Swami Dayananda Saraswati

Swami Dayanand Saraswati's original name was Mool Shankar Tiwari. He was born in 1824 in Tankara, Gujarat in a rich family of Brahmins. As a child Dayanand was brought up under the strictest Brahmin rule, and at the age of eight was invested with the Sacred Thread (Upanayna). When he was fourteen his father took him to the temple on the occasion of Shivaratri. Dayanand had to fast and keep awake the whole night in obedience to Lord Shiva. In the night he saw a rat nibbling the offerings to the God and running over Shiva's body. He tried to find out from elders why this "God Almighty" could not defend himself against the menace of a petty mice, for which he was rebuked. This incident shattered Daya Nand Saraswati's faith in the idol worship and thereafter he refused to participate in the religious rites for the rest of his life.

At the age of nineteen Dayanand Saraswati ran away from home to escape from a forced marriage. He was caught and imprisoned. He fled again in1845. For fifteen years he wandered all over the country in the search of a guru. In 1860, he found his guru and mentor Swami Virjanand Saraswati at Mathura. He was blind. Dayanand Saraswati underwent rigorous training under Swami Virjanand Saraswati. Virjanand Saraswati gave him the name Dayanand and as gurudakshina extracted promise from Dayanand that he would devote his life for revival of Hinduism.

Dayanand Saraswati undertook a tour of the entire county, made fiery speeches condemning the caste system, idolatry, and child marriages. He advocated the ideal age for a girl to be between 16 and 24, and for men between 25 and 40. Dayanand Saraswati was the first leader in the field of theology who welcomed the advances of sciences and technology. To him, the Vedas as the source book contain the seed of science, and to him, the Vedas advocate the philosophy of dynamic realism.

Dayanand Saraswati founded Arya Samaj in Mumbai in 1875 to promote social service. Arya Samaj, postulates in principle equal justice for all men and all nations, together with equality of the sexes. It repudiates a hereditary caste system, and only recognizes professions or guilds, suitable to the complementary aptitudes of men in society. He gave new interpretations to reform the stagnant Hindu thought through his book "Satyaprakash" (The Light of Truth). He profusely quoted the vedas and other religious texts to insist that salvation was not the only motto of a Hindu or Arya, as was believed. To lead a fruitful worldly life, working for a noble cause was important, and he preached that salvation was possible through social service.

Due to his radical thought, Swami Dayanand had acquired enemies from all spheres of life. On the occasion of Deepavali in 1883, he was a guest of the maharaja of Jodhpur. The king was a womanizer and Dayanand advised the king to lead a righteous life as a ruler, upsetting a mistress by the name of Nanhi Jan. That night Swami Dayanand was poisoned during the festival meal. Swami Dayanand Saraswati breathed his last chanting "Om".


Achievements: Founded Arya Samaj and established gurukuls to impart vedic education.

Dayanand Saraswati was one of the most radical socio-religious reformers in the history of India. Swami Dayanand Saraswati was the founder of Arya Samaj and propagated egalitarian approach of the Vedas at a time when widespread casteism was prevalent in the society.

THE TEN PRINCIPLES of ARYASAMAJ

आर्यसमाज के दस नियम
१. सब सत्यिध्या और जो पदार्थ विध्या से जाने जाते हैं, उन सबका आदिमूल परमेश्वर है । 1. SAB SATYAVIDYAA AUR JO PADARTHA VIDYA SE JAANE JAATE HAI UN SAB KAA AADIMOOL PARAMESHWAR HAI The first (efficient) cause of all true knowledge and all that is known through knowledge is God, the Highest Lord (Parameshwar).
२. ईश्वर सच्चिदानंदस्वरूप, निराकार, सर्वशक्तिमान, न्यायकारी, दयालु, अजन्मा, अनन्त, निर्विकार, अनादि, अनुपम, सर्वाधार, सर्वेश्वर, सर्वव्यापक, चर्वान्तर्यामी, अजर, अमर, अभय, नित्य, पवित्र और सृष्टिकर्ता है, उसी की उपासना करनी योग्य है । 2. ESHWAR SACH-CHIDAANAND SWAROOP, NIRAAKAAR, SARVASHAKTIMAAN, NYAAYAKAARI, DAYAALOO, AJANMAA, ANANT, NIRVIKAAR, ANAADI, ANUPAM, SARVADHAAR, SARVESHWAR, SARVAVYAAPAK, SARVAANTARYAAMEE, AJAR, AMAR, ABHAYA, NITYA, PAVITRA AUR SHRISTI KARTAA HAI USEE KEE UPAASANAA KARNEE YOGYA HAI God (Ishwara) is existent, and blissful. He is formless, omnisicient, unborn, endless, unchangeable, beginningless, the support of all, the master of all, omnipresent, immanent, unageing, immortal, fearless, eternal, and holy, and the maker of all. He alone is worthy of being worshipped.
३. वेद सब सत्यविध्याओं का पुस्तक है । वेद का पढ़ाना - पढ़ाना और सुनना - सुनाना सब आर्यो का परम धर्म है । 3. VED SAB SATYAVIDYAAO KAA PUSTAK HAI. VED KAA PARDHANAA- PARDHAANAA AUR SUNNAA-SUNAANAA SAB AARYO KA PARAM DHARM HAI Vedas are the scripture of true knowledge. It is the first duty of the Aryas to read them, teach them, recite them, and hear them being read.
४. सत्य के ग्रहण करने और उसत्य के छोड़ने में सर्वदा उद्यत् रहना चाहिएँ । 4. SATYA KE GRAHAN KARNE AUR ASATYA CHHORNE SARVADAA UDYAT RAHANAA CHAAHIYE. One should always be ready to accept truth and give up untruth.
५. सब काम धर्मानुसार, अर्थात् सत्य और असत्य को विचार करके करने चाहिएँ । 5. SAB KAAM DHARMANUSAAR ARTHAAT SATYA AUR ASATYA KO VICHAAR KARKE KARNE CHAAHIYE. One should do everything according to the dictates of Dharma, i.e. after due reflection over right and wrong.
६. सँसार का उपकार करना इस समाज का मुख्य उद्धेश्य है, अर्थात् शारीरिक्, आत्मिक और सामाजिक् उन्नति करना । 6. SANSAAR KAA UPKAAR KARNAA ESA SAMAAJ KAA MUKHAYA UDHESYA HAI ATHAART SHAAREEKRIK, AATMIK AUR SAAMAAJIK UNNATI KARNAA. Doing good to the whole world is the primary objective of this society, i.e. to look to its physical, spiritual and social welfare.
७. सबसे प्रीतिपूर्वक, धर्मानुसार यथायोग्य वर्तना चाहिए । 7. SAB SE PRITIPOORVAK DHARMANUSAAR YATHAYOGYA VARTANA CHAAHIYE Let thy dealing with all be regulated by love and justice, in accordance with the dictates of Dharma.
८. अविध्या का नाश विध्या कि दृध्दि करनि चाहिए । 8. AVIDYAA KAA NAASH AUR VIDYAA KEE VRIDDHI KARNE CHAAHIYE One should promote knowledge (vidya) and dispel ignorance (avidya).
९. प्रत्येक को अपनी ही उन्नति से सन्तुष्ट न रहना चाहिए, किन्तु सब की उन्नती सें अपनी उन्नति समझनी चाहिए । 9. PRAYEK KO APNEE HEE UNNATI SE SANTUSHT NA RAHANAA CHAAHIYE KINTU SAB KEE UNNATEE ME APNEE UNNATI SAMAJHNEE CHAAHIYE One should not be content with one's own welfare alone, but should look for one's welfare in the welfare of all.
१०. सब मनुष्यों को सामाजिक, सर्वाहितकारी, नियम पालने में परतन्त्र रहना चाहिए आर प्रत्येक हितकारी नियम पालने सब स्वतंत्र रहें । 10. SAB MANUSHYO KO SAAMAAJIK SARVAHITAKAAREE NIYAM PAALNE ME PARTANTRA RAHANAA CHAAHIYE AUR PRATYEK HITKAAREE NIYAM PAALNE SAB SWANTANTRA RAHE. One should regard one's self under restrictions to follow altruistic rulings of society, while in following rules of individual welfare all should be free.

THE "LIGHT OF TRUTH" Chapter-1

Chapter 1

The Exposition Of "AUM" and Other Names Of GOD

"It is perfectly certain that India never saw a more learned Sanskrit scholar, a deeper metaphysician, a more wonderful orator, and a more fearless denunciator of any evil, than Dayanand, since the time of Sankarcharya."
"Mayest Thou (AUM)* O God, Who art (Mitra), Friend of all, (Varuna) Holiest of all, and )Aryama) Controller of the Universe, be merciful unto us. Mayest thou (Indra) O Lord Almighty, (Brihaspati) the Lord of the Universe, the Support of all, endow us with knowledge and power. Mayest thou (Vishnu) O Omnipresent and (Urukrama) Omnipotent Being, shower Thy blessings all around us." RIG VEDA.
"We bow unto Thee (Brahma), O most Powerful Supreme Being. Thou alone art our Omniscient God whom we feel in the interior of our hearts. I will call Thee, Thee alone, my true God, Thy will, as truly revealed in the Vedas, will I obey and preach. I will be truthful in word, deed and thought. Thou art my shelter. Mayest thou protect me - Thy servant - who speaketh nought but truth, so that my understanding be firm in Thy Will, and never turn away from it. Thy Will is Truth and Righteousness. That which is contrary to it is Untruth and Unrighteousness. Mayest Thou again shelter and protect me.** O Lord, be merciful and

*Generally written and pronounced as 'OM'. I have, for brevity translated it into God, the detailed exposition of this word will follow later on. -Tr.
** This repetition is meant to emphasize the prayer for protection and shelter. Just as one, in ordinary language, says to another: "Go to the village go." By the repetition of the word 'go', he means to say - "go at once." Similarly, the devotee, by repeating this prayer for shelter and protection wishes to emphasize that he prays for immediate protection at His Hands, so that he may have firm faith in truth and righteousness and hate untruth and unrighteousness.

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grant this, my prayer, for which I shall feel grateful unto Thee for ever and ever. Peace! Peace!! Peace!!!*

(In other words) Mayest Thou free us from all pain and grief, and always guide us to the path of rectitude which leads to true happiness, because Thou alone art true Bliss. Thou showerth blessings on all and bestoweth beatutude on the truly righteous seekers after Emancipation.** Mayest thou, O Lord! Thyself of Thy grace, reveal Thyself in the hearts of all men whereby all may avoid sin and vice, and follow truth and virtue, and consequently, be freed from pain and sorrow, and enjoy supreme bliss.

THE HIGHEST NAME OF GOD; AND OTHER NAMES


' is the highest name of God; it is composed of three letters, A, U, M. This one name comprises many other names of God. Thus, briefly:-
A stands for Viraat, Agni and Vishwa, etc. .
U stands forHiranyagarbha, Vaayu and Tajjas, etc.
Mstands for I'shwara, A'ditya and Prajnaa, etc.Vedas and other true Shastraas, that whatever they treat of God; all these names stand for Him.

There are no gods. The multitude of names like Indra signify not different Divine Beings but different aspects of one Absolute Existence.

Objector*** - Why not take them to stand for other object? Do they not also mean earth, heaven, devtaas as Indra,and, in the Medical Science drugs such as maroon ginger.

Author.~ Yes, they do, but they also mean Gods.

Objector - We believe that they only mean gods. Why do you not believe the same?

* The word peace is repeated three times because the devotee prays unto God to rid him of all kinds of pin and sorrow which is threefold viz:-
Adhaymika - Pertaining to body and soul as ignorance, lack of true knowledge, passions and hatred, physical pain and disease (as fever).
Adhidaivkea - Arising from the outside world, animate or inanimate; as from one's enemies, tigers, and snakes, etc.
Adhidaivika - Arising from natural causes, such as excessive rains, extremes of heat and cold, or from mental worry or disquietude and distraction of the senses.
** The words Emancipation, Liberation, Salvation, Final Beatitude and Supreme Bliss are used synonymously in this book. -Tr.
*** Throughout this book wherever any subject is treated in the form of questions and answers , I have for various reasons, used the letters O and A instead of the customary Q and A. O in such places stands for Imaginary Objector while A for the Author. - Tr.

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Author ~ What proofs have you support of this assertion?

Objector - They signify devataas* because the devtaas are manifest and also good.

Author ~ Is not God also Manifest? Is there any one holier than, or superior to, Him? Why do you not believer that these names signify God as well? When God is Manifest and Incomparable, how can there be any one superior to Him? There are many objections against your belief. Suppose, a man placed food before another and requested him to eat. Now, if that man were to reject that food look for it elsewhere, he would not be considered wise; because he rejects what he has and runs after what he has not.

The same is true of your statement, because you refuse to accept that the names like Virat, signify God - Who is Real and Whose existence is proved by every possible evidence - as well as the real tangible universe, etc.; whilst you readily believe that they mean gods - who neither substantiate your statement by authority nor by argument.

The subject-matter should determine the meanings of these words. For instance, a man said to his servant; "Get me saindhava." Now that man in order to find out what his master wants, ought to take time and place into consideration; because saindhava means salt as well as a horse. It it be meal time, he ought to bring salt; while, if it be time for going out, he should bring the horse. If, however, he brings the horse at meal time and salt when his master wants to go out, his master wil get angry and will, most likely, say: "O you ignorant fellow! What was the object of your bringing the horse at meal time, and salt when I was going out; you are ignorant of the fitness of things.

You have ought to have taken time and place into consideration, and done what suited the occasion. You have filed to do that, you are, therefore, senseless. Get away from me." It is clear, therefore, that a word ought to be taken to mean what fits in with the occasion, circumstances, and the subject under discussion.

VEDIC AND OTHER HOLY TEXTS IN SUPPORT OF THIS VIEW


We quote the following authorities from the Vedas and the Upnihads in support of the statement of AUM and such other words, as Viraat, are names of God.

* Generally, though wrongly, translated into gods by the orthodox pundits and European scholars. -Tr.

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AUM is the Great God Who is omnipresent (like ether)." YAJUR VEDA 40: 17.

"He alone, whose name is AUM, Who is Immortal, is worthy of our adoration and none other." CHHANDOGYA UPANISHAD

"All the Vedas and the Shastraas declare AUM as the primary and natural name of God. All others are His secondary names." MANDUK UPANISHAD 1:1.

"He Whom all the Vedas declare worthy of homage, Whom all devotion and righteous actions lead to, and for Whose realization, the life of Brahmacharya(chastity) is led, is called AUM. KATH UPANISHAD 7:15.

"He , Who is the Teacher of all, subtler than the subtler tan the subtle, Resplendent, Who can be known through understanding begotten of Samadhi, i.e., 'superior condition' of the soul, when the mind is perfectly concentrated by means of psychical practices, is the Great Being."

"Being All-glorious, some call Him Agni. Being the Embodiment of all true knowledge, other call Him Manu. Other call Him Indra, being All-powerful and Protector of all. Others Pranaa, as the source of all-life. Others, again, call Him Brahma,* the Greatest of all beings." MANU 12: 122, 123.

* None of God's names are meaningless. They are all connotative, unlike what we see in the world, where a poor man is very often named Dhanpati - lord of riches.

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"He is called Brahma - the Creator* of the Universe; Vishnu - All-pervading; Rudra - Punisher of the wicked, whom he causes to weep; Shiva - Blissful and Benefactor of all; Akshara - Immortal, Omnipresent; Swaraati - Self-effulgent; Kaalaagni - Cause of the dissolution** of the world and Regulator of time; Chandramaa - the true Source of Hapiness." KAIVALYA UPNISHAD.

"He is One, but the wise call Him by different names; such as, Indra, Mitra, Varuna, Agni,*** Divya - One who pervades all the luminous bodies, the source of light; Suparnaa - the Protector and Preserver of the Universe, Whose work are perfect; Matrishwaa - Powerful like wind; Garutmaan - Mighty by nature.**** " RIG VEDA MANDAL 1-22, 164.

"He is Bhumi - the abode of all, etc." YAJUR VEDA, 13: 18.

"He is Indra, etc." ATHARVA VEDA 11:2,2,1.

"We bow unto thee, O praana - who controls and governs the whole universe, just as the vital forces in the body control and govern the whole physical system, etc." SAMA VEDA 7:3, 8,16 - 2,3,2.

* The word Creator used in the sense of Maker as according to Vedic Philosophy there is no such thing as creation or the evolution of something out of nothing. - Tr.
** He reduces all this visible and invisible world into its primary elementary condition at the end of creation, or one cycle of evolutionary existence. -Tr.
*** The meanings of these names have been explained on the first page. - Tr.
**** Other names we shall explain later on. - Tr.

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SIGNIFICANCE OF THESE TERMS


From the consideration of the meanings of these quotations it must have become clear to the reader that AUM and such other names , as Agni, primarily only signify God as is evidenced by the expositions of the grammarians, philologists, etymologists, and with one of the primary, secondary and tertiary Brahamnas,* Sutrakras,** and other great teachers, sages and seers.

It, therefore, behoves us all to believe the same. But it should be borne in mind that AUM is the name of God only (and of no other object - material or spiritual), whilst the application of such names as Agni to God is determined by two factors, viz., the subject under treatment and the adjectives that qualify them.

In other words, these names signify God in prayers, meditations, communions, or where such , adjectives as Omniscient, Omnipresent, Holy, Eternal and Creator of the universe qualify them.

Whilst, where the things under discussion are mentioned as created, protected, or sustained, disintegrated or where such qualifying words as finite, visible are used, they cannot be taken to signify God; because He is neither subject to such changes as evolution or dissolution, nor is He finite or visible. Therefore such names as Virat, Agni ( as in the following quotations) signify material objects of the universe:-
"Then was created Virat, etc."
"Thereafter was created Bhumi - earth." YAJUR VEDA 31.

* Commentaries on the Vedas by ancient sages. - Tr.
**Books on morals and domestic duties of man, etc. - Tr.

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"Then did the Supreme Spirit manifest Akaasha.* From Akaasha proceeded Vaayu and Agni from Vaayu, etc." TAITREYA UPANISHAD.

"Thus it is clear that these words ought to be understood to mean God where they have such qualifying words as Omniscient, et.; but, where desires, passions, feelings or pleasure or pain, finite knowledge and activity are spoken of these words signify the soul; where such words, as created, dissolved material, dead, inert, are found, they mean material objects as the sun, the earth. Now, we shall give the etymology of such words as Virat and show how they signify God:-

AN ETYMOLOGICAL EXPOSITION OF THE VARIOUS NAMES OF GOD


A:

1. <>(from the root Rajri to illuminate, with the prefix vi and suffix kwip added to it) signifies God, because He illuminates this multiform universe.

2. Agni (from the root anchu which signifies gati and worship. Gati means to know, to move or go, to realize) connotes God, because He is all-knowledge, Omniscient and worthy of adoration, fit subject to be known, sought after and realized.

3. Vishwa (from vish to reside) means God, because all the world and the worldly objects dwell in Him and He resides in all of them.

* See chapter 8, where this quotation is fully translated. -Tr.

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U:

4. Hiranyagarbha (Hiranya - light and garbha - source) means One who is the source and support of all light and luminous bodies such as the sun. This is also substantiated by Yajur Veda, which says :-
" In the beginning was Hiranyagarbha - the One Lord of the creation. He sustains the sun and the earth. We adore Him - the all Blissful Being." YAJUR VEDA 13: 4.

5. Vaayu (from the root Va to move, to kill) means One who is the life and support of the Universe, the cause of its dissolution, mightier than the mightiest.

6. Taijas (from Teja to shine or enlighten) is One who is Resplendent and gives light to the sun and other luminous bodies.

M:
7. Ishwar (from Ish - power, knowledge) is One whose knowledge and power are infinite.

8. A'ditya (from a - not, do - to break, decay) is One who never dies or decays - is Immortal.

9. Prajna (from Pre - perfectly and Jna - to know) One whose knowledge is perfect, Who is Omniscient.

10. AUM (See the above).

Thus we have briefly described the meanings of the three letters A, U, M of the word AUM. Besides those already mentioned it also cover other names of God. Similarly Mitra, Varuna,, and other names occurring in the mantra quoted at the head of this chapter are all names of God, because He alone is worthy of homage and adoration, who is Varuna (good, pure and holy), i.e., superior to others, in nature, attributes, power and good works.

But God is called Varuna, because He greatest among the great; Holiest among the holy and purest among the pure. There is no one equal to Him, nor shall any one ever be. How can then any one be greater than Him? Neither

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matter nor soul possesses such infinite powers and attributes as Truth, Justice, Mercy, Omnipotence, Omniscience. A thing that is true and real, has nature, attributes and characteristics also true and real.

It behoves, therefore, all men to worship and adore God and God only, none besides Him, because, even the men of yore, saints and sinners as Brahma, Vishnu, Mahaadeva, Daaitya, Daanava, believed in and worshipped Him and Him only. They adored no other God. We shall take up this subject in detail in the chapters on 'Divine Worship' and 'Emancipation'.*

O. The words such like Mitra should be taken to mean friend, etc., and the words like Indra, etc., the well-known devas** of this visible universe.

A.~ No, not here (i.e., in the verses such as above, wherein prayers are addressed). A man, who is friend to one, is an enemy of another and indifferent to a third person. Hence Mitra her cannot be taken to signify an ordinary friend, but it here means God, because He is One Who is an absolute Friend of all, unfriendly or indifferent to none. No man can ever be like Him. This is the primary meaning of the word. But its secondary meaning is an ordinary friend.

11. Mitra ( from nimid to love) means God, because He loves all and is worthy of being loved by all.

12. Varuna (from vri - good or vara - to desire) is One who is best, holiest of all and desired and sought after by all righteous, pious and learned men who are seekers after truth and salvation.

13. Aryama (from re to obtain, to go and ma to respect) is One who respects oar honors the good and, the just, and punishes the wicked - The Great Judge who gives souls the fruits of their deeds, good or evil.

14. Indra (from Idi - power) is One who is all - powerful.

15. Vrihaspati ( pa - to correct or govern, Vriha - great) is One who is greatest among the great, and governs the entire universe.

* See Chapters seven and nine.
** Generally, though wrongly, translated into gods by the orthodox Pundits and European scholars. -Tr>

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16. Vishnu (Vishr - to pervade) is One who pervades all the universe, animate and inanimate.

17. Urukramaa ( uru - great, krama - energy) is One who possesses infinite energy.

18. Brahma (brih or brihi - to lord) is One who lords over all.

19. Bhumi is One who is the abode of all and greater than all.

20. Surya is One who is the life and light of the universe, animate or inanimate.

21. A'tma (at - to pervade) is One who pervades the soul as well as the material universe.

22. Paramaatmaa ) para - great, aatmaa see above) is One who is holier than the soul, subtler and more powerful than the soul and matter, who pervades and controls the soul.

23. Parameshwar(Param - great, I'shwara - powerful, see No. 7) is One who is All-powerful among the powerful, Almighty.

24. Savita (su - to create) is One who is the Creator of the Universe.

25. Deva (from the root div, which means to operate, desire to win, work, illuminate, praise, please, punish, sleep, desire and know) is One who operates in the universe and governs it and does all His works by His own powers without help from others; Who desires or helps the good and the righteous to win an is Himself invincible, gives all power and means to work; Who knows everything and is just and glorious, illuminates and enlightens all, is worthy of praise, All-blissful, bestows happiness on others, punishes the wicked and gladdens the hearts of the good and Himself enjoys perpetual bliss; who has ordained night for all to sleep and rest, in the indefinable, imperceptible, primeval elementary matter - prakriti; Whose will is holy and Whose is desired and sought after by the good, and Who pervades all and knows all.

26. Kurvera (kuvi - to cover or spread) is One who covers all or overspreads all.

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27. Prithivi (prithu - spread) One who has spread this extensive universe.

28. Jala (jala - to beat) One who beats or punishes the wicked and beats the atoms into shape, or beats them asunder in the Creation or Dissolution of the universe, respectively.

29. Akaash (kash - to illuminate or enlighten) is One who illuminates or enlightens the whole world.

30. Anna and atta ( from ad to eat) is One who eats or absorbs into Himself or contains the universe, animate and inanimate. As grubs are born in the inside of a fruit of a fig tree, live and die in the same, so is the universe born, lives and perishes* in God. TAITREYA UPANISHAD 2: 10. VEDANT SHASTRA 1: 29.

31. Vasu ( vas to abide or dwell) is the One who dwells in all things, and is the abode of all.

32. Rudir (Rudir - shed tears) is One who makes the wicked and the unjust shed tears. It is said in the Shatapatha Brahmana "Whatever a man thinks, he speaks; whatever he speaks, the same he acts; whatever he acts, he reaps". In other words, a man reaps whatever he sows. When the wicked suffer pain in consequence of their sins at the hand of Divine Justice, they wail and weep. He is, therefore, called Rudra

33. Naaraayana ( Naraa - water and souls, aayana - abode) signifies, God, because He is the abode of souls and pervades them. MANU 1:10.

34. Chandra (chadi - to please) is the One who is All-bliss, and gives pleasure and happiness to others.

* i.e., reduced to its elementary condition. -Tr.

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35. Mangala (mang - has the same meanings as gati, see No. 2) is One who is All-blissful, and showers bliss on the soul.

36. Budha (budha - know) is One who is All-knowledge and endows souls with knowledge.

37. Shukra (shu -to purify) is One who is All-knowledge and endows souls with knowledge.

38. Shanaishchara (shanaish - with ease, char - to go, eat) is One who reaches or gains access to all with ease, and possesses great fortitude.

39. Rahu (rah - to avoid, reject) is He Who is one without admixture of anything else. Who rejects the wicked, and frees others from the hands of the wicked.

40. Ketu (kit - to abide or reside and cure disease) is One who is the abode of the universe, free from death and disease. He frees the emancipated souls from disease and suffering during the period of salvation.

41. Yajna (yaj - to shine, worship, combine, devise and give) is One who combines the different elements together and evolves this world and its objects out of them, Who is worthy of being worshipped by all the sages and seers from Brahma downwards and will always be. He is the Omnipresent God. "Yajna is the Omnipresent God", says the Shatapatha Brahmana.

42. Hotaa (hu - to give or take) is One who gives all that is worth giving to souls and takes from them what is worth taking.

43. Bandhu (bundha - to bind, connect) is One who keeps all the worlds bound by laws to Himself, and helps to keep them in order so that they cannot move out of their orbit or the laws of their constitution. He is like a brother unto all the world and supports, protects and gives happiness to all.

44. Pitaa (paa - to protect, rear) One who protects all. Just as a father, through paternal love and kindness always desires the good of His children, even so does God -is the Father of all - desire happiness for all.

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45. Pitaamaha - The father of fathers.

46. Prapitaamaha - The Great-Grandfather.

47. Maataa - God is named mata (mother), because He has happiness and prosperity of all souls at heart just as an earthly mother, out of extreme love and kindness, desires happiness and prosperity for her offspring.

48. A'charya (char - to conduct, move, go and, eat) God is called so because He is the source of all true knowledge and righteousness. It is through Him we receive knowledge, and live virtuous lives.

49. Guru (Gri - to speak) the Teacher of all true knowledge and learning Who revealed the Word of salvation (Vedas) in the beginning of the world, the Teacher of eve all the early teachers such as Agni, Vayu, A'ditya, Angira and Brahma.

He is immortal, says Yogashastra. "He is the Teacher of even the most ancient teachers. He is Immortal. Time cannot influence Him." YOGASHASTRA SAMADHI 26.

50. Aja (aja - to combine, join, manifest or evolve) is One who combines the elements and atoms properly, and evolves the world out of them; unites bodies with souls, and brings them out into the world, which is called their birth. He is Himself never born.

51. Brahma (brihi - to develop, multiply) is One who has created the world and multiplies it.

52. Satya (sat - to exist) is One who is the true embodiment of existence among all existences.

53. Jnaana is One who knows all the world, animate and inanimate. "The Great God is Satya Jnaana and Ananta" - Taitiriya Upanishad.

54. Ananta is one who has no limitations, boundaries, end or dimensions.

55. Anaadi is One who has no beginning, nor a first cause.

56. Ananda is One who is All-blissful and endows happiness on the good and the righteous.

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57. Sata (asi - to be) is One who exists in all times, the past, the present and the future, and is not limited by time.

58. Chit is One who is a truly conscious Being and endows souls with true knowledge of right and wrong.

59. Sachidaananda (sata + chit + ananda) is One who is a truly conscious, blissful being.

60. Nitya Firm, Immortal, Eternal.

61. Shudha (shudh - to purify) is One who is Himself pure and purifies others.

62. Mukta (much - to free) is One who is always free from all sin and impurity, and frees souls from sin and suffering.

63. Nitya shudha budha mukta subhaava is One who is Eternal, Holy, Omniscient and Free.

64. Niraakaara (nir - no, akar - form) is One who has no form nor body nor is ever embodied.

65. Niranjana (Nir -no, anj - form, color, immorality, disorder) is One who is free from immoral conduct, disorders, etc., nor is He the object of senses such as the eyes.

66. Ganapati (Gana -host, pati - Lord) is One who is the Lord of host, i.e., of all the Material and Spiritual world, which He also protects.

67. Ganesha (Gana - host, Isha - Lord) Lord of Hosts.

68. Vishveshwara (Vishwa - universe, Ishwara - Lord), Lord of the Universe.

69. Kutastha, is One who pervades all, supports all, and yet Himself undergoes no transformation.

70. Devi has the same meanings as the word Deva, which is of Masculine gender, whilst Devi is of feminine gender. God has names in all the three genders.

71. Shakti (shak - power) is One who is powerful enough to create the world.

72. Shri (shri - to serve) is One who is served by all saints, sages and seers.

73. Lakshmi (Laksh - to see and mark) is One who sees all the universe and endows it with distinguishing

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marks or features, as bodies with eyes, ears, etc.; trees with leaves, fruits and flowers; liquids and solids with different colors as black, white, red, etc. earth with dust and rock, etc.; and sees them all. He is the most beautiful among the beautiful. He is the chief. Source of the Vedas, of the Yogis and wisemen.

74. Saraswati (sri - to achieve and know) is One who is possessed of infinite knowledge of the universe, of words, their objects and their relations.

75. Sarvashatimaan, One who does not require the assistance of another in accomplishing His works, Who by His Own innate power does all His work.

76. Niyaayakaari. Niyaaya is what is proved to be true by all the eight kinds of evidence such as, Direct Cognition, Inference, Analogy. It is the dispensing of justice without favor or partiality. Niyaayakaari is One who practices Niyaaya, i.e., truth, justice and righteousness.

77. Dayaalu (Daya - to give, take, go, know, protect injure) is One who makes you fearless knows all, protects the good, and punishes the wicked.

78. Advaita is One is only one, and indivisible without any admixture, either of the same kind ( as man and man are of the same kinds from man), or made up of different parts. Consequently there is no relation of whole to its parts, as of body with its parts such as, eyes, ears.

79. Nirguna is One who is free from the (distinguishing) properties of matter such as Satwa, Rajas, Tamas,* color, taste, touch, smell and of the soul, such as finite power and knowledge, ignorance, passions and desires, and pain of all kinds. This definition is substantiated by the authority of Upanishada. "He is free from sound, touch, color, and such other qualities."

80. Saguna** is One who possesses such attributes, as perfect knowledge, perfect bliss, purity, infinite power.

* See Chapter eight, for their meanings. - Tr
**Possessed of certain specific attributes.

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Everything in this universe is Saguna (positive) and Nirguna* (negative). For instance, the material objects are called Nirguna, because they are void of the properties and powers of conscious beings, as will and feelings. Whilst they are also Saguna (positive), because they possess their own material properties. The same is true of God. He is Saguna, when He is looked upon as possessed of His own attributes, as Omniscience, Omnipotence, but He is also Nirguna, being free from the properties of matter and soul.

81. Antaryami is One who pervades the animate as well as the inanimate universe, and controls it.

82. Dharma Raja is One who is free from sin and evil, and rejoices in truth, justice and righteousness - The Great Judge.

83. Yama is One who governs all, administers justice to all and is the personification of Justice.

84. Bhagwaan (Bhag - to serve) is One who is possessed of all might and power, and is worthy of being served and worshipped.

85. Manu (man - to know) is One who is the true embodiment of knowledge, and worthy of being known and believed.

86. Purusha (pri - to fill, sustain) is One who counts and classifies the material objects and souls.

87. Vaishwambhara is One who sustains and preserves the world.

88. Kaala (Kal - to count) is One who counts and classifies the material objects and souls.

89. Shesha is One who undergoes no change during Creation or Dissolution. He is the one Unchangeable Eternal world.

90. A'pta (aap - to pervade) is One who pervades the universe, is filled with all true knowledge and righteousness, is the true Teacher of all, accessible only to the good and the righteous, and free from such bad attributes, as dishonesty, fraud, etc.

* Devoid of certain specific attributes.

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91. Shankara (sham - good, from kri - to do) is One who is the Benefactor of all, and Giver of happiness.

92. Mahaadeva (maha - great + deva) is One who is greatest among the great, the good, and the learned, and is the Light of the world.

93. Priya (pri - to please and desire) is One who gladdens the good, the righteous and the true seekers of salvation, and is worthy of being sought after - The embodiment of Love.

94. Swayambhu (swayam - self and bhu - to be) is One who is Self-existent, Uncreated.

95. Kavi (ku - word) is One who is all-knowledge and reveals true knowledge through His Word (The Veda).

96. Shiva is One who is all Bliss and he Giver of happiness to all.

97. Swarat - Self-effulgent.

98. Suparnaa - the Protector and Preserver of the Universe.

99. Matrishwaa - Powerful like wind.

100. Garutmaan - Mighty by nature.

We have her explained the meanings of only one hundred names, but there are million of other names of God besides these. His names are without number, because His nature, attributes and activities are infinite. One name stands for each of them. These hundred names are like a drop in the ocean.

In the Veda and Shastras, the infinite attributes, powers, characteristics of God, are described, and can be learnt by the study of those books. A perfect knowledge of even other subjects can only be gained by those who study them.

Why has this work not been commence with a benedictory and auspicious Prologue?

Objector - How is it that you have set down nothing in the way of manglacharana*, like other authors, who do it in the beginning, the middle and the end of a book?

* The custom of writing set words and phrases, indicative of suspiciousness in the beginning, middle and end of a book by way of Prologue, Interlouge ( I owe the reader an apology for coining this word) and Epilogue. -Tr.

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Author ~Because it is not right to do so. He who only writes good things in the beginning, the middle and the end of his book, would write bad things in the intervening parts of the book. Says the Saankhya Shastra - Manglaacharana consists in constantly obeying the Will of God by the practice of truth, and justice, without prejudice or partiality, as enjoined by the Vedas, under all conditions and circumstances."

Throughout his book, from beginning to end, an author, should write honestly and justly, what is true and only that. This is manglaacharana. it is not manglaacharana to write what are true things at one place, and those that are false at another. This practice of manglaacharana is nowhere to be found in the Vedas or the Shastras - books of sages and seers. They either begin with the word atha (now) or AUM. We quote the following as corroborative of our position:-

* "(Atha), Now we shall discourse on the 'Science of language'" …Mahaabhashya.
* "Now we shall discuss the Science of morals", i.e., after the study of the Vedas……Purva Maimaansaa.
* "Now we shall describe in the chief features of religion", and so on….Vaisheshika Shastra.
* "Now we shall teach the science of Yoga."….Yoga Shastra.
* The Rig Veda begins with the word 'Agni'.

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* The Yajur Veda begins with the word ' It '.
* The Saama Veda begins with the word 'Agni'.
* The Atharva Veda begins with the word 'Ye trishapti'

In no case do the Vedas and the Shastras begin with" I bow unto Ganesha," etc. Wherever even Vedic scholars start with Hari Aum, they have contracted this pernicious habit from the Pauraniks* and the Tantriks**. Nowhere in the Vedas and Shastras is the word 'Hari' written in the beginning. Hence a book ought start either with Atha (now), or AUM

We have, in this Chapter, briefly discoursed on the different names of God.

THE "LIGHT OF TRUTH" Chapter-2

Chapter 2

The Upbringing Of Children

"It is perfectly certain that India never saw a more learned Sanskrit scholar, a deeper metaphysician, a more wonderful orator, and a more fearless denunciator of any evil, than Dayanand, since the time of Sankarcharya."
1. Parents and conception.


Maatrimaan Pitrimaan A'charyavaan Purusho Veda - Shatapatha Brahmana.*

"Verily, that man alone can become a great scholar who has had the advantage of three good teachers, viz., father, mother, and preceptor." Blessed is the family, most fortunate is the child whose parents are godly and learned. The mother's healthy influence on her children surpasses that of everyone else. No other person can equal a mother inn her love for her children, or in her anxiety for their welfare.

this explains the use of the word Matrimaan in the above quotation, meaning thereby:-
"He alone is said to have a mother whose mother is devout and learned." Blessed is the mother who never ceases to impart to religious tone to the mind of her child from the time of conception till his knowledge is perfected.

It behoves both parents before, during, and after conception to avoid the use of such foods and drinks as are intoxicating, decomposed (Lit. - foul-smelling) non-nutritious, (Lit. dry), and prejudicial to the growth of the intellect; and use those articles that are productive of mental tranquility, health, strength, intellect, energy and good temper - qualities that go to make a man refined.

Such foods are milk, butter, sugar, cereals etc., - foods and drinks that help to make the reproductive element (both male and female) of the highest quality, free from all faults and imperfections. They should follow the rules of sexual intercourse, which are as follows:-
From the time of menstruation the 16th day following is the proper time for (sexual intercourse) barring the first four days and

*Maatrimaan Pitrimaan A'charyavaan Purusho Veda - Shatapatha Brahmana. In the text the word mata, i.e., mother precedes the word pita, i.e., father. In the Sanskrit language and all vernaculars derived from it, it is a invariable practice to use the word mata before the word pita whenever they happen to come together. -Tr.

Not only this but the word "wife" comes before the word "husband" and the name of the wife before that of the wife before that of the husband. We speak of Sitaram and not Ramsita. This shows in, what veneration the female sex was held by the ancients. -Rama Deva.

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the 11th and 13th of the (lunar) month; so that there are altogther left ten nights out of which it is best to choose one for sexual intercourse.

After the 16th day there should be no sexual intercourse till the return of the aforesaid period, or, in case of pregnancy for one year. At the time of sexual intercourse husband and wife should be perfectly healthy, mutually happy, and free from sorrow. In the matter of diet and dress they should follow the rules laid down by Charak and Sushrut,* and in the matter of keeping each other happy they ought to practice the system taught by Manu.

During conception the mother ought to be very careful as to her diet and dress. Till the birth of the child those articles only should be used as are productive of intellect, strength, beauty, health, energy and mental tranquility, and such other good qualities.

After the child is born and its cord had been tied, it ought to be bathed with scented water and Homa** performed with scented clarified butter. The mother should also be well looked after in the matter of bath, diet, etc., so that both mother and child may gradually gain in health and strength. The child's mother or wet-nurse should take such foods and drinks as are productive of good qualities in the milk.

The mother should suckle the child only for the first six days, thereafter the wet-nurse; but the parents should see that the wet-nurse gets good food and drink.

The mother should suckle the child only for the first six days, thereafter the wet-nurse; but the par4ents should see that the wet-nurse gets good food and drink. If the parents be too poor to afford a wet-nurse, cow's or goat's milk diluted with an equal quantity of water should be used; and such drugs as are productive of intellect, energy, and health should be added to the milk after being well soaked in pure water boiled, and strained.

After confinement the mother and the child should be removed to another room, where the air is pure, and which is well furnished with scented and beautiful things. They should move about in a pure atmosphere. When neither the wet-nurses nor milk (cow's or goat's) can e procured, the parents should do what they think best at the time; but they must remember the child's body is made up of the elements derived from the body of the mother, which fact accounts for the mother getting weaker after each confinement. It is best, therefore, for the mother not

*Two great authorities on Medical Science in Sanskrit.
**See chapter 3.

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to suckle her child. Plasters should be applied to the breast that will soon dry up the milk, by following this system the woman becomes strong again in about two months. Till then the husband should have thorough control over his passions, and thus preserve the reproductive element. Those that will follow this plan will have children of a superior order, enjoy long life, and continually gain in strength and energy so that all their children will be of a high mental calibre, strong, energetic, and devout. The woman should have her reproductive organs properly seen to, and the husband should practice continence.

2. The mother's instructions to a child.


A mother should so instruct her children as to make them refined in character and manners, and they should never be allowed to misconduct themselves in any way. When the child begins to speak, his mother should see that he uses his tongue properly so as to pronounce letters distinctly in the right place and with the right amount of effort. For pronouncing the letter 'p' for example, that right place is the lips and amount of 'effort' required is what is called Full.

In speaking, vowels should be exactly timed- short, long, or prolonged as the case may be. She should try to cultivate a sweet, subdued and pretty voice in her child. In his speech, letters, syllables, words, conjoined words and stops should be distinctly discernible. When he begins to talk and understand a little, he should be taught how to address his superiors and inferiors, father, mother, king and a learned man, and how to conduct himself in their presence; so that he may never be slight in company, but be always treated with respect. Parent should endeavor to inculcate in the minds of their children and intense desire for the love of knowledge, elevating company, and control of the senses.

Children should avoid useless playing, crying, laughing and wrangling. They should not give way to excess of pleasures and sorrows, nor become completely engrossed in a thing. Jealousy and malice they should not harbor. They should never handle or rub the reproductive organs, as it causes the loss of the reproductive element and, consequently besides soiling the hand, leads to impotence.

The parents should try, in every possible way, to develop in their children such sterling qualities as truthfulness, heroism, patience, cheerfulness, etc. When children attain to the age of 5 years they should be taught the Sanskrit Alphabet, as well as that of foreign languages; thereafter the parents should make them

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understand and learn by rote such verses ( Vedic), poetical pieces, aphorisms, prose passages, etc. as are full of good precepts, inculcate truth and virtue, love of knowledge and God; and give advice as to the general behavior towards father, mother, sister and other relatives, friends, teachers and other learned men, guests, king, fellow-subjects and servants, sot that they may not, as they grow up, be duped by any unprincipled person.

They should also counsel then against all things that lead to superstition, and are opposed to true religion and science, so that they may never give credence to such imaginary things as ghosts (Bhuts) and spirits (Preta).

Preta (in Sanskrit) really means a dead body, and Bhuta means who is deceased.

In support of this contention we quote Manu:-
"After his death, the pupil who helps in cremating his teacher's Preta is purified in ten days together with other people who carry the Preta in the crematorium." * MANU 5: 65.

It is clear, then, that Preta in the above quotation cannot mean anything else but the dead body. After the body has been cremated, the dead person is spoken of as Bhuta i.e. deceased - one who lived but does not live now. All those that are born and cease to breathe after having lived in the present are spoken of as Bhutashth i.e. deceased. Such has been the belief of all learned men from Brahman to the present day.

But we do not wonder that one, who is ignorance-ridden, superstitious, and associates with low people, is constantly troubled by all sorts of ghosts, spirits, and devils, in the shape of fear and doubt. When a person dies, his soul, by according to their nature, in pleasure and pain. Breathes there is man who can undo this eternal law of God.?

People ignorant of the principles of Medical and Physical Sciences look upon persons afflicted with the physical and mental diseases, such as high fever and lunacy, as possessed of devils (Bhut and Preta). But instead of having such persons treated medically,

*This verse from Manu had quoted by the author for the sole object of supporting his statement regarding the meaning of the word Preta. But it does not follow that the author believes in the superstition inculcated by the verse which is clearly and interpolation in Manu. -Tr.

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dieted properly, otherwise cared for, they trust them to such rogues, scoundrels, cheats, idiots, profligates and extremely low, selfish, despicable and dirty charlatans as victimized them by their trickery, quackery, so-called charms, and magic incantations. They waste their money and bring misery and suffering on their children by the increase of disease.

When these people who really have 'more money than brains' go to those ignorant, wicked and mean rascals and say to them "Sirs would you kindly tell us what is wrong with such and such a person or child"? They answered this:-He is possessed with a big devil or ghost, Bhairava (God of drink) or Shitala (goddess of small-pox). It will never leave him unless you adopt proper means for its removal. It may even take his life, but if you offer us a round sum, or give us a round sum, or give us a present, we will exercise the devil out of him by incantations, recitation of magical formulae and prayers, etc."

Then those ignoramuses and their friends say "Please Sirs, cure him thought it may cost us our last penny". On this the rogues feel triumphant and say " Well bring us such and such material, our fee, offerings to the God, and presents to ward off the influence of unlucky stars."

Then, they sing, beat upon drums play on castanels, cymbal, etc., in front of the man who is supposed to be possessed of a devil; by and by, one of those scoundrels begins to dance and skip about as if in a fit of madness and says" I will even take his life" and the ignoramuses fall at the feet of that mean rascal, saying "O! save him Sir! Save him. You shall have anything you like". Upon this the rogue says " I am Hanuman8; briing me my offerings - sweets, oil, a basket of loaves and a red dress." Or " I am God, or Bhairava, bring me five bottles of liquor, twenty fowls, five goats, sweets and clothes", and when these dupes answer " You shall have anything you like" - the rogue begins to skip about and dance still more. But if a sensible man were to give them an offering of a good thrashing or shoe-beating, kicking or smacking on the face instead, their Hanuman God or Bhairava is at once propitiated, and they immediately take their heels a all this quackery is simply meant for robbing the simpletons of their journey.

*In Hindu Mythology the monkey-God who helped Rama - the incarnation of Vishnu to defeat Ravana - the Rakshash king of Sri Lanka. He was a historic person who was afterwards defied. He was a brave and learned man - well read in the Vedas - who was commander-in-chief of Rama's forces. Rama Deva.

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Similarly, when these ignorant people go to an astrologer and say " O Sir! What is wrong with this person'? He replies "The sun and other stars are maleficent to him. If you were to perform a propitiatory ceremony, or have magic formulas chanted, or prayers said, or specific acts of charity done, he will recover. Otherwise I should not be surprised, even if he were to lose his life after a long period of suffering."

Inquirer ~ Well, Mr. Astrologer, you know, the sun and other stars are but inanimate things like this earth of ours. They can do nothing but give light, heat, etc. Do you take them for conscious being possessed of human passions, of pleasure and anger, that when offended, bring on pain and misery, and when propitiated, bestow happiness on human beings?

Astrologer ~ Is it not through the influence of stars, then, that some people are rich and others poor, some are rulers, whilst other are their subjects?

Inq. ~ No, it is all the result of their deeds….good or bad.
Ast. ~ Is the Science of stars untrue then?
Inq. ~ No, that part of it which comprises Arithmetic, Algebra, Geometry, etc., and which goes by the name of Astronomy is true; but the other part that treats of the influence of stars on human beings and their actions and goes by the name of Astrology is all false.

Ast. ~ Is then the horoscope of no value?
Inq. ~ No, and it should be named not horoscope, but death-knell of happiness; because the birth of a child gladdens every heart in the family, but this happiness lasts only so long as the horoscope is not cast, and the aspect of the planets is not read out to the parents.

When the priest, after the birth of the child, suggests the casting of a horoscope, his parents say to him. "Oh, Sir! Cast a ver good horoscope." Then the astrologer brings the horoscope, well bespangled with red and yellow lines if they be rich, or a plain one if they be poor. They ask him if the aspect is beneficent. He answers "I will read it out to you as it is; his stars of nativity are good, and so are the stars that govern the relation of social intercourse, consequently he will be a rich man and will make a name for himself; he will command respect among his associates; will have

PAGE 26

good health; and be a ruler among men." Upon hearing this, the parents say "Well done Sir! Well done! You are a very nice man."

The Astrologer things it would not pay him to say nice things only, so he adds "These are all his lucky stars, but there are others that maleficent. On account of the position of such and such stars he will meet with his death in his 8th year." On learning this, all their happiness is converted into great distress, and they to the Astrologer "Oh Sir! What shall we do? What shall we do now?" The astrologer answers " Propitiate the stars. They ask "How can we do it?" He says " Do such and such an act of charity, have the hymns relating to the stars chanted, fee the priests, and it is very likely that the maleficence of the stars will be warded off."

The qualifying words very likely have been used by the way of precaution, because, if the child died he could say " How could I help it? I cannot override the will of God. I did my utmost and so did you, but it was so ordained from the first on account of his misdeeds in the previous life." But, if the child lived he could say "Behold the power of our incantations, gods and priests; I have saved the life of your child." But really, if their incantations and prayers fail, and the child dies, these rogues should be made to pay double or treble the money given to them, and if the child lives, they should still be made to pay because, as they themselves say, there is not soul living that can undo the law of God or evade the consequences of one's deeds.

Parents can say to them "This child has survived in consequence of his deeds, and according to the laws of God, and not through your help." The same answer should be given to Gurus (so-called spiritual fathers or teachers), who prescribe certain acts of charity to their dupes and then appropriate the gifts themselves, as has been given to the astrologers above.

Lastly, a word about Shitla* and Charms. These are nothing but downright frauds and quackery. Should any one say: "If I were to give a charmed bangle or locket to any person, my God or saint would ward off all evils from him through the power of the charm or of incantations." To such a person the following questions should be put: "Can you by your charms evade death, or the laws of God, or the consequences of your deeds? Many a child dies in spite of your charms and incantations; ay, even your own children die; why

*Small pox, -It is looked upon as a goddess by the superstitious people in India.

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can't you save them? Will you be able to save yourself from death?" These questions, that rascal and his fraternity can never answer, and they soon find that the game is not worth the candle.

Therefore, it behoves all to do away with all kinds of false and superstitious practices and do all in their power to promote, in return for their services, the welfare of those pious, learned men, who are devoted to their country and are altruistic teachers of humanity, teaching and preaching to all without the least amount of hypocrisy.

All alchemists, magicians, sorcerers, wizards, spiritists, etc. are cheats and all their practices should be looked upon as nothing but downright fraud. Young people should be well counseled against all these frauds, in their very childhood, so that they may not suffer through being duped by any unprincipled person.

They should also be taught that the preservation of the reproductive element begets happiness and its loss the reverse. He, in whose body, it is well preserved, gains in health, strength, energy and intellect; and consequently feels happy. The only way to preserve it is to keep aloof from hearing and reading obscene literature; associating with libidinous people, indulging in lascivious thoughts; looking upon women (with an eye of lust); engaging in conversation with them; embracing or having sexual intercourse with them. Children should be taught to lead a pure and virtuous life; and devote themselves to the acquisition of perfect knowledge and culture.

He, in whose body the reproductive element is nor preserved, becomes impotent, void of good qualities, and suffers from spermatorrhoea and such like diseases. He is, in fact, a ruined man, through loss of health, strength, intellect, courage, pluck, energy, patience and such other good qualities. Parents should not neglect to impress upon their children that, if they fail to acquire knowledge and wisdom, and preserve the reproductive element when young, they will never have again another chance like this in this life.

They must bear in mind that it is only so long as the parents are alive, and able to look after the household, that they can prosecute their studies, and perfect their bodies. Both the father and the mother should also advise them regarding other necessary matters. This is the reason the words, Matriman and Pitriman, appear in the quotation heading this chapter. The mother should instruct them from birth to the 5th year, and the father from the 6th to the 8th.

3. Tutoring and reprimanding.


In the PAGE 28

beginning of the 9th year Dwijas* should, after their Upnayan** ceremony has been performed, send them to school (Acharyakul),*** where the teachers are thorough scholars, imbued with piety and well, versed in all the sciences. Shudras should also send their children to school, but without performing their Upnayan>

Those children alone become well-behaved, refined, and scholarly, whose parents do not indulge them; but on the other hand, always reprimand them when necessary. Says Patanjili, in his Mahabhashya:-

"Those parents and tutors who are not slow to reprimand their children and pupils ( when needed) are as if giving them a drink of immortality; but those who indulge them are , in fact, giving them poison, and are thus the cause of their ruin, because indulgence spoils children, whilst (occasional) reproof develops good qualities in them." MAHABHASHYA 8: 18.

Children should also feel pleased when reprimanded, and feel uneasy when fondled. But parents and teachers should never reprimand them out of malice or spite. Outwardly they should keep them in awe; whilst inwardly they should be tender hearted and kind to them. Likewise they should advise them to abstain from stealing, sexual abuse, contracting habits of indolence, arrogance, drunkenness untruthfulness, malevolence, wickedness, malice, jealousy, blind passion; and to cultivate good qualities, such as, truthfulness, virtue.

*Persons of the three upper classes are called Dwijas or the twice-born because of their rebirth through the acquisition of knowledge and culture. First is the physical birth, whilst the 2nd is their spiritual birth. The three upper classes are : Brahmans, Kshatryas and Vaishayas. The reader is referred to the 4th chapter, for detailed information regarding this subject. -Tr.
**The ceremony of initiation into knowledge; it is performed just before a student leaves home for the seminary: in this ceremony he has to take vows of living a chaste life, of truthfulness, of devotion to studies, etc. -Tr.
***A'charyakula is the academy for the education of the children of all Classes. In this institution the teacher is not a mere tutor, he also loco parentis.
This system of education has been revived after the author 's death by his followers. There are at present three Gurukulas or residential colleges for teaching the Vedas conducted on these lines. The biggest is at Kangri, Haridwar. It teaches up to the degree standard and has trained out many graduates. The second one is at Brindaban. It teaches up to the Degree standard. The third one is at Deolali in the Bombay Presidency. - Ram Dev.

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Once a person has committed theft or sexual abuse or has spoken an untruth in your presence you can never respect or trust him any more. A broken pledge injures a man's character more than anything else. Therefore, once you make a promise, keep it; suppose you say to a man; " I will meet you at such and such a place or time" or " I will give you such and such a thing, at such and such a time"; but always keep your promise; otherwise no one will ever trust you. All should, therefore, speak the truth and keep their word.

One should never be vain. Deceitfulness, hypocrisy, and ingratitude are painful even to the soul that harbors them. How much more so then to others? It is hypocrisy to believe one thing and say another, and thus mislead people in order to gain selfish ends. Ingratitude is that condition of mind in which you do not feel thankful to one who has been good and kind to you.

A child should not lose his temper, or say a rude word; he should rather cultivate a speech that is pacific and sweet. He should avoid useless talk, and speak only as much as is necessary, neither more nor less. He should respect his superiors. At their approach, a child should stand and salute them, and offer them the best seat available.

In an assembly, each person should occupy a seat in accordance with his rank and position, so that he may never have to suffer the indignity of having to yield his seat to another. He should never bear malice towards any one. He should try to acquire virtues and shun vices; associate with the good and avoid the wicked. Father, mother and tutor, a child should serve with all his capabilities and resources, all his heart, and all his souls.

Says Taitreya Upnishad:-
"Fathers, mothers, and tutors should always give their children and students good counsel and they should also advise them to imbibe their virtues but avoid their vices." TAITREYA UPANISHAD 7:2.

Children should always speak the truth, and should never trust a hypocrite or a man of low character. They should obey their parents and tutors in all things that are good. Tutors should help their pupils to revise all that their parents had taught them at home, the Vedic mantras, aphorisms, poetical pieces and prose , passages, inculcating the love of righteousness, knowledge, and

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good character. They should understand the nature and attributes of God* and worship Him accordingly.

4.Conduct, dress and diet.


In the matter of dress and diet, they should so conduct themselves as to gain in health, strength and general behavior, and knowledge. They should eat a little short of their appetite, and abstain from animal diet and spirituous liquors. They should never enter deep water lest they be attacked by dangerous creatures ( such as, crocodiles), or even drowned, if they be unable to swim. Therefore, says Manu - "Never bathe in water of unknown depth".

On the general conduct of life the same sage has said:-
"Look down while you walk. Filter your water before you drink it. Speak in accordance with truth. Think well before you act." MANU 6: 46.

Syas another poet :-

"Parents who neglect the education of their child are his veritable enemies. In company, he is like a goose among swans."

To give their children the highest education possible, to instruct them in the ways of truth, to make them refined in character and manners, in short to devote all their resources, body and mind, to accomplish this object is the paramount duty, the highest virtue, and the glory of parents.