t h as a human bei ng. Ther ef or e, by get t i ng
t hi s val uabl e body of human bei ngs f r omt he ver y
begi nni ng wi t h t he assi st ance of i l l umi nat i on of
knowl edge one shoul d ut i l i se t he means of emanci pat i on.
Onl y and onl y, t hi s i s t hi s t he bl i ssf ul l i f e. We
concl ude our t oday s st or y her e i t .


The Tenth Day

Conduct-Desirable and Undesirable
Diet-Permissible and Forbidden

Because t he st or y nar r at ed by Sat yapal was based on
t he book Sat yar t h Pr akash, cr eat ed by Ri shi Dayanand,
Chandanpur has become r eal l y a Chandanpur . The
f r agr ance coul d be wi t nessed al l ar ound. When al l wer e
gat her ed, Sat yapal st ar t ed t he shower s of hi s nect ar
voi ce af t er conduct i ng Yaj na, gr oup ador at i on, and
pr ayer s.
Rever end Teacher s, Mot her s and Fr i ends! You mi ght
have gone t hr ough t he news of a chi l d bor n i n a Musl i m
f ami l y, nar r at ed t he st or y of hi s pr evi ous bi r t h. These
t ypes of i nci dent s have pr i nt ed i n newspaper s sever al
t i mes i n t he past al so. These di r ect i nci dent s pr ove t he
Vedi c t heor y on t he one si de and depi ct t he exi st ence of
soul and di f f er ent t ypes of soul s on t he ot her . I t means,
t he number of soul s and cr eat ur es ar e many and t ake t hei r
bi r t hs accor di ng t o t hei r act i ons. Ther ef or e, t her e must
be such a Supr eme, Consci ous, Unseen and Omni pot ent
power , whi ch awar d t hemt he consequences of t hei r act i on
under i t s di vi ne ar r angement s t hat i s cal l ed Supr eme God.
When t her e i s an ef f ect , t he cause must be t her e.
Ther ef or e, t he i nci dent s of t he memor y of pr evi ous bi r t h
pr ove t he t hr ee endl ess, and et er nal ent i t i es of God,
Soul and Nat ur e aut omat i cal l y.
Fr i ends and Mot her s! The supr eme goal of human bei ng
i s at t ai nment of God or emanci pat i on usi ng t he Nat ur e as
a t ool . That i s al l , t he myst er y of t he cr eat i on of t he
wor l d. Si nce l ast ni ne days, we wer e di scussi ng about t he
means t o achi eve t he goal of at t ai ni ng Emanci pat i on. But
her e we shoul d not e t hat t hough f ol l owi ng t he cycl e of
f our Ashr ams or St ages of l i f e, per f or mi ng f i ve supr eme
yaj na and J ap- Tap, r eci t i ng t he hymns of Vedas and
f ol l owi ng t he out war dl y r i t ual s, i f we do not pr act i ce
r i ght eousness and keepi ng our act s pi ous, accor di ng t o
t he hymn of Veda ii r| ln i , we ar e not ent i t l ed
f or t he l ove of God and emanci pat i on.
Mot her s and Gent l eman! We cannot at t ai n emanci pat i on
by i gnor i ng t he wor l d and soci et y or t he nat i on.
Ther ef or e, t he smal l and si mpl e t hi ngs r egar di ng our
habi t s of eat i ng and dr i nki ng, l i vi ng st yl e, et i quet t es,
and soci al dut i es become i mpor t ant i n t he at t ai nment of
goal i n our l i f e. Ther ef or e, Achar yapr avar t he Supr eme
Ri shi Dayanand j i Mahar aj has di scussed on t hi s t opi c i n
t he l ast t ent h chapt er of t he f i nal par t of hi s book
Sat yar t h Pr akash . Let us br i ef l y di scuss on t hi s mat t er
i n t oday s l ect ur e.

Virtuous and True Conduct of Life
Br ot her s! Rel i gi on and conduct have t he same
meani ng. The desi r abl e conduct t he per f or mance of
r i ght eous act i ons, r ef i nement of speech and manner s,
associ at i on wi t h a men of l ear ni ng and i ncl i ned t o accept
t r ut hf ul ness et c. and undesi r abl e conduct t he r ever se of
al l t hese t hi ngs.

The Characteristic of Righteous Action
and Desirable Conduct
Manu has nar r at ed t he char act er i st i cs of desi r abl e
conduct as f ol l ows:
--ln ii -- l-i-- |
nnli iriiii-- ii- ||z||z
The conduct done by l ear ned men who ar e f r ee f r om
i nor di nat e af f ect i on and hat r ed good and t r ue- , and
what soever i s known t o be t r ue by t he t est i mony of t he
i nner moni t or t hat a r el i gi on and t hat al one shoul d be
f ol l owed. Ther e ar e f or cr i t er i a of t he t r ue conduct of
l i f e, vi z. Vedas and ot her r el i gi ous books wr i t t en by
sages and seer s of Vedat he pr act i ce of good man and t he
appr oval of one s soul .
Her e t he appr oval of one s soul means such act i ons
i n t he doi ng of whi ch no such f eel i ngs, as f ear , di st r ust
and shame, ar i se i n t he soul , t r eat t hat act i on shoul d be
t r eat ed as r el i gi ous or desi r abl e conduct . Behol d, when a
man desi r es t o t el l a l i e or st eal anyt hi ng, hi s soul i s
f i l l ed wi t h f eel i ng of f ear , shame and doubt , i t i s,
t her ef or e a pr oof of t he f act t hat i t i s wr ong t o do such
an act . He who i s not i ndul gent i n t he covet ousness or
sensual gr at i f i cat i on i s ent i t l ed f or t he knowl edge of
r i ght eousness or r el i gi on.

True conduct of life

Ever y per son shoul d st r i ve t o keep hi s sensest hat
ar e apt t o l ead one s mi nd t o t he pur sui t of wi cked
obj ect s and t empt at i ons- under t hor ough cont r ol , as a
ski l f ul dr i ver keeps hi s hor ses wel l under cont r ol and
di r ect s t hemi n t he r i ght pat h.
Ever y per son shoul d t ake bat h r egul ar l y; keep hi s
cl ot hes cl ean, hi s f ood and dr i nk cl ean and pur e, and hi s
house cl ean and t i dy. The cl eanl i ness and pur i t y of t hese
t hi ngs l ead t o heal t h and pur i t y of mi nd. Few conduct t o
be f ol l owed by t he human bei ng, as descr i bed i n t he
Sat yar t h Pr akash by Swami j i ar e as f ol l ows:
The ser vi ce of f at her , mot her , t ut or and at i t hi s
( Guest s) i s cal l ed Devapuj a or t he wor shi p of t he Di vi ne.
Devot i on t o what ever pr omot es t he good of t he wor l d as
wel l as abst i nence f r omal l har mf ul act s ar e t he chi ef
dut i es of man. Never associ at e wi t h t hose who ar e
at hei st s, and l i ar s, nor wi t h t hose who ar e i ndol ent ,
gui l t y of br each of f ai t h, hypocr i t i cal , sel f i sh and
decei t f ul . Movi ng al ways i n t he soci et y of such
t r ust wor t hy per sons, who ar e l ear ned, t r ut hf ul , and pi ous
and have publ i c good at hear t , i s cal l ed vi r t uous
conduct .



The Good Conduct is not destroyed
By Going Abroad
The Paur ani ks has set out t hat by goi ng abr oad good
conduct i s dest r oyedi n t hi s r egar ds Swami j i wr i t es:
Thi s i s mi sconcei ved. Because he who per f or ms t he
cl eanl i ness i n and out si de, conduct s t r ut hf ul ness,
wher ever he wi l l do, i t wi l l not dest r oy hi s good conduct
or r i ght eousness and he who pr act i ces wi ckedness whi l e
l i vi ng i n t he Ar yavr at a, he wi l l be cal l ed devoi d of
r el i gi on and cor r upt by conduct .
I n cor r obor at i on of t he st at ement Swami j i wr i t es gi vi ng
evi dences f r omManu Smr i t and Mahabhar at :
Shr i Kr i shna and Ar j un went t o Patal (America) i n an
Ashwat ar i vessel ( i . e. one pr opel l ed by el ect r i ci t y) and
br ought t he sage Uddal aka back wi t h t hemon t he occasi on
of t he Raj suya Yaj na of Emper or Yudi sht hi r a. Agai n Pr i nce
Dhr i t r asht r a was mar r i ed t o pr i nces of Gandhar ( Kandhar ) .
Madr i , The wi f e of Ki ng Pandu was t he daught er of t he
Ki ng of I r an ( Per si a) . Pr i nce Ar j una was mar r i ed t o
Pr i ncess Ul opi of Pat al a ( Amer i ca) . Now how coul d t hey
have done al l t hose t hi ngs i f t hey had not gone abr oad?
Agai n, t her e i s ment i on of a t ax i n t he Manu Smr i t i ,
whi ch was l evi ed on al l vessel s l eavi ng I ndi an por t s.
When Emper or Yudhi sht hi r a per f or med hi s Raj asuya Yaj na,
he sent hi s br ot her s, pr i nce Bhi ma, pr i nce Ar j una, pr i nce
Nakul a and pr i nce Sahadeva wi t h i nvi t at i ons t o al l t he
ki ngs of t he f our quar t er s of t he gl obe t o j oi n t he
Yaj na. Had t hey consi der ed i t debasi ng t o one s char act er
t o t r avel abr oad, t hey woul d not have done al l t hose
t hi ngs. Thus, al l t he anci ent I ndi ans used t o go abr oad
t o al l par t s of t he wor l d f or t he pur poses of t r ade,
t r avel , or on pol i t i cal busi ness and t oday t he doubt of
unsoci abi l i t y and pol l ut i ng t he good conduct , i s si mpl y
due t o t he f al se t eachi ngs of t he i gnor ant peopl e and t he
gr owt h of dense i gnor ance.

The benefits of Going Abroad
Some of t he benef i t s out of goi ng abr oad ar e
descr i bed by Swami j i as under :
Those peopl e, who do not hesi t at e t o go abr oad, and
t her eby associ at e wi t h peopl es of var i ous f or ei gn
count i es, st udy t hei r cust oms and manner s, i ncr ease t hei r
t r ade, and augment t hei r pol i t i cal power , become f ear l ess
and bol d. They at t ai n gr eat power and pr osper i t y by
st udi ousl y i mbi bi ng t he good qual i t i es, and adopt i ng t he
good cust oms and manner s of t he f or ei gner s, and r ej ect i ng
t hei r f aul t s and evi l habi t s, and bad manner s. Havi ng
sexual i nt er cour se wi t h a l ow, despi cabl e pr ost i t ut e,
t hey do not l ose t he char act er and f ai t h, but t hey
consi der i t har mf ul and debasi ng t o associ at e wi t h good
men of ot her count r i es. I s i t not f ool i shness, t hen what
el se? When we per f or mgood behavi our , we do not have any
bl ame f or goi ng acr oss t he f or ei gn count r i es or
cont i nent s, t he evi l consequences f l ow onl y f r omt he
commi ssi on of si ns.

The Diet Permissible and Forbidden
Swami j i wr i t es about t he di et per mi ssi bl e and
f or bi dden as under :
The use of al l such f ood and dr i nks as ar e obt ai ned
t hr ough i nj ur i ng or ki l l i ng ot her s or t hr ough t hef t ,
di shonest y, br each of f ai t h, f r aud or hypocr i sy i s
f or bi dden ar t i cl es of di et ; whi l e t he acqui si t i on of
f oods and dr i nks t hr ough r i ght eous and non- vi ol ent means
f al l s i n t he cat egor y of per mi ssi bl e di et . The
per mi ssi bl e di et i ncl udes al l t hose ar t i cl es t hat gi ve
heal t h, and st r engt h, dest r oy di sease, pr omot e
i nt el l ect ual power and ener gy and pr ol ong l i f e, such as
r i ce, wheat , sugar , mi l k, but t er , f r ui t s, t uber s and
r oot s, when pr oper l y mi xed i n due pr opor t i on and cooked,
and eat en i n moder at i on at pr oper meal t i mes. One shoul d
abst ai n f r omt he use of al l t hose t hi ngs t hat do not
agr ee wi t h one s const i t ut i on and ar e apt t o pr oduce
di sease or ot her evi l ef f ect s, and one may eat what soever
i s pr escr i bed al so const i t ut es adher ence t o t he
per mi ssi bl e di et .


Prohibition of Forbidden Diet
I n t he chapt er of Di et - Per mi ssi bl e and For bi dden t he
Manu Smr i t kar has desr i bed about t he pr ohi bi t i on of
f or bi dden di et as under :
i i il |
iili l,in|i--iili ||r|r||
One must not eat such t hi ngs as gar l i c, t ur ni p, Cannabi s
I ndi ca, Oni on and such ot her t hi ngs gr own i n ni ght soi l
and ot her ki nd of r ef use. The Dwi j or Br ahman, Kshat r i ya
and even t he Sudr as shoul d not eat f oodst uf f s such as
veget abl es, f r ui t s and r oot s et c gr own i n t he ni ght soi l
and ot her ki nd of r ef uge. Fur t her , one shoul d not use
wi ne, Ganj a, Cannbi s I ndi ca, opi umet c t oxi cant s.

Prohibition of Non-vegetarian Diet
Swami j ee has pr eci pi t at ed t he use of non- veget ar i an
di et , t he Manu Smr i t kar wr i t es i n t hi s connect i on as
under :
-i ili lri i--nn ln |
ilii--n--i-i ln |r|s
Wi t hout ki l l i ng t he cr eat ur es one cannot get meat and
ki l l i ng cr eat ur es i s not goi ng t o get any one at t ai nment
of heaven. The meat should altogether be abandoned.

What is Sakharee or Nikharee?

Br ot her s! Swami j ee has descr i bed about t he Sakharee
or Nikharee Di et i n hi s i mmor t al book Sat yar t h Pr akash as
under :
The f ood t hat i s cooked i n wat er i s cal l ed Sakharee,
whi l e what i s cooked i n mi l k or f r i ed i n but t er i s cal l ed
Nikharee ( i . e. ni ce) . Thi s i s anot her f r aud i nvent ed by
t hese r ogues. The f ood cooked i n mi l k and but t er i s
al ways pl easi ng t o t he t ast e. They have or i gi nat ed t hese
f r audul ent pr act i ces ( i n t he mat t er of f ood) i n or der t o
f i l l t hei r st omachs wi t h del i ci ous, gr easy ar t i cl es of
f ood, ot her wi se, what ever has been r i pened by heat and
t i me i s cal l ed r i pe ( anot her name f or Nikharee) , and
what ever has not been cooked or r i pened i s cal l ed r aw
( anot her name f or Sakharee) . Even t he per mi ssi bi l i t y of
al l r i pe or cooked f ood and pr ohi bi t i on of r aw f ood i s
not appl i cabl e t o al l cases, f or i nst ance, f r i ed gr ams
and ot her cer eal s, t hough un- cooked, ar e st i l l eat en and
t hei r use i s not f or bi dden.

Food Cooked with ones own Hand
Li kewi se t her e i s a conf usi on r egar di ng eat i ng f ood
cooked by one s own hand. Dwi j asBr ahmans shoul d eat t he
f ood cooked by t he Shudr as and t hus t he t i me saved shoul d
be i nvest ed i n t he di ssemi nat i on of knowl edge, t he
ser vi ce of t he st at e, t he br eedi ng of cat t l e and t o
agr i cul t ur e, t r ade and ar t s. I n t hi s connect i on quot i ng
Apast ambh Sut r a Swami j ee wr i t es:
iili-ini i ii-ni-|| z.z.s. ||
I n t he houses of Ar yas, Shudr asi . e. i gnor ant men and
women i ncapabl e of f ol l owi ng any hi gher pur sui t shoul d do
t he cooki ng and ot her domest i c ser vi ce. But t hey shoul d
keep t hei r bodi es and cl ot hes, et c. , cl ean. Whi l e engaged
i n cooki ng i n t he houses of t he Ar yas t hey shoul d have
t hei r mout hs cover ed ( wi t h a pi ece of cl ot h) so t hat
t hei r br eat h may not cont ami nat e t he f ood, and t hei r
sal i va may not f al l i nt o i t . They shoul d shave and have
t hei r nai l s par ed r egul ar l y once a week. They shoul d wash
bef or e cooki ng. They shoul d t ake t hei r f ood af t er t he
Ar yas have been ser ved.


Should One Eat with the Other
in the same utensil?
Ther e i s har mi n t aki ng t he f ood wi t h one anot her i n t he
same ut ensi l because peopl e di f f er i n t hei r nat ur e and
const i t ut i ons, et c. , f r omeach ot her . J ust as one i s
eat i ng out of t he same di sh wi t h a l eper i s apt t o cat ch
di sease, l i kewi se eat i ng wi t h ot her peopl e i s al ways
l i abl e t o pr oduce evi l r esul t s. I t can never do any good.
Ther ef or e t he Manu Smr i t i kar wr i t es:
ils- -lniii niini |
i-i i ils- l n || -. z|rc
Let no man gi ve t he l eavi ng of hi s f ood t o anot her , nor
eat out of t he same di sh wi t h anot her , nor eat t oo much,
nor af t er f i ni shi ng hi s meal l eave hi s seal wi t hout
washi ng hi s hands and r i nsi ng out hi s mout h.

The Benefits of Cow Protection
Br ot her s Swami j ee has pr esent ed t he benef i t s of cow
pr ot ect i on f r omeconomi c poi nt of vi ew i n t hi s Chapt er .
I n f act , t he pr ot ect i on of one cow causes t he sur vi val of
t housand l i ves, wher e as t he f l esh of cow may sat i sf y t he
gl ut t onus t unge of f ew peopl e. Fur t her t he f l esh- ear t i ng
i s a heni ous si n i n al l r espect . Ther ef or e we shoul d
r emember t hat t he nat i onal secur i t y l i es i n t he secur i t y
of cows.

Br ot her s! I n t hi s way wi t h t he end of 10
t h
Chapt er of
Par t I of t he st or y of Sat yar t h Pr akash ends her e. Thi s
const i t ut es a r egul at or y Par t of t hi s book, i n whi ch a
per spect i ve pl an has been pr esent ed f or t he over al l
devel opment of human bei ngs. I f we car r y out our l i f e on
t he pr i nci pl es and opi ni ons nar r at ed i n t he st or y on t he
basi s of al l t he t en chapt er s of Sat yar t h Pr akash, we
wi l l be abl e t o enhance our physi cal , ment al and
met aphysi cal as wel l as soci al devel opment so as t hat our
Gr eat I ndi a coul d agai n r each t he hei ght s of t he pr i de
and may t ake over agai n t he seat of Vi shawa Gur u or
pr eacher of t he wor l d ,
I n t he second par t of hi s book Swami j ee has
cont r adi ct ed t he di f f er ent or t hodoxi cal , i r r at i onal and
unsci ent i f i ce school s of t hought s of Ar yavr i t a as wel l as
ot her count r i es. The Aspi r ant s of emanci pat i on and publ i c
good shoul d al so t hour oughl y r eead out t hi s cont r adi ct ed
chapt er and act i ng accor di ngl y abandone al l i l l -
t r adi t i ons and adopt t he vi r t ous and benef i ci al way of
l i f e. Then onl y t hey wi l l r eal i se t he Supr eme Bl i ss, t he
Supr eme God. Br ot her s! We wi l l begi n t he st or y of t hi s
second par t f r omt omor r ow.

End of Part I.






Eleventh Day

Different Indian Schools of Thoughts

Nowadays t he pi ous st or y of Sat yar t h Pr akash of
Ri shi Dayanand was t he t al k of t he Chandanpur and near by
vi l l ages. The number of par t i ci pant s was i ncr eased af t er
compl et i on of Par t I of Sat yar t h Pr akash yest er day. As
usual , af t er t he pr ayer s and chant i ng of Gayat r i hymns
wer e over , Sat ua[ ai ; st ar t ed t he nar r at i on of st or y of
second par t at t he exact hour .
Honour abl e El der s, Fr i ends and Mot her s! Dur i ng l ast
t en days, i n t he st or y of t en chapt er s of par t I , we have
br i ef l y di scussed t he i mpor t ance of human l i f e and means
of achi evi ng t he supr eme goal of l i f e- emanci pat i on or
r eal i zat i on of God. Br ot her s! I n t hi s way t i l l now we
have di scussed about , t he onl y ador abl e one God and Hi s
numer ous names, t he dut i es of par ent s t owar ds maki ng a
vi r t uous post er i t y, chi l d educat i on, t he dut i es of a
Br ahmachar i dur i ng t he per i od of Br ahmachar ya and
t eachi ng of Shast r as, t he i mpor t ance of house hol di ng
per i od, t he dut i es of Vanpr ast hi or Sannyasi , t he dut i es
of a ki ng and publ i c, t he i mpor t ance of Veda i n r el at i on
t o car r yi ng out t hese dut i es and t he school of Vedi c
t hought r egar di ng cr eat i on and di ssol ut i on of t he wor l d,
t he bondage and emanci pat i on of human bei ngs, and
per mi ssi bl e and f or bi dden di et .
Mot her s and Fr i ends! The cont empl at i on over
di f f er ent dut i es and act i on i s cal l ed r el i gi on, as t he
basi s of t hi s r el i gi on i s Veda, t he bl i ssf ul voi ce of t he
Supr eme God, t her ef or e t hat i s cal l ed Vedi c Rel i gi on.
Thi s Vedi c Rel i gi on i s a t r easur e of al l t ypes of
dut i es and act i ons t o be per f or med by t he human bei ngs.
Ther ef or e Mahr i shi Manu wr i t es- - islii i- -- means t he
Veda ar e t he basi s of al l t he r el i gi ons. but as t he Ganga
pr oceeds f ur t her a number of r i ver s and st r eams j oi n i nt o
t he pur e wat er and i t t akes a f or mof Hugl i
( pol l ut ed) when r eachi ng near Hawar a ( Cal cut t a) , wher e t he
r i ver became shal l ow and unsui t abl e even t o dr i nk i t s
wat er . Li kewi se i n t he Rel i gi on Ganga a number of r i ver s
and r i vul et s j oi n i nt o i t and t hus def or med t he f ace of
t he r el i gi on and made i t ver y i nj ur i ous.
Ther ef or e, as t he pol l ut ed wat er needed t o be
pr ocessed t hr ough f i l t r at i on and boi l i ng bef or e i t i s
used. I n t he same way t he scr eeni ng t he def or mi t i es of
t he r el i gi on or t he var i ous school s of t hought i s
essent i al t o be known by t he aspi r ant s of t he medi t at i on
wal ki ng on t he pat h of at t ai nment of God. Ther ef or e,
af t er def i ni ng t he dut i es accor di ng t o t he Vedi c Doct r i ne
up t o t he t ent h chapt er , t he di f f er ent cul t s and school s
of t hought pr evai l i ng i n t he name of r el i gi on i n I ndi a
and abr oad have been r evi ewed i n t he second par t of
Sat yar t h Pr akash. Today we ar e st ar t i ng our st or y i n t he
cont ext of el event h chapt er .
Adoration of National Pride
Dear Fr i ends and Respect ed Teacher s! Si nce begi nni ng
of t hi s wor l d unt i l t oday i t passed ar ound t wo 2000
mi l l i on year s. Up t o t he per i od of Mahabhar at a t her e was
onl y one r el i gi on i . e. Vedi c pr evai l ed t hough t hi s wor l d.
Onl y one sover ei gn cul t ur al r ul e al l over t he wor l d was
t her e and t hat was Ar yan. I t was t he t i me expr essed by a
poet i n t he f ol l owi ng wor ds:
-| in| | i i| |
r i i ni ii ||
Means at t hat t i me t her e wer e onl y one r el i gi ous book
Veda, onl y one ador abl e GodAUM, one sal ut at i onNamast e
and onl y one i mpor t ant hymnGayat r i was spr ead al l al ong.
The hi ghl y t al ent ed and i nt el l i gent per son was cal l ed
onl y by t he name of Ar ya and t he whol e of t he uni ver se
had one l anguage Sanskr i t . The whol e of t he wor l d t hen
l i ved i n peace and har mony under t he saf f r on f l ag of Aum.
One of t he poet s expr essed t hi s t hough i n t hese wor ds:

i- r-ii r, r-ii i- |
i r-ii i- r, - r-ii - ||

Fr i ends and Mot her s! Our count r y s name at t hat t i me was
Ar yavr at a and i t was t he pr eacher of t he whol e of t he
wor l d. Gent l eman! Ther e i s no count r y on t hi s gl ob l i ke
Ar yavr at awi t h abundant money and f oodst uf f s and f ul l of
r i ches, t he l and of I ndi a was known by t he name of t he
l and of Gol d i n ot her count r i es. I ndi a had been t he f i r st
pr eacher of human bei ngs of t he whol e of t he wor l d.



Mahr i shi Manu wr i t es:
nin- iiin- |
- - l lii lii -ii ||-.z||zo||
Al l t he peopl e of t hi s wor l d l ear ned ar t s and sci ences
sui t abl e t o t hemf r omt he l ear ned peopl e ( Br ahmi ns) bor n
i n t hi s count r y si nce t he begi nni ng of t he wor l d t i l l
5, 000 year s ago; t he Ar yas wer e t he sover ei gn r ul er s of
t he whol e ear t h.
Thus si nce t he begi nni ng of t hi s wor l d ki ng Swambhu
Manu t o t he r ul e of Pandawas Ar yans wer e t he sover ei gn
r ul er s of t hi s ear t h. Then af t er war ds due t o enmi t y and
di sput es, br ot her s f ought wi t h br ot her s and wer e
dest r oyed. I n t hi s way af t er t he bat t l e of Mahabhar at i n
t he Paur ani c and Tant r i k age t he nat i on and t he cul t ur e
dr ast i cal l y degr aded. Dur i ng t hi s per i od, di f f er ent
school s of t hought s est abl i shed and expended i n I ndi a and
count r i es out si de, and al ong t hi s f l esh eat i ng and ot her
vi ces wer e speci f i cal l y devel oped.

Evolution of Vam-Margi Traditions
Br ot her s! I n t he pr evai l i ng school s of t hought s,
af t er Mahabhar at Vam- Mar g was t he t er r i bl y danger ous
among al l . Accor di ng t o t hem, 5 Ms ( Madyas) wi ne,
( Mansa) meat , ( Meena) f i sh, ( Mudr a) cakes, and ( Mai t huna)
copul at i on, al l t hese f i ve begi nni ng wi t h t he l et t er M
l ead t o sal vat i on i n al l ages.
Thei r t eachi ngs ar e dest r uct i ve and causi ng t he per son
f al l i nt o t he di t ch of i mmor al i t y. The Vam- mar gees
i nt er pol at ed t he ver ses of Veda and due t o i gnor ance. As
a r esul t of r eact i on, t he Buddha and J ai ns ant i - vedi c
at hei st s spr ang up i nt o exi st ence and t hey opposed t he
Ashr amand Cl ass syst ems of Ar yans and by pr eachi ng f al se
r enouncement and sacr i f i ce and t aught t hemt he l esson of
negat i vi sm.

Shankaracharyas Monotheism
Fr i ends! I n such a cr i t i cal t i me, Shankar achar ya,
t he man of t hor ough l ear ni ng i n Dar shan Upni shada,
pr opagat ed ent i r el y t wo opposi t e t heor i es t o cope wi t h
t he at hei smspr ead out by t he J ai ns and Buddhi st . He
decl ar ed Br ahma as t he onl y t r ut h t o at t r act t he peopl e
t owar ds t he Vedi c Rel i gi on. He decl ar ed t he soul and
nat ur e as f al se i n compar i son wi t h t he Br ahma agai nst
t heor i es pr opagat ed by bot h t he cul t s as t r ut h .
Pr obabl y he wi shed t o get r i d of f t hese non- vedi c
t heol ogi es f r omt he l and of I ndi a, t hen by decl ar i ng t he
Br ahma as t he Supr eme Tr ut h woul d be r e- def i ned by hi m
l at er on. However , he had l ef t l i t t l e t i me i n hi s l i f e
l at er on. Af t er hi s deat h, hi s f ol l ower s cent r ed t hei r
goal up t o t he pi l l ows onl y. As a r esul t , on t he name of
i nt er pr et i ng t he wor di ngs of Sankar a new- moni sm, speci al -
moni sm, dual i sm, et c t heol ogi es came t o vogue. The cent r e
t hought was t hus:
n i|, s| i- |
i i lr n, ini i- ||
I n t hi s way t el l i ng t he wor l d unt r ue, t he t eachi ngs of
Sankar achar ya coul d not evoke i nt o t he peopl e t he
endur ance and act i vi sm, i n pl ace i t cr eat ed i n t hembasi s
f or t hei r i n- act i vi smand negl i gence t owar ds t he
nat i onal - r el i gi on.
Mot her and gent l emen! I n medi eval I ndi a t he Shai v,
Shakt a, Ganpat ya and Saur ( Sun) sect s pr evai l ed al l over
I ndi a. They wer e t he devot ees of Shi v, Shakt i , Vi shnui ,
Ganesh and sun. The Shai vas adopt ed wear i ng r udr a,
Tr i punda and besmear t he body wi t h ashes, and dr i nki ng
i nt oxi cant s, whi ch was consi der ed t he sacr i f i ces of l or d
Shi va. I n t he way f al se popi sh act i vi t i es enhanced and
t he pr opagat i on of r ui nous of i dol at r y dest r oyed t he
pi ous doct r i ne of Vedi c wor shi pi ng.







Creation of Different Puranas

Br ot her s! To aut hent i cat e t hese f al se char l at an
r i t ual i smdi f f er ent books i n t he name of Pur anas wer e
cr eat ed i n t he name of Vyas. These books wer e f i l l ed wi t h
a number of t hought s t hat wer e agai nst any r easoni ng and
sci ent i f i c f act s. Ramanuj achar ya, Ramanand, Madhwachar ya,
Ni mbar kar chaya, and Val l abhachar ya pr opagat ed Vai shnav
Rel i gi on.

Easy Methods of Getting Salvation
Br ot her s! I n t hi s way pr eachi ng and pr opagat i ng
Pur anas, i ncar nat i on, i dol i sm, Shr adha f or t he deceased,
f ast s, pi l gr i mage and a number of r i t ual s based on hyp
ai l i nt o t he cof f i n. Fi r st of al l commi t a si n, i t i s on
t he head of Kal yug, t hen t ake a bat h i n t he Yamuna on
Yamdvi t ya, al l t ypes of si ns wi l l be f or gi ven! On t he day
of Dasher a by t aki ng a gl i mpse of Neel kant h ( Shankar ) ,
t he ent i r e 21 l i neages wi l l get t hr ough t he sea of t he
wor l d ( Sansar Sagar ) . By t aki ng a di p i nt o t he Ganga,
t ouchi ng t he wat er of t he Ganga, gl anci ng t he Ganga
count ed as unl i mi t ed vi r t uous or pi ous act i ons, but even
sayi ng Ganga- Ganga onl y f r omt he f our hundr ed kosa or 800
mi l es away, dest r oys al l t he si ns. I n t hi s way cheap and
shor t - cut met hods wer e i nvent ed f or emanci pat i on and
penance, r enounci ng, ador at i on of God et c met hods based
on Shast r as wer e i gnor ed, t he adver se r esul t was t hat t he
dr ast i c mor al - degr adat i on of t he peopl e, mi ser y- pover t y
and sl aver y of t housands of year s f el l down on t hi s
count r y. Fr i ends! On t he one hand, t he ast r ol ogy and i t s
mi sconcept i on pl ayed a pi vot r ol e i n t he nat i on f or t he
non- vi gor ous, non- act i vi sm, and spr eadi ng or t hodoxy, i n
t he same way, i mager y and st or y of f al sehood weaved out
f or t he heaven and hel l , and mi suse of donat i on and f al se
gl or i f i cat i ons al so hel ped i n t hi s dest r uct i on.

Emancipation through Different Types of
Tilaks and Marks

Dear Devot ees and Mot her s! I n t hi s count r y, i t was
al so bel i eved t hat by t aki ng pr eachi ng i n a par t i cul ar
communi t y and adopt i ng i t s non- Vedi c r i t ual s as Ti l ak,
neckl ace, et c a per son coul d be emanci pat ed. I t i s but
nat ur al t hat r el i gi on l ef t no r el at i on wi t h t he vi r t ues.
The out er f al se symbol s wer e consi der ed suf f i ci ent .

Idolatry and Incarnations
I t was t he t eachi ng of Char vak and Budha t hought
whi ch cr eat ed doubt i n t he mi nds of t he peopl e r egar di ng
exi st ence of God. And t he nat i ve peopl e of t hi s pi ous
l and det ached f r omt he wor shi pi ng of God, f el l i nt o t he
net of dar kness of t aki ng consecr at i on i n Asyl umof t he
Buddha , engaged i n t he wor shi pi ng t he human bei ngs and
i dol i sm. Thi s met hod of wor shi pi ng became so popul ar t hat
even t he pr eacher s of t he Vedi c Rel i gi on consi der ed
f ol l owi ng t he met hod of Buddhi smusef ul . The Br ahmi ns
pr esent ed Shr i Ramchandr a and Shr i Kr i shna by gi vi ng t hem
t he t i t l es of i ncar nat i ons bef or e t he peopl e i n pl ace of
Buddha as t hei r wor shi ped. Sl owl y t hi s t hought become so
power f ul t hat af t er some t i me i n al l t he books of
Paur ani k per i od wer e over whel med wi t h t he di scour se of
same and gr eat number of i ncar nat i ons descended al l
ar ound and maki ng t hembasi s i n t he consecr at i on of J ai ns
and Buddhas t he danger ous sway of i dol at or y st ar t ed.
Swami Dayanand was of t he f i r mopi ni on t hat
i dol at or y was t he r oot cause of al l t he weakness of Ar yan
Communi t y and i t i s never cor r obor at ed wi t h t he
per pet uat i ons of Vedi c Shast r as. I n hi s f amous book
Sat yar t h Pr akash he has gi ven hi s opi ni on on i dol i smas
under :
When God i s al l per vadi ng, God cannot be i magi ned
t o exi st i n any par t i cul ar obj ect and t o hol d t o t he
cont r ar y woul d be t ant amount t o bel i evi ng t hat t he
sover ei gn Lor d of t he ear t h r ul es over a smal l cot t age t o
t he excl usi on of hi s whol e Empi r e and woul d be an i nsul t
t o Hi m.
I f you bel i eve Hi mt o be Omni pr esent , why do you
pl uck f l ower s f r omt he gar den and of f er t hemt o t he i dol ,
make a t hi n past e of Sandal wood and appl y t hi s t o i t ,
bur n i ncense, beat dr ums and cymbal s, and bl ow t r umpet s
bef or e i t ? He per vades your hands, why do you t hen st and
bef or e i t wi t h f ol ded pal ms? He i s i n your head, why
shoul d you t hen pr ost r at e your sel f bef or e t he i mage? He
i s i n f ood and dr i nks, why shoul d you t hen of f er t hemt o
i t ? He i s i n f ood and dr i nks, why shoul d you t hen of f er
t hemt o i t ? He i s i n wat er , why, shoul d you t hen bat he
i t ? God per vades al l t hese t hi ngs. What do you wor shi p,
t he per vader or t he per vaded? I f t he f or m, why do you
t hen of f er f l ower s, et c. t o i mages made of st one or wood?
I f t he l at er , why do you t hen l ay a f al se cl ai mt o t he
wor shi p of God? Why don t you say t hat you wor shi p st al ks
and st ones et c. , whi ch i s t he bar e t r ut h.



Evolution of Formless Worshiping
I t was a t i me when t he f al se Hi ppocr at i c r i t ual s
wer e pr eval ent , Kabi r , Nani k, Redas, Dadoo, et c Sant s
decl ar i ng God f or ml ess and per vadi ng, di scar ded i dol at r y,
Ti l ak and communal i smet c. But l at er as t he t i me went t he
r evol ut i onar y t hought and gener osi t y evapor at ed. Li ke
ot her communi t i es, t hese Sai nt s became spokesper son of
t he communi t i es and l i ke wor shi pi ng i dol s; t hei r
f ol l ower s st ar t ed t he wor shi pi ng of pi l l ows and f oot wear
( Khar aos) .

Brahmo Samaj and Prarthana Samaj
Mot her s and Gent l eman! I n medi eval I ndi a t he Shai v,
Shakt a, Ganpat ya and Saur ( San) sect s pr evai l ed al l over
I ndi a. They wer e t he devot ees of Shi v, Shakt i , Vi shnui ,
Ganesh and Sun. The Shai vas adopt ed wear i ng r udr a,
Tr i punda and besmear t he body wi t h ashes, and dr i nki ng
i nt oxi cant s, whi ch was consi der ed t he sacr i f i ces of Lor d
Shi va. I n t hi s way f al se popi sh act i vi t i es enhanced and
t he pr opagat i on of r ui nous hypocr i sy of i dol at or y
dest r oyed t he pi ous doct r i ne of Vedi c Wor shi pi ng.
On t he i ncomi ng of Engl i sh r ul er s i n I ndi a and t he
act i vi t i es of Chr i st i an pr emi er s i nf l uenced t he r el i gi ous
envi r onment gr eat l y. As a r esul t Raj a RamMohan Roy
est abl i shed Br ahmo Samaj i n Bengal and l i kewi se Pr ar t hana
Samaj was est abl i shed i n Mahar ast r a. Though a number of
t hi ngs i n t hse r ef or mi st movement wer e heal t hy, but t hey
wer e adopt i ng t he r i t ual s and met hods of Chr i st i ans.
Br ahmo Samaj pr opagat ed t he ador at i on of at t r i but e l ess
and f or ml ess God, made t he peopl e f r ee f r omt he hypocr i sy
of i dol at r y and i ncar nat i on et c. , but r ef usi ng t he
aut hent i ci t i es of Vedas and r ebi r t h, r enounci ng t he Yaj na
et c, Vedi c cer emoni al act s, t he Br ahmo Samaj coul d not
achi eve encour agi ng r esul t s f or t he I ndi an Ar yans.
I n t hi s connect i on Swami j ee wr i t es:
Br ahmo Samaj and Pr ar t hana Samaj ar e qui t e dest i t ut e of
i ndi genous Sanskr i t l ear ni ng, and pl umi ng t hemsel ves on
t hei r knowl edge of Engl i sh, have been so pr eci pi t at e i n
f oundi ng a new r el i gi on. Now how can t hese t hi ngs conduce
t o l ast i ng happi ness and pr ogr ess of manki nd?
I n t hi s way af t er r evi ewi ng and cr i t i ci zi ng var i ous
I ndi an School s of t hought sSwami j ee has t r i ed t o pr ove
t hat , Tr ue r el i gi on was onl y one. Near l y al l t he
r el i gi ons accept t he basi c el ement s of t hat r el i gi on. The
di f f er ences l ai d i n t hei r r i t ual i smand nar r ow bel i ef s;
as a r esul t , t hey have bonded t hemsel ves i n separ at e
spher es.
I t i s t he dut y of t he her mi t s, schol ar s, i deal
Br ahmachar i es, sages and seer s t hat t hey shoul d engage
t hemsel ves i n pr opagat i ng t he r eal f or mof t hei r r el i gi on
so t hat t he count r y get f r ee f r omt he net of conf usi on
and may r each t o i t s ol d gl or y of J agat Gur u. The
l umi nous r ef or mat i ve soci et y of Ar ya Samaj was t her ef or e,
est abl i shed onl y t o achi eve t hi s goal .
The spect at or s wer e enj oyi ng t he st or y f asci nat i ngl y. The
do not want t o move f r omt her e. But as i t was al r eady
l at e and Sat yapal gave some t i me t o t he spect at or s t o get
cl ar i f i ed t hei r doubt s and di f f i cul t i es r egar di ng t oday s
st or y. Some of t hemcame f or war d t o put t hei r doubt s,
whi ch Sat yapal deal t di l i gent l y. I n t he end, Sat yapal
expr essed hi s gr at i t ude t owar ds t he at t endi ng peopl e and
Al l Mi ght y God.


- - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - -
- -
While remembering, the old glory of India Mahrishi has given a list of old kings at the
end of 11
th
Chapter, which is very useful for the students of History.
===================================================
==














Twelfth Day

The Charvaka, the Buddhist and the Jain Faiths

I t was 12
t h
day si nce t he st or y of pi ous Sat yar t h Pr akash
st ar t ed. I n yest er day s st or y, whi ch was f ul l of mor al ,
soci al and pol i t i cal det er i or at i on was deepl y connect ed
wi t h t he det er i or at i on of r el i gi on i n I ndi a and t he
wor l d.
Af t er knowi ng t he f act s, t he cur i osi t y of peopl e
ar oused deepl y i n hear i ng t he st or y of f al l i ng man f r om
t he st at us of Gods t o become Devi l or Rakshas or Asur a.
Ther ef or e, i t r equi r ed speci al ar r angement s f or t he
speci al at t endance. At t he exact hour af t er submi t t i ng
pr ayer s t o t he God, Sat yapal st ar t ed nar r at i ng t he st or y
i n t hi s manner :
Rever end El der s, Fr i ends and Mot her s! Even bef or e
t he Mahabhar at per i od t he degr adat i on of our nat i on
st ar t ed by adopt i ng non- r el i gi on i n t he name of r el i gi on.
Yogi r aj Shr i Kr i shna had once agai n t r i ed t o uni t e t he
scat t er ed pi eces of I ndi a i nt o Mahabhar at . For t i me
bei ng, t he nat i on seemed t o behave i t sel f , but as t he
det er i or at i on occur r ed i n t he pur e syst emof Var na
Ashr ams t he f eel i ng of nat i onal i t y shat t er ed down. Thi s
was t he r i si ng per i od of Char vakas t hought . The si t uat i on
devel oped as such t hat :
iri ri n lnir|, il ri n liii| |
i ii -|, i lli iin lii | ||
I n t hi s way t he Br ahmi n who was consi der ed as nat i onal
pr i de, became devoi d of knowl edge and mor al val ues, but
he had t o keep cont i nue hi s own wor shi pi ng and honour .
Ther ef or e, t hey cr eat ed hypocr i sy and or t hodoxy. The vei l
of r el i gi on a number of si nf ul act s st ar t ed pl ayi ng and
t he r eact i on came out i n t he f or mof Buddhi smand
J ai ni sm.
We have ment i oned about t he Char vaka t hought . Dur i ng
t he det er i or at i on per i od of our r el i gi on, i n I ndi a such
r el i gi ons wer e bei ng pr opagat ed, whi ch wer e di scar di ng
Vedas, mocki ng Yaj na et c Vedi c r i t ual i sm, t hey had l i t t l e
or no f ai t h i n t he syst emof Vedi c Var na Ashr ams. They
wer e cal l ed at hei st or f ol l ower s of Lokayat t hought . I n
t hem, t he Char vaka t hought was pr edomi nant . They had no
book, but as r eveal ed about char vaka s school of t hought ,
i n t he Sar vadar shan, whi ch i nt r oduces t he t hought of
Char vakas.

Some Concepts of Charvakas
Br ot her s, t hi s t hought nei t her bel i eves i n r ebi r t h
nor t he exi st ence of t he supr eme aut hor i t y l i ke God. Thi s
t hought bel i eves t hat t he soul comes i nt o bei ng
si mul t aneousl y wi t h t he body and ceases t o exi st as soon
as t he body i s di ssol ved. On t hi s basi s, t hi s t hought
suggest s t o l eave al l t he concer ns of t he l i f e and l ead a
j oyf ul l i f e. Accor di ng t o t hi s bel i ef , except akash or
space wi t h t he combi nat i on of f our el ement s vi z. ear t h,
wat er , ai r and f i r e const i t ut e t he cr eat i on of t he wor l d.
Wi t h t hei r combi nat i on, t he l i vi ng or consci ous bei ng
comes i nt o exi st ence and wi t h t he decomposi ng of t hem
ceases t o exi st . I n t hi s way t hi s school of t hought
accept s onl y per cept ual evi dences or di r ect cogni t i on
onl y. I t bel i eves t hat t he cr eat i on of t hi s wor l d i s by
nat ur e i . e. t her e i s nei t her cr eat or nor any exi st ence of
soul t o r eap, her eaf t er , t he f r ui t s of deeds done i n t he
l i f e.

Revoking the Theories of Charvaks
Br ot her s! The t hought of Char vaks ar e compl et el y
non- Vedi c and unsci ent i f i c. Now I amgoi ng t o anal yse t he
f al se t hough of chanvak on t he wor l d God ( doer ) t he
bodi es of human bei ngs et c. coul d not be f or med.


Revoking the creation of Animate
out of Inanimate things.
Br ot her s, t hi s ear t h et c ar e i nani mat e t hi ngs. They
can never gi ve bi r t h t o ani mat e t hi ngs. As wi t h t he
cohabi t at i on of mot her and f at her t he body i s cr eat ed, i n
t he same manner i n t he begi nni ng of t he wor l d wi t hout God
( doer ) t he bodi es of human bei ngs et c coul d not be
f or med.

The Perceiver cannot Perceive Himself
However , t he eye sees al l obj ect s but cannot see
i t sel f , l i kewi se t he subj ect or pr ecept or of di r ect
cogni t i on cannot per cei ve hi msel f . The vi ewer can never
become vi ewed. J ust as t he t hi ng suppor t ed cannot exi st
wi t hout a suppor t er , an ef f ect wi t hout a cause;
const i t uent par t s wi t hout a whol e, an act wi t hout a doer ;
even so t her e can be no sensuous per cept i on wi t hout t he
per cei ver .

The World cannot be Create Automatically
Mot her s and Fr i ends! Wi t hout Consci ous Bei ngGod t he
dead and i ner t subst ances cannot combi ne of t hei r own
accor d and cr eat e i ner t subst ances. I f i t woul d have been
so, anot her set of t he sun; t he moon, t he ear t h and ot her
pl anet s spr i ng i nt o exi st ence by t hemsel ves. But i t i s
not so. As we see i n our day- t oday l i f e, t he man ( who i s
ani mat e hi msel f , when act i vat es i n many i nani mat e t hi ngs,
onl y t hen t hey move, l i ke machi ne et c. ) i s t he base cause
t o act i vat e t he machi nes. Thi s base r eason or cause i s
man or consci ous exi st ence. I n t he same way, t he act i ve
f or ce t o act i vat e t hi s uni ver se must be a gr eat er f or ce
and that is God.

If there is no Soul,
Who Reaps the Pleasures and Sorrows?
Who r eaps t he heaven or hel l , pl easur es and sor r ows?
Li kewi se, i n t hi s bi r t h, t her e i s soul t o r eap pl easur e
and suf f er mi ser y, j ust as i n t hi s l i f e t he soul enj oys
and suf f er s, l i kewi se i t wi l l enj oy and suf f er i n t he
next bi r t h. Wi l l t he cul t i vat i on of even such vi r t ues as
ver aci t y i n speech and benevol ence by peopl e bel ongi ng t o
a par t i cul ar Cl ass and par t i cul ar or der t o r emai n un
r ewar ded? I f t her e i s no soul t o r eap pl easur e and
sor r ows.

The Soul is Immortal and Never Perishes
Br ot her s! On deat h, t he body onl y per i shes, and not
t he soul , because, t he soul bei ng an i nf i ni t e and
i mmor t al el ement . I t changes bodi es accor di ng t o i t s
deeds. As t ol d by Yogeshwar Shr i Kr i shna:
il |iil ii lri il nriiln isili |
nii i|ili lri |iiil ln il r| | n|ni z|zz
As a per son wear s of f hi s ol d r ags and wear s new
ones and i n t he same way t hi s soul wear s of f t he ol d and
r ags of bodi es ent er s i nt o new bodi es.

The difference of opinion between Charvaks,
Buddhas and Jains
Wher eas t he char vaks bel i eve t hat , t he soul comes
i nt o bei ng si mul t aneousl y wi t h t he body and ceases t o
exi st as soon as t he body i s di ssol ved. They do not
consi der r ebi r t h. Si mul t aneousl y, accept onl y one di r ect
cogni t i on and non- ot her s; t he Buddha and J ai ns consi der
di r ect cogni t i on et c as evi dence, i mmor t al i t y of soul ,
r ebi r t h and emanci pat i on.

The Similarity Between All the Three
Al l t he t hr ee bel i eve i n at hei sm, r evi l i ng Veda,
mal i ci ous ant agoni smagai nst ot her r el i gi ons, nobody i s
t he doer of t hi s wor l d et c and have si mi l ar vi ews on
t hese t opi cs.

The Buddhist Thought: Contemplation
Fr i ends and Mot her s! Now l et us di scuss about
Buddhi smi n shor t :
The pr opagat i on of Buddhi smst ar t ed f r omt he mor al
t eachi ngs of Gaut amBuddha. I n t he begi nni ng t he t heol ogy
of Buddhi smwas based on t he vi de t eachi ngs of et hi cs,
vi r t uous l i f e and humani t y. But l at er on i t was caught
i nt o t he net of di f f er ent phi l osophi cal t hought s, whi ch
l eads even t he r el i gi on of Buddha on di f f er ent t heor i es.
The gr eat est weakness of t hi s r el i gi on i s r enounci ng
compl et el y t he exi st ence of God and Hi s knowl edge.


Chief Principles of Buddhism
Br ot her s! Some of t he concept s of Buddhi smar e as
under : ( 1) I t bel i eves i n nought ( 2) Thi s wor l d i s
transient i n char act er ( 3) The wor l d i s f ul l of sorrow
and pain.

Review of Buddhism
Mot her s and Fr i ends: These bel i ef s of Buddhi smar e
compl et el y non- vedi c. Now I woul d l i ke t o di scuss t hese
bel i ef s on t he basi s of Sat yar t h Pr akash. Al l ar t i cl es
pr esent can never be nought . Accor di ng t o Buddhi smi f
ever yt hi ng i s nought , t he knower of nought can never be
nought , f or i f he al so be nought he cannot know nought .
I t i s t her ef or e, cl ear t hat t her e must be t wo ent i t i es
t he knower who per cei ves t he nought and t he t hi ng known
t he nought .

Faults in the Theory of Transient

Mot her s and Gent l eman! I f accor di ng t o Buddhi smt he
wor l d i s t r ansi ent , t her e shoul d be no r ecol l ect i on of
past event s, but t he f act i s t hat we do r ecol l ect what we
had seen or hear d i n t he past , hence, t hi s bel i ef i n t he
moment ar y char act er of per cept i on i s er r oneous.

If the World is full of Miseries
Why then indulgence in it?
Fr i ends: I f t he wor l d had been f ul l of sor r ow and
mi ser y and t her e wer e absol ut el y no happi ness, no l i vi ng
bei ng woul d have i ndul gence i n i t . But i t has been
obser ved t hat t he nat ur al t endency of l i vi ng bei ngs i s
t ant amount t owar ds t he wor l d, t her ef or e, t hi s cannot be
f ul l of sor r ow and mi ser y. I f t he Buddhi st s bel i eve i n
t hi s t heor y, t hey shoul d not f eel pl easur e i n eat i ng,
keepi ng bodi es comf or t abl e, et c. But t hey al so f eel
pl easur es i n i t . Ther ef or e, i t pr oves t hat t hi s wor l d i s
not f ul l of sor r ow and mi ser y onl y.
I n f act , t he wor l d i s consi st ed of pl easur e and
sor r ow equal l y. I f t he wor l d consi st ed onl y sor r ow and no
pl easur e, i t i s i mpossi bl e. For sor r ow cannot be
concei ved but i n r el at i on t o happi ness, even as one can
concei ve of t he ni ght onl y i n r el at i on t o t he day, and
vi ce ver sa. Ther ef or e, i t wi l l not cor r ect t o consi der
t he wor l d f ul l of sor r ow onl y.

Similarity in Buddhism and Jainism
Gent l eman! As we know, Mahaveer Swami f ounded t he
J ai ni sm. Mahaveer Swami and Mahat ma Buddha wer e
cont empor ar i es. Bot h t he r el i gi ons wer e bor n and
devel oped out of t he r eact i on agai nst t he i r r el i gi ous and
hei nous vi ol ence i n t he name of r el i gi on and yaj na;
t her ef or e, bot h of t hemhave suf f i ci ent si mi l ar i t y.
J ai ni smand Buddhi smbot h r enounce t he exi st ence of
God. The di f f er ence i s onl y t hat Buddhi smt ot al l y
r enounce t he exi st ence of God, wher eas, t he J ai ni sm
bel i eves t hat t he st age of soul can be r ai sed up t o t he
hi ghest l evel t hat i s equi val ent t o Supr eme God. Bot h t he
t hought s bel i eve t hat t he wor l d i s f ul l of mi ser y and
sor r ow, and suggest ed t he way f or benedi ct i on. Bot h of
t hemgi ve st r ess on vi r t ues, r ebi r t h, anot her wor l d and
emanci pat i on and consi der her mi t or sai nt as t hei r God,
who have achi eved t he st age of Kavl ya and t her ef or e cal l
t hemTi r t hankar s.

Erroneous to Consider Ignorant Human Being
as God
Br ot her s and Mot her s! Whosoever i t may a per f ect
man, do not know t he compl et e body st r uct ur e and when he
r eaches i n a sl eep condi t i on, he i s l ess awar e. When a
soul i nher i t s i n a st age of sor r ow or pl easur e, he
becomes mor e i gnor ant . Ther ef or e, my Fr i ends and Mot her s,
cont empl at e f or a moment , t hat such a i gnor ant and bei ng
l i mi t ed t o one cent r e coul d be ent i t l ed f or God? Never .
Gent l eman! I n t hi s way, now i t i s cl ear t hat bei ng
of si mi l ar opi ni on, bot h t he t hought s ar e one and t he
same. The Amar kosha as under cor r obor at es t hi s st at ement :
Those who ar e l ear ned among J ai ns know ver y wel l
t hat t he wor l d Buddha i s synonymous wi t h J i na and Bauddha
( Buddhi st ) wi t h J ai nee. Ther e i s not t he l east doubt
about i t .
Br ot her s! Whi l e r evi ewi ng t he school s of t hought s
of Buddhi smand Char vakas I have al r eady sai d t hat t hese
bel i ef s ar e al t oget her non- Vedi c and unsci ent i f i c. The
books on J ai ni smar e f i l l ed wi t h t housands of opi ni ons,
whi ch ar e agai nst r easoni ng and sci ence, whi ch Swami j i
has descr i bed i n det ai l i n t he 12
t h
Chapt er of Sat yar t h
Pr akash. I n t he end, I wi l l descr i be t he st at e of
beat i t ude i n shor t , accept ed by J ai ni smand t hen gi ve up
an end her e i t sel f .
The Beatitude of Jainism
The J ai ns accept 14 r egi ons. Out of t hem, on t he
t op of 14
t h
, on a l i t t l e di st ance of t he f l ag of
Sar vasi dha Vi man, t he Si dhshi l l a and Di vi ne Sky i s cal l ed
Shi vpur . Onl y who had at t ai ned emanci pat i on i . e. who
at t ai ned t he absol ut e knowl edge, omni sci ent , and compl et e
pi ous, coul d ent er ed i n t hat wor l d. Ther e t hey l i ve i n a
st at e of soul al l per vadi ng i . e. i n a bl i ssf ul st at e f r ee
f r omt he cycl e of bi r t h and deat h. These peopl e bel i eve
i n t hi s t heor y.
Br ot her s, now i t i s a mat t er of cont empl at i on t hat
whoever hel d t he r egi on, cannot be al l - per vasi ve and he
who i s not al l - per vasi ve cannot be omni sci ent and al l -
per f ect ( Kaval ya) , because t he soul of t hose bel ong t o
one r egi on, t hey come and go, f r ee and bonded and l ear ned
and i gnor ant . He can never be omni pr esence and
omni sci ent .
Gent l eman! Some l ear ned f el l ow sai d, Mor al i t y i s t he
Fr ui t of r el i gi on whi l e r el i gi on i s t he r oot of
mor al i t y. Means, wher e t he f i nal r esul t of t hat bel i ef
or God- wor shi pi ng or Rel i gi ousness i s not mor al l i f e or
r i ght eousness, such ador at i on i s not wor t h of t wo penny,
as i n t he same manner t hose mor al and vi r t ues whi ch ar e
not havi ng f ai t h and ador at i on of God i n t hei r r oot ar e
l i ke r oot l ess t r ees and ar e usel ess. Thi s was t he r eason
t hat Buddha and J ai ns al ways t al ked about vi r t ues, but
shudder ed down wi t hout f ai t h or ador at i on of God. And
t hey had t o pl ace Mahaveer Swami and Gaut amBuddha i n
pl ace of God and onl y t her eaf t er t he unf or t unat e chapt er
of i dol at or y or wor shi pi ng of i dol s gear ed up i n t he
f i el d of r el i gi on, t he danger ous r esul t s had t o r eap by
t hi s count r y i n t he shape of ext r eme pover t y and sl aver y.
Mot her s and Fr i ends! I n t oday s st or y, we have t r i ed
t o t hr ow l i ght on t he t hought of I ndi an At hei st on t he
basi s of 12
t h
Chapt er of Sat yar t h Pr akash. I n t omor r ow s
st or y, we wi l l di scuss t he t hought of Chr i st i ani t y.
Ever ybody was l i st eni ng t hi s hol y st or y
f asci nat i ngl y. Af t er eveni ng pr ayer s and chant i ng br avo
AUM t he pr ogr amme ended.

Thirteenth Day

The Christianity - A Concept

The vi l l ager s of Chandanpur and ar ound wer e get t i ng
a new l i ght t hr ough t he st or y of Sat yar t h Pr akash. Al l
t he peopl e wer e enl i ght ened wi t h a new di mensi on t owar ds
t he ul t i mat e goal of human l i f e and l ear nt about t he ways
and means t o achi eve t hr ough l eadi ng a vi r t uous and
r el i gi ous l i f e as depi ct ed i n Sat yar t h Pr akash. Ever ybody
knew t he f act s t hat wher ever t he uni ver sal and i mmor t al
t r ut h exi st ed, t he basi c sour ce of t hemi s t he voi ce of
God, t he Vedas. And t he base of t he unt r ut hf ul and
conf usi ng concept s i s i gnor ance as wel l as sel f i shness of
human bei ngs and ot her ci r cumst ances. Thus t he i nt er est s
of peopl e wer e i ncr easi ng i n t hi s st or y and so t he
number s of l i st ener s wer e i ncr eased i n t oday' s gat her i ng.
Af t er ador at i on of God, Sat yapal st ar t ed nar r at i ng hi s
st or y i n t hese wor ds:
Hon' bl e El der s, Fr i ends and Mot her s! Now you ar e wel l
awar e t hat t he supr eme goal of human l i f e i s at t ai nment
of God, whi ch i s possi bl e onl y t hr ough l eadi ng a vi r t uous
l i f e and i t i s much mor e danger ous t o suppor t unt r ut hf ul
and not or i ous l i f e i n t he name of God and t hei sm. We
woul d not di scuss Chr i st i ani t y i n shor t wi t h r ef er ences
of Pur anas.
Br ot her s! The Chr i st i ani t y i s mor e or l ess based on
t he concept of ol d J ewi sh f ai t h. The ol d Test ament of
Bi bl e cont ai ns t he t hought of J ewi sh f ai t h and t he New
Test ament deal s wi t h t he t eachi ngs Chr i st i ani t y. The
J ewi sh f ai t h and t he Chr i st i ani t y wer e bor n and devel oped
i n West Asi a, when t he peopl e wer e suf f er i ng f r om
di f f er ent t ypes of i gnor ance and hypocr i si es. Moses
pr opagat ed J ewi sh f ai t h. He pr eached t o f ol l ow vi r t uous
l i f e and some wor l dl y r i t ual s. Af t er war ds Yusuf and Mer r y
gi f t ed wi t h a son named J esus and popul ar l y known by t he
name of Chr i st . Lat er on, t he di sci pl es of J esus Chr i st ,
whi ch wer e cal l ed by t he name of Mat hew, J ohn, and Luca,
cr eat ed Angl es i n t hei r r espect i ve names. Wher eas t he
pr eachi ng of r i ght eousness and l ove f or human bei ngs
deal t i n Bi bl e, wer e havi ng shadows of Buddhi sm, t he r oot
sour ce of t hemwer e Vedas, but t he ar e f ul l of many non-
sci ent i f i c concept s whi ch ar e beyond r easoni ng. We woul d
deal some of t hem.



Stating the Earth was created Formless
(Irregular)
is Misleading
Br ot her s! I t i s sai d i n t he Bi bl e t hat i n t he
begi nni ng God cr eat ed t he ear t h wi t hout shape or uneven.
Now quest i on r ai sed t hat i f t he uni ver se cr eat ed was
uneven or shapel ess, t hen who gave i t shape or made
smoot h. I s i t st i l l uneven? Fr i end! No wor k of God can be
shapel ess or uneven, because He i s Omni sci ence. And He
who i s Omni sci ence never commi t s mi st ake.

Why Adam was not made like God?
Br ot her s! Accor di ng t o t he Bi bl e God, cr eat ed man
out of Hi s i mage and bl essed hi m. I t i s a quest i on of
consi der at i on t hat i f God cr eat ed Adamout of Hi s i mage,
t hen why was man not made Al l - hol y, Al l - knowl edge and
Al l - bl i ss, et c. , l i ke God i n nat ur e? Whi ch i s not t her e?
I n addi t i on, suppose t hat man was made out of t he i mage
of God, f aul t of f i ni t eness wi l l be at t r i but ed t o God,
whi ch i s agai nst t he t r ut h.

If it was only God,
How did Universe could be created?
Accor di ng t o t he opi ni on of t he Bi bl e, bef or e
cr eat i on of uni ver se, t her e was not hi ng t han God.
Br ot her s, agai n quest i on r ai sed her e t hat i f t her e was
not hi ng i n t he begi nni ng t hen how uni ver se was made? And
i n addi t i on t he pot ent

of God was el ement s or vi r t ues.
( Ther e ar e t wo t ypes of pot ent - one i s sel f and second
i nher ent i n t he el ement i n possessi on. As t he f or ce of
ar my et c i s consi der ed t he pot ent of t he same ki ng, i n
t he same way t he nat ur e, whi ch i s separ at e f r omGod i s
consi der ed as t he pot ent of God. )
I f i t was el ement , ot her t han God, ot her el ement mi ght
be t her e, and i t was vi r t ue, t he el ement coul d never be
gener at ed out of vi r t ue, Eg. shape or col or can not cr eat e
f i r e, t ast e can not cr eat e wat er . Fur t her , i f t he uni ver se
was made out of God, i t had vi r t ues, act i on and nat ur e
al i ke God, whi ch i s not t r ue, t her ef or e, i t i s cl ear t hat
t he uni ver se was not made out of God, but t he cause of
uni ver se i s i nani mat e el ement s l i ke at oms et c.
Br ot her s! Li kewi se, Chr i st i ani t y i s f i l l ed up wi t h
t he f al se openi ng l i ke t he bi r t h of J esus by spi nst er
Mar r y, maki ng al i ke t he dead bodi es by J esus, gi ven si ght
t o t he bl i nds, f i l l t he bel l i es of t housands wi t h f our
br eads, af t er t hr ee days comi ng out of t he gr ave l and
ascend i n t he sky, Hol y f at her , Hol y ghost and Hol y son,
t he t r i ni t y i n spi t e of separ at e ent i t y bei ng one, f or
at t ai nment of heaven bel i evi ng i n J esus, t he woman bei ng
bor n out of a r i b of Adamet c whi ch ar e agai nst t he
sci ent i f i c r easoni ng. They have no r el at i onshi p wi t h
t r ut h or r el i gi on.
Br ot her s! Our opi ni on shoul d be communi cat ed t hr ough
har moni ous di scour ses. I n t hi s mat t er t he use of t he
st at e aut hor i t y, t empt at i on, f or ce, i s t ot al l y i mpr oper .
Unf or t unat el y, t he pr opagandi st s of Semi t i c Rel i gi on
wr ot e t hi s bl ooded st or y. On t he sur f ace t hey l ooks
ambassador s of peace, t hese popes, f or t he pur pose of
expendi ng t hei r i mper i al i smand per pet uat ed hei nous
t yr anny on t hose sci ent i st s who wer e opposed t he f al se
opi ni ons of Bi bl e, t he st or y of whi ch I amput t i ng bef or e
you.
The cor r ect depi ct i on of Chr i st i ani t y can be f ound i n
t he Hi st or y of I t al y, Fr ance, Spai n, and Ger many and
Br i t i sh Af r i can count r i es, t hat wi t h t he hel p f r om
st at ehood, t hey per pet uat ed hear t r endi ng at r oci t i es
agai nst opponent s, t hey even not hesi t at ed t o t hr ow t hei r
women and chi l dr en bef or e t he hungr y l i ons, and t hey
l aughed l i ke anyt hi ng on t hei r cr yi ng. The ol d monument s
ar e gi vi ng evi dence of t hese cr uel act s of t ur pi t udes.
They have t hr own number l ess mal e- f emal es i nt o t he f i r e,
and many of t hemwer e t i de wi t h t he poni es of t he hor ses
and ki l l ed t hemwi t h t ur bul ence and many of t hemwer e
f or ced t o t ake poi son. Mer e r emember i ng i t one coul d be
t hr i l l ed.

The Christianity and the Science
Br ot her s! As and when t he sci ent i st of Eur ope
cont r adi ct ed t he wr ong t heor i es, t he Chr i st i an pr i est s
and pr eacher s per pet uat ed at r oci t i es on t hem. The det ai l s
of t hese at r oci t i es deal t i n t he book wr i t t en by Wi l l i am
Dr yer ( The Hi st or y of t he conf l i ct bet ween sci ence and
Rel i gi on) , t wo out of t hemar e pr oduced as sampl e:
Gal i l eo pr opounded t he t heor y t hat The ear t h i s
r ound and r evol ves r ound t he Sun. On t hi s af f i r mat i on,
he was sent enced f or 10 year s as t he t heor y was agai nst
t he Bi bl e.
The f amous I t al i an sci ent i st Br uno was awar ded t he
puni shment of i mpr i sonment many t i mes f or suppor t i ng t he
above t heor y and i n t he l ast he was bur nt down al i ve on
16 Febr uar y 1600.
Nest er , t he Pr i est of Ant i och was exi l ed f or
expr essi ng t he ar gument based on r easoni ng t hat God
cannot have any mot her ( Whi ch was based on t he Chr i st i an
t heor y t o bel i eve J esus as God and hi s mot her Mer r y) .
Pai l egi yus who was Gr eek Phi l osopher was exi l ed and hi s
pr oper t y was conf i scat ed by t he t hen Chr i st i an Emper or
f or expr essi ng t he opi ni on t hat t he deat h can not out of
t he r esul t of t he si n commi t t ed by Adam( As t he
Chr i st i ans t ol d on t he basi s of t he t heor y of Or i gi nal
Si n) .
Not onl y one or t wo t her e ar e hundr eds of such
i nci dent s, t he hi st or y of Chr i st i ani t y i s f ul l of bl ood
shades of sci ent i st s and i nt el l ect ual s.

Some Exemptions in the Propagation
of Christianity
Br ot her s! Ther e ar e cer t ai n i nci dent s wher e t he
Mi ssi onar i es have bui l t School s, Hospi t al s and Chur ches
i n t he mask of ser vi ng human bei ngs. I n t hi s way by
gi vi ng t empt at i on of pr ovi di ng t hemser vi ces et c, t hey
have pur chased human bei ngs. Fol l owi ng exact l y t he same
way t he Engl i sh peopl e weaved conspi r acy t o conver t t he
nat i ve of I ndi a i nt o Chr i st i an.
I n shor t , i t was t he st yl e of Chr i st i an Pr opagandi st s
t hat t hey coul d t ake hel p f r omany means l i ke decei t ,
f or ger y, abandonment , and l ove or f r oma Chr i st i an Ki ng,
f i r st of al l t hey woul d conver t t he ki ng i nt o Chr i st i an
and under t he shadow of hi s swor d, t he peopl e wer e made
Chr i st i an i n gr oups l i ke ani mal s. Roamwas t he pr i nci pal
cent r e of t hi s conspi r acy, f r omwher e t hey got al l t ypes
of cooper at i on and assi st ance and f r omwher e t he t i cket s
of heaven wer e di st r i but ed among t he cul pr i t s f r omal l
over t he wor l d.
Ther e r equi r es no evi dence, whi ch i s at hand? Today f r om
cent ur i es t he Eur opean as wel l as t he Amer i cans di sci pl es
of Chr i st i ani t y demonst r at i ng t he l oot , expl oi t at i on and
vi ol ence, l ooki ng t o t he f act s i s i t not a hypocr i sy t o
pr each t he peopl e about peace and non- vi ol ence?
Mot her s and Fr i ends! Those who t akes t he hel p of decei t ,
f or ger y i n t he name of God, t hey ar e at hei st i n vei l , and
t hey ar e much mor e enemy of humani t y and ar e t he cause of
wor l d non- vi ol ence, t hen any of t he at hi r st .
Al mi ght y God may gi ve t he Chr i st i an br ot her s t he wi sdom
so t hat t hey may l eave t he t heor i es based on t he
or t hodoxy i n t he name of r el i gi on, whi ch ar e agai nst t he
r easoni ng and t he r ul es of t he uni ver sal f act s, and
accept t he t r ue t heor y of Vedas and make t he human l i f e
successf ul and f r ui t f ul . I n t he end af t er t he eveni ng
pr ayer s, t oday s st or y was ended i n a ver y cor di al and
emot i onal envi r onment .





Fourteenth Day

Islamic Theologians A Review

I t was t he 14
t h
day of t he st or y nar r at i on of
Sat yar t h Pr akash of Ri shi Dayanand. By hear i ng t hi s
st or y, t he vei l of i gnor ance f r omt he eyes of peopl e was
goi ng t o r emove and t hey wer e f eel i ng t he enl i ght enment
i nt o t hei r soul . Bei ng l ast day of t he pr ogr amme, t he
gat her i ng was compar at i vel y i ncr eased. Sat yapal st ar t ed
hi s st or y nar r at i on i n t i me.
Mot her s and Fr i ends! I amsur e t hat t he st or y of
l ast 13
t h
days must have di scl osed ont o you t he t r ut h t hat
God i s onl y one, and not many. The at t ai nment of God i s
t he ul t i mat e goal of human l i f e. Adopt i ng t he means of
at t ai nment of God i s r el i gi on. I n ot her wor ds, accor di ng
t o t he cl ass of Var na and Ashr amas, car r yi ng out t hei r
dut i es t owar ds t he sel f , f ami l y, soci et y and nat i on and
al l t he human bei ngs i s r el i gi on, God al so commanded t he
same and advi sed t hemi n hi s own voi ce, i . e. t he Vedas,
whi ch i s equal t o al l human bei ngs of t hi s wor l d. Si nce
t he begi nni ng up t o t he per i od of Mahabhar at , t he whol e
of t he wor l d f ol l owed t he same Vedi c Rel i gi on. Af t er t he
per i od of Mahabhar at when t he degr adat i on st ar t ed, many
sect s and cul t s t ook up t he pl ace of r el i gi on. The
r ef or mi st of t hese r el i gi ous cul t s br ought out r ef or ms t o
some ext ent accor di ng t o t he need of t he t i me and pl ace,
but due t o t hei r depr i vat i on f r omt he Vedas, t hey became
t he vi ct i mof many er r or s. As a r esul t , t he human
soci et y, whi ch was l oved by God, scat t er ed i nt o pi eces
and became enemy of each ot her i n t he name of r el i gi on.
Gent l eman, t hose who ar e t r avel l i ng on t he r oad of
t r ue r el i gi on, shoul d know t he r ul es pr evai l i ng i n t he
name of r el i gi on, at t he same t i me shoul d al so know t he
f aul t s and er r or s t ook ef f ect i n t he name of pr evai l i ng
r el i gi on and cul t s and t r y t o avoi d t hem, whi ch i s much
mor e essent i al . Fr i ends and Mot her s! Wi t h t he same
t hought of human wel f ar e, t he wel l wi sher of ever y human
bei ng, Ri shi r aj Dayuanand, i n t he 11
t h
Chapt er of Sat yar t h
Pr akash, deal t wi t h t he t hought of t he school s of
Paur ani ks, i n t he 12
t h
Chapt er Char vakas, J ai n and Buddha
school s of t hought s and i n t he 13
t h
Chapt er , deal t wi t h
t he Chr i st i ani t y. Today we woul d di scuss about t he school
of I sl ami c t hought i n t he l i ght of 14
t h
Chapt er .
Br ot her s! I n t he l ast chapt er of Sat yar t h Pr akash,
di scussi ons have been made about t he I sl ami c Rel i gi on
i nt r oduced by Mohammad Sahi b, i n t he Ar abi an count r i es.
Some 1400 year ago Mohammad sahi b bor n i n Mecca. He was
i l l i t er at e but had deep f ai t h i n God.

Creation of Islamic Book Koran
The t eachi ngs of Muhammad Sahi b ar e col l ect ed i n
t he name of Koran, whi ch i s a r ecogni sed book of
I sl am. I n I sl ami c school of t hought , oneness and
supr emacy of God has been st r essed. Si de by si de,
Muhammad Sahi b has been r ecogni sed as a l ast Ambassador
or Pr ophet or Peg amber of God.
The Then Circumstances
The t eachi ngs of I sl amwer e usef ul f or t he t hen
Ar abi ans, because t he Ar abi an communi t y was t r apped i n
t he net of Pol yt hei smand a number of or t hodoxi es.
Evolution of Islam
Muhammad Sahi b cr eat ed uni t y i n t hei r obj ect s and
expect at i ons. He di ssol ved t he or t hodoxi es and danger ous
t r adi t i ons and i nt r oduced onl y one school of t hought , t o
t r eat nat i on associ at i on above t he f ami l y, whi ch was
l at er on, cal l ed I sl ami c Rel i gi on. The onl y one pr i nci pal
was, t her e t he onl y one God ( Khuda) , and Muhammad was hi s
messi ah or Peg amber . Thi s i s t he basi s of I sl ami c
t hought . The Ar abi an communi t y was bonded i n t he t hr ead
of uni t y and est abl i shed i t s pol i t i cal uni on.
Sward and Propagation of Islam
Gent l eman! I n due cour se of t i me when I sl amcoul d
not be pr opagat ed t hr ough t he pr i nci pl es of t ol er ance and
t eachi ngs, t hen t he f ol l ower of I sl amt ook t he hel p of
t hei r swar d t o pr opagat e t hei r r el i gi on. Those who
expr essed any hi t ch or hesi t at i on i n accept i ng I sl amwer e
sl ai n. I n t he way I sl amspr ead t hr ough t he power of swar d
i n t he wor l d became a symbol of at r oci t i es, bar bar i smand
t er r or .

The Islamic Opinions
Mot her s and Fr i ends! Kor an i s t he onl y book of
I sl ami c f ai t h and bel i ef s ( I t was cl ai med t hat t he ver ses
best owed ont o hi mf r om Al l ah t her ef or e t he Musl i mbr ot her s t r eat i t
as di vi ne. But t he Kor an does not st and per f ect on t he par amet er s as
st at ed i n t hi s book ear l i er . ) These bel i ef s or f ai t hs ar e
wr i t t en i n Kor an i n t he f or mof ver ses. Some of t he vi ews
expr essed i n t hese ver ses ar e accor di ng t o Vedas and
sci ence, but most of t hemst and f al se on t he par amet er s
of sci ence and r easoni ng, wher eas some of t he opi ni ons
ar e r i di cul ous and f ul l of i gnor ance. I wi l l t r y t o put
some of t hembef or e you.

Who is the Beginner with the Name of Allah?
Br ot her s! The cr eat or or wr i t er of Kor an has begun
t he book wi t h t he name of Al l ah . Her e one consi der abl e
quest i on ar i ses, t hat t he wr i t er r emember s t o whombef or e
t he book i s bei ng st ar t ed. Consi der i ng super i or t o hi m
and wi t h hi s bl essi ngs or ki ndness t he at t empt of t he
wr i t er may be successf ul . Ther ef or e, f r i ends, i t i s cl ear
t hat t hi s book can never be a cr eat i on of God, because
t he wr i t er i s separ at e and Al l ah whi ch i s super i or t o
hi mi s separ at e, and t he begi nni ng of t hi s book has been
done wi t h hi s r emembr ance.

Allah could do no harm to the Devil or Fiend
Br ot her s! Accor di ng t o Kor an, when al l t he Angl es
sal ut ed Baba Adam Sat an or Devi l , out of pr i de di d not
sal ut e hi m, because he was at hei st .
Now you can t hi nk, t hei r Khuda, bei ng compl et el y
i gnor ant of t he mat t er r el at i ng t o pr esent , past and
f ut ur e, cannot be omni sci ence. Because i f he wer e
omni sci ence, he woul d have known t he devi l i sh desi gns of
devi l and he woul d have r at her di d not pr oduce hi m.

By Forgiving Sins They Increase
Fr i ends! Accor di ng t o Kor an God wi l l f or gi ve hi mwho
br i ngs t r ut h on Kor an or Muhammad t hei r si ns wi l l be
f or gi ven. But t her e i s a danger ous f aul t i n t he concept
t hat t hi s t eachi ng of God i s goi ng t o encour age t he
si nner s t o commi t mor e si ns. Because, when assur ance f or
f or gi vi ng t he si ns wi l l be gi ven t o per sons t hen why
shoul d t hey be af r ai d of commi t t i ng si ns?
Mot her s and Fr i ends! I sl amdi d not bel i eve i n
r ebi r t h. By not bel i evi ng i n r ebi r t h, t he t heor y of
r eapi ng t he f r ui t s of act i on. aut omat i cal l y el i mi nat ed.
I n such ci r cumst ances why t wo babi es bor n f r omt he same
womb ar e di f f er ent , one i s bl i nd deaf or l ame,
di sf i gur ed, and ot her i s heal t hy and beaut i f ul , why?
Ther e i s no sol ut i on wi t h I sl amand t he same f or
Chr i st i ani t y. As r egar ds t he mat t er i s concer n t o
shat t er i ng t he moon i nt o pi eces et c. wi t h a t ouch of
f i nger by Muhammad and such or t hodoxi es ar e concer ned,
t her e ar e pl ent y i n t he I sl ami c Rel i gi on.
Br ot her s! I n t hi s way t he phi l osophi cal as wel l
as t heol ogi cal aspect of I sl ami s near about zer o. I t i s
a bundl e of some r i t ual s and t r adi t i ons. I t has accept ed
many bel i ef s of Chr i st i ani t y as wel l as J ewi sh r el i gi on
as such. The concept of I sl amr egar di ng heaven and hel l ,
God and Angl es, et c ar e ver y st r ange and one can l augh on
t hem. The Mohammedans consi der Fast i ng, Ador at i on, and
Pi l gr i mage et c. as vi r t uous act s. Ther e i s no pl ace f or
non- vi ol ence, l ove, humi l i t y, et c sof t emot i ons. One
sai nt had sai d i t cor r ect l y,

l - ii in r , in rn r ni |
;n i n n| ii| ii ||
Means, by keepi ng f ast i n t he day and ki l l i ng a cow i n
t he ni ght , on t he one si de t her e i s bl oodshed and on t he
ot her wor shi pi ng, how Khuda can be gl ad.
Mot her s and Br ot her s! You know i t wel l t hat t he pl ace
of begi nni ng of Ganga i s Gangot r i . You al so know t hat t he
wat er of Ganga i s ver y pur e, cl ear , and pr event i ve. But ,
as t he Ganga moves f ur t her i t j oi ns wi t h many r i ver s and
r i vet s, and unt o Hawar a ( Cal cut t a) i t s wat er becomes
cont ami nat ed as much as t hat i t i s not sui t abl e f or
dr i nki ng. A gent l eman, l i kewi se, t he pl ace of or i gi n of
t he al l t he r el i gi ons i s pi ous Vedi c r el i gi on. But , as
soon as i t moves f ur t her ot her r el i gi ous r i vul et s j oi ned
i n i t , t he f or mof i t became cont ami nat ed. The r el i gi on
of I sl ami s l i ke t he wat er of Hugl i . Looki ng t o t he
gar bage of Chr i st i ani t y, I sl am, and Pur ani k School of
t hought s, whi ch ar e unsci ent i f i c and dest r uct i ve, t he
t hi nker s and new gener at i on shoul d not cat er hat e f or t he
r el i gi on. I wi l l i nvi t e t hemt o t est t he or i gi nal pl ace
of t he Gangot r i of Rel i gi on, t he pi ous Vedas and t he
auspi ci ous t eachi ngs of Vedi c Rel i gi on on t he par amet er s
of Sci ence and t hen adopt i ng t hemt o bl i ss t he human
l i f e.
Fr i ends and Mot her s! Mahr i shi Dayanand, i n t he
t hese ar e my vi ews of l ast chapt er of Sat yar t h Pr akash,
has ment i oned t hese hol y opi ni ons of Vedi c Rel i gi on. He
di d not i nt r oduce any new cul t even i n t he name of Ar ya
Samaj . He has not onl y cont r i but ed f or t he
human bei ngs of I ndi a but al so equal l y, f or t he humani t y
of t he wor l d by r emi ndi ng us t he f or got t en hol y pat h of
Vedi c Rel i gi on l i ke Ggangot r i . Wi t h t hi s obj ect i ve i n
mi nd, he had r evi ewed t he I ndi an school s of t hought s and
sai nt l y st r i ved t o f i l t er t he non- I ndi an school s of
t hought s l i ke Chr i st i ani t y and I sl amet c. The mot her
humani t y wi l l al ways r emai n i ndebt ed t o Ri shi r aj Dayanand
f or t he same. Wi t h t hi s br i ef , I woul d l i ke t o t er mi nat e
t hi s 14 days st or y wi t h gr at i t ude of my hear t s t o Al l
Mi ght y God and al l you peopl e. Dur i ng t he t enur e of t hese
14 days al l of you my mot her s, si st er s, young f r i ends and
el der s par t i ci pat ed i n t hi s publ i c wel l bei ng st or y of
Sat yar t h Pr akash and make i t a success, f or t hat I woul d
r emai n hear t i l y t hankf ul . AUM SHAM! !
Dur i ng t he whol e pr ogr amme, Mohan was f asci nat ed
wi t h t he i nt el l ect , r easoni ng and t hi nki ng power of hi s
f r i end. At t he end of hi s f r i end s del i ver ance,
addr essi ng t he audi ence and hi s f r i end, he sai d, Fr i end,
what ever you gave us i n t hese 14 days st or y i s a i mmor t al
t hi ng t o pr eser ve. You have pr ovi ded al l of mot her s,
si st er s, young f r i ends, el der s, and us al ong wi t h your
f r i ends, not onl y t he eyes of i nnat e knowl edge but al so
t he power t o obser ve t hi ngs sci ent i f i cal l y. Thus, you
have pr oved t he t i t l e of a f r i end i n i t s t r ue sense. We
al l t he vi l l ager s ar e i ndebt ed t o you f or ever

The Infinite Kindness of Reverend Dayanand
Af t er expr essi ng gr at i t ude by Mohan, Sat yapal
sai d, My f r i ends! The sense of gr at i t ude shown by you
f or me, i n f act I amnot t he r eal wor t hy of i t , t he r eal
deser ver i s t he har bi nger of r evol ut i on, t he maker of t he
age, Mahr i shi Dayanand.
Dayanand was f ul l y embedded wi t h bl essi ngs and
happi ness. What a l ovel y name, my f r i ends, when i n t he
shadow of st r ange and i magi ng ever l ast i ng r el i gi on,
Sanat an Dhar m, ever yt hi ng r el at ed t o us was changi ng and
whi l e changi ng so we had l ost our i ner t soul , t hen i t was
Dayanand who r emi nded us what we have f or got t en.
Dayanand was t he gr eat sur geon who has dul y
st udi ed t he sci ence of medi ci ne i n t he f or mof Vedas,
di agnosed t he r oot cause of t he di sease, whi ch made t he
body of I ndi a i n di l api dat ed condi t i on and car r i ed out a
successf ul t r eat ment by oper at i ng t he danger ous t umour
wi t h t he hel p hi s kni f e and sci ssor i n t he f or mof Vedas.
Wher ever he deemed f i t he car r i ed out t he oper at i on
successf ul l y and r oot out each t umour as a t r ue sur geon
wi t hout not i ci ng any hue or cr y of t he pat i ent wi t h
dar i ng dashi ng spi r i t and gal l ant r y.
He st ar t ed hi s r evol ut i on f r omher e, Though i t
i s l i e, but hear say about Magi c St one, but Ar yavr at a was
r eal l y a Magi c St one. By t ouchi ng of i t , t he i r on i n t he
f or mof f or ei gner , became gol d i . e. pr osper . et c.
evi dences i n suppor t t o pr ove t hat si nce f r omt he
begi nni ng up t o t he per i od of Mahabhar at ; Ar yan cl ans
wer e t he sover ei gn emper or s ( Chakar var t i Samr at s) of t he
wor l d. Now due t o t he downf al l of t hei r post er i t y,
unf or t unat el y by decadence of t he vi r t ues, t hey ar e
over power ed by t he f or ei gner s.
The cont r adi ct i ng wor ds used i n t he ver y begi nni ng
of 11
t h
Chapt er of hi s i mmor t al book Sat yar t h Pr akash,
expl i ci t l y expr esses t he t r ue pi ct ur e of t he mi nd of
Ri shi Dayanand. These wor di ng pr ove t hat he under st ood
t he r oot causes i n dept h f or I ndi a s dependence and
degr adat i on. The r el i gi ous r evol ut i on car r i ed out by
Ri shi Dayanand cont r adi ct i ng t he var i ous r el i gi ous
t hought s pr evai l i ng at t hat t i me was not l ess t han
bl owi ng t he conch of nat i onal awakeni ng.
Fr i ends! As much as we adopt ed t he Ri shi s pr ogr amme, we
wer e successf ul and wher ever avoi ded t he same due t o our
negl i gence or i gnor ance, our count r y l egged behi nd.
Fr i ends! Now I wi l l sumup t he di scour se her e i t sel f . I
woul d l i ke t o say t hat i f you got a l i t t l e l i ght out of
t he st or y of Sat yar t h Pr akash, make your l i f e i l l umi nat e
and f ol l ow t he pat h of Vedas and hol d ot her s out f r omt he
dar kness and i n t he l i ght of Sat yar t h keep t hemwal k
al ong wi t h you on t he pat h of Vedas. Et yomshm
Af t er enchant i ng t he eveni ng peace pr ayer s, Sat yapal
concl uded t oday s l ast par t of t he st or y and wi t h t hi s,
t he assembl y was di sbur sed.








Thi s pr ogr amme made huge changes i n t he l i f e of
Vi l l age Chi ef Chandan Si ngh and Mohan. The f r agr ance of
t hei r l i f e now capabl e t o make ot her s l i f e over f l ew
wi t h f r agr ance. I n t he ear l y mor ni ng, t hey made i t t hei r
dai l y r out i ne t o si t i n t he l ap of God, medi t at e and
i nt r ospect . They f el t t he di vi ne hunger and f ul f i l i t .
Wi t hout so, how coul d t hey be happy? Now t hey si t dai l y
i n t he company of Sat yapal and di scuss t he mat t er about
di vi ni t y. They coul d not l oose a second wi t hout t hat
happi ness, whi ch t hey got t hr ough r eci t i ng t he book of
Ri shi and l i st eni ng Vedi c l i t er at ur e.
Benevol ence and si mpl i ci t y became t hei r l i f e st yl e. The
men and Women of t he vi l l age wer e used t o pay t hem
r egar ds ear l i er al so, f or bei ng t he son of vi l l age chi ef ,
whi ch was i nst i gat ed by f ear . Now t hey r espect hi mas a
human bei ng , t he i nspi r at i on behi nd was onl y r ever ence.
The st or y of Sat yar t h Pr akash became t he r oot sour ce of
t he r ever ence.
Ever y Amavasya and Pur ni ma ( For t ni ght ) br i ngs i n
Chandanpur wi t h a new zeal and encour agement . One can
f i nd t he young boys and gi r l s, el der s and chi l dr en goi ng
t owar ds t he assembl y pl ace wi t h a di vi ne br i ght ness on
t hei r f aces. The whol e of t he envi r onment r esounded wi t h
t he sweet soundi ng of Swaha- Swadha . Al ong wi t h t he
ador at i on of God, gl or y of Mahar i shi , and af t er t he
pr ogr amme of t el l i ng st or i es on var i ous t opi cs, t he
di scour ses on vi l l age devel opment ar e ar r anged. I n t hi s
way, Chandanpur has become t r ue t o i t s name.













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