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One True Religion
The ten principles
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A tribute
Bawa C. Singh's
Life and Teachings
Part 9

of Swami Dayanand Saraswati's
Yoga
Sandhya (Prayer)
Homa (Agnihotra)
    To understand the true meaning of this book you must apply the
    The four subsidiary means of reasoning:

  1. Listening or reading most attentively with a calm mind to the lectures of a learned man, and more so if the subjects are a divine Science, because it is the most abstruse and the subtlest of all the sciences.
  2. Thinking over what one has heard or read in retirement, and in removing doubts if there be any by questioning the speaker. Questions may sometimes be asked even in the middle of a discourse if the speaker and the audience think proper.
  3. Rationalizing is the next step. When all doubts are cleared after hearing or reading a discourse and thinking over it, let the enquirer enter into the superior condition and see for himself by the help of yoga (self-realization through meditation) whether it is the same as he had heard and reasoned out or not.
  4. The result is the correct knowledge of the nature, properties and characteristics of the desired object.


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PAGE 42

TOUR IN RAJPUTANA (Bharatpur – Jaipur)
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Swami Dayanand had already been more than once to some of the States in Rajputana, but there had been do regular prachar during these visits in the States in question, and it was with the intention of ding systemic work, - of preaching and disseminating the principles of the Vedic Religion in conformity with the methods followed in the Punjab and some other parts of India, that he determined to re-visit the tract immortalized by Tod in his Annals and Antiquities of Rajasthan. And in pursuance of his purpose, he left Agra on the 10th March, 1881, for Bharatpur, where he stayed up of his stay. On 29th he left for Jeypur, where more than a month was spent, and though the number of lectures delivered here was the reverse of ‘large’, yet the updesh being daily given at his quarters, an Arya Samaj was at last established in the place.

AT AJMERE
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Leaving Jeypur, he reached Ajmere on 5th May, 1881, and stayed there for more than a month and-a-half. During this period no less than 37 lectured were delivered. Rai Bahadur Pandit Bhag Ram (sometime Member, Council Kashmere State), arranging for and taking the greatest interest in these lectures. There was talk of a shastrarth also, but the orthodox at last thought it best to keep in the back-ground, and to forego the pleasure of holding a discussion. The local Arya Samaj (established, February, 1881), was considerably strengthened by the Swami’s lectures and presence.

It was while the Swami was yet at Ajmere, that a terrible fire broke out outside the New Gate in Ganj. The fire caused considerable loss of property, and the Swami, moved by the sufferings of those who had been the victims of the catastrophe, appealed for a subscription on their behalf, and thus had them assisted.

MASOODA
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In defense of the wishes of Rao Bahadur Singh of Masooda, the Swami left Ajmere for his principality on 23rd June, and stayed there till 17th August. Some twelve lectures were delivered during

PAGE 43

The Principality containing a large number of Jainis, they were called upon to come forward for a shastrarth. They said they would do it, provided their leader, Sadhu Sidh Karn, could be induced to take up their cause. They sent for the Sadhu, and he came. At first he refused to comply with the wishes of his followers, but at last permitted himself to be prevailed upon so far as to agree to answer any questions that Swami Dayanand should send to him for a reply. The Swami sent him a few questions in connection with the custom of keeping the mouths bandaged, observed by the leaders of Jainism, and the Sadhu replied.

Comments on the reply were duly forwarded to the Sadhu, but hey were so very hared to answer was compelled to see refuge in silence. The Jains perceived the weakness of their creed, and many of them waited upon the Rao to have a Vedic Yajna performed. The Rao graciously complied with the request, and as many as thirty-two Jaini gentlemen put on the Yajnopavit on the occasion of the function. The Rao himself underwent the ceremony, and declared himself to be a staunch follower of the Vedic religion.

Yet a second Yajna was performed on 14th august, 1881, and at this a goodly number of clerks, belonging to the Bharatpur State, were invested with Yajnopavit Here an English Missionary and a Native Padri came from Biawar to see the Swami and they had a long conversation with the reformer.

There were Hindus in Masooda, who, though they have married their daughters into Muslim families, once part and parcel of their biradri, refused to receive girls from the latter in their own families. This the Swami considered objectionable for more than one reason, had he gave his advice to the individuals concerned accordingly.

The Rao presented the Swami, when the latter was taking his leave, with Rs. 500, in aid of the Veda-Bhashya.

AT RAIPUR – Dialogue with enraged Muslims
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From Masooda, the Swami went to Raipur, where he stayed for three weeks, giving updesh from time to time. On learning from the Thakur (Hari Singh) himself that his Vazier was a Muhammadan, the Swami observed, in presence of several Muslim gentlemen (one of these being the younger brother of the absent Vazier and acting for him), the Muhammadans should not be entrusted with the management of the State, as they came from the womb of a dasi (slave-girl).

The Muhammadans were in a rage over the remark and said they would drag the Swami into court for offering them the insult he had done. But to make, for the purpose they had in view, the assurance doubly sure that it was, an indult, they waited upon the Swami on the ‘Id’ day with their Quazi, and the following dialogue ensued between that learned man and the Sanyasi:-

Qazi - “What grounds have you to call us dasiputra (children of a slave-girl).”

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Swami Dayanand ~ “Look into your Sacred Quran. Isral, also called Abrahim, had two wives, - one of them, the wedded one, called Sarah, and the other, a slave-girl, went by the name of Hajra. The Europeans are from the womb of Sarah, and you from that of Hajra. How can, then, there be any doubts as to your being dasiputra?”

Qazi - “This is nowhere written in the Quran.”

Swami Dayanand ~ “(Producing the Quran) read the Sura Ankbut (Spider) which says that Ismail was born of Hajra.”

Quazi - “She was originally a slave-girl, but she had come to be married to Abrahim.”

Swami Dayanand ~ “If she was really a slave-girl, then how can it be doubted that you are dasiputra (children of a slave-girl)?

No reply, and the Quazi, with his admirers, went his way. Before the Swami had tome to leave Raipur, Thakur Hari Singh’s Rani died, and the Thakur commenced hearing the katha (story) of the Garur Purana. Some one hinting to the Swami that he might as well go and console with the Thakur, he replied that he did not care who lived and who died – his business was to give updesh and nothing more.

AT NABIRA
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From Raipur the Swami went to Nayanagar (Biawar), and stopped there for a fortnight, doing his work as usual, and after that he left for Nabira (vid Masooda), where he arrived on the 6th October, 1881. Many of the people in this State were Yajurvedis, though the chiefs’ sons recited the whole of the Samveda to the Swami. This eas really something to rejoice over, but the pity of it was, that Mahidhar’s commentary was in fashion in the State. The Swami, however, was not wanting in duty: during his twenty days’ stay in the principality, he was constantly exposing the mischievous character of the commentary, and explaining to the people the real meaning of the mantras misinterpreted and traduced by Mahidhar. The library of the Maharaja, containing valuable books the Swami made a good use of it, especially in comparing the Samveda with the Nighantu, and correcting the Samhita (Vedic Text).
AT CHITAUR
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bidding farewell to Nabira on 26th October, 1881, the Swami reached Chitaurgarh on the following day, and was at the desire of the Ruler, received by the Officials of the State with the greatest honor. One ofhte best tents of His Highness was pitched, and in this Swami took up his abode. Chitaur at this time was livelier and grader than usual. The victory, Lord Ripon, was expected, and the Rjaas, Thakurs, Sardars, and Jagirdars from all parts of the State had come to meet him, with their immediate sovereign. The Maharana being very busy in view of the approaching interview with His Excellency, could not see the Swami till after the 15th of November, the day on which the Governor General’s Durbar was to

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be held. However the Chiefs and Reises were pretty regular in their attendance at the Swami’s updesh. Among the most distinguished that frequently came were:- Kaviraj Shyamal Das, Member, Council, Mewar; Rao Arjan Siingh, Reis, Asin; Raja Fateh Singh, Reis, Vailwara; Raja Nahar Singh, of Shahpura; Rawiat Umed Singh, of Kamod; Raja Gaj Singh, of Shawri.

After the 15the November, the Maharana saw the Swami and His Highness was greatly impressed by the teacher’s personality and his true and fearless speech. The very first day, the Swami spoke on Rajaniti and onteh supreme importance of conjugal fidelity, observing that no prince should ever associate with any woman other than this lawfully-wedded wife.

A second time the Maharana came, and this time too the pleasure His Highness felt at hearing the great and true teacher was unfounded. On several occasions did His Highness, either in full Durbar, or when returning from a visit to the Swami, express himself to this effect:-

”Remember ye Chiefs, what people used to say about this true and patriotic Mahatma, and what unfounded charges, in their willfulness, they preferred against him? If we had no seen him now, the doubts and suspicion which we had came to harbor about him, would never have been removed; indeed more evil ideas regarding him would have taken root in our mind. What reliance, in future, can be placed on the words of the mischievous individuals who malign people without cause, and what trust can be reposed in the words of those villains, who, to serve their selfish ends, deceive their fellow-men.” In saying this, the Maharana also echoed the sentiments of the Sardars and Rajas he was surrounded by, or who were under him.

The Swami, too, on his part, paid a return visit to the Maharana, doing, within the palace walls, hid duty fully by His Highness and the dignitaries and Officials of his household. His Highness and several othe Chiefs and Court-pandits became subscribers to the Veda-Bhashya, and many of the Swami’s works, available, were purchased for the State.

When about after two months’ stay, the Swami prepared to depart from Chitaur, the Maharana sent him a nazrana of Rs. 500, and the Sardars of Rs. 200, to defray the cost of the journey, etc.

AT INDORE
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Leaving Chitaur, the Swami arrived at Indore on 21st December, 1881. the Maharaja was absent from the Capital, but the State officials were extremely respectful and cordial in their reception. After about a week’s stay here, the Swami left for Bombay, to take part in the anniversary of the Bombay Samaj, as well as to come to a definite understanding with the Theosophical Society. The Maharaja on his return to his Capital greatly regretted the Swami’s early departure from his State, and sent him a telegram at Bombay, embodying the request that he could come back and see him. The Swami replied that he should come, and the promise was faithfully kept, but h pity of it was, that His Highness was again away from his Capital. As to hoe intensely he must have longed to see the teacher and t have his fill of updesh in some quiet hours, may be judged from the fact that at the Durbar of 1977, it was His Highness only that, in conjunction with a minor chief, had exerted himself the most, though unsuccessfully, to bring together Indian Ruler and Nobles to hear the Swami.

AT BOMBAY
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The Swami arrived at Bombay on 31st December, 1881, and was received at the station by Colonel Olcott and several Reises of the Local Samaj, who ah selected a suitable building situated on the sea-shore for his residence. In this building (in Balukeshar at Goshala) the Swami took up his quarters, and the work of prachar commenced. Repeated challenges were given to the orthodox Pandits, but none of them came forward for shastrarth. Indeed, Seth Mathura Das, an influential Sabhasad of the Samaj, with a view to funishing a powerful motive to the champions of idolatry to come into the field, had it advertised that he would give a reward of Rs. 500 to the man who should prove that the Vedas countenanced ‘idol-worship.’

But it was not only to the Pandits that challenges for a discussion were directly or indirectly, sent: the Christian Missionaries also were asked to avail themselves of the opportunity now offered for separating the grain from the chaff. As an instance in point, we may refer to the letter sent by the Swami to the learned and distinguished European Missionary Rev. Mr. Joseph Cooke, who had bur recently landed in India with the one sole object of popularizing the teachings of the Bible among the educated classes. The gentleman delivered, on 17th January, 1882, an eloquent lecture in the Bombay Town Hall, asserting therein that the Christian Religion was the only true religion in the world, and that it was from God. The educated people of Bombay were fascinated with the speaker’s rhetoric, and spoke of him very highly.

To prevent evil consequences following form this underserved admiration, the Swami invited the Rev. gentleman to a discussion, in the letter referred to above. The letter ran as follows:- ”DEAR SIR,

”You have, in all your lectures declared that

  1. the Christian Religion is from God:
  2. that it will spread in the whole world; and
  3. that there is no other religion of Divine origin.
I maintain that not one of these assertion is correct. If you are prepared to prove your contention, and,if you don not wish that the people of Aryavarta (India) should accept what you say till it has been first proved to bd true I am ready and willing to hold a discussion with you. I fix 6:30 P.M. (Sunday next) as the time of my lecture, in Framjee Cowasjee Institute. If you don’t like the hour or the place, you may some other place. A neither of us can speak the language of the other, I propose that the arguments advanced by one party should be translated and repeated for thePAGE 47
benefit of the other, and, further, that short-hand writers be appointed to take down all the speeches which (on the termination of the discussion) must be duly signed by both of us. The discussion invited will take place in the presence of gentlemen who accompany the parties. Of these gentlemen, there or four at least, on either side, will be called upon to authenticate the discussion by their signatures, and subsequently the whole discussion will be published, so that the people may know what religion is from God.

(sd) “Dayanand SARASWATI”

The only answer which the Rev. gentleman vouchsafed to the Swami’s challenge (as to those of Colonel Olcott and Captain Nun) was, that he could not accept it, for the object of the news of the refusal spread through the land, and the Rev. gentleman had to make a change in his plans. He gave up his original idea of traveling through whole India, thought that in visiting Bombay, etc. he had visited the entire country in miniature, secured a comfortable berth in a ship bound homeward, and, re-crossing the blue waters, found himself once more amidst congenial surroundings!

The anniversary of the Bombay Arya Samaj came off on 2nd March, 1882, and was a fair success, the Swami taking part in the proceedings and delivering lectures. The Upaniyams (by-laws), framed and passed by the Lahore Samaj, had not as yet been accepted by the Bombay Samaj. At the suggestion, and by the advice of the Swami, they were formally recognized at a meeting of the Samaj, a committee of select gentlemen being appointed to make in them some needed alterations, so as t meet the peculiar local requirements. The Committee appointed consisted, among other gentleman, of –Rao Bahadur Gopal Rao Hari Deshmukh; Rajman Rja Shir Bapoodev; Raman Bhadur Ichha Ram Bhagwan Dass, B.A. ; Rajman Sewak Lal Krishn Das; Pran Jivan Das Kahan Das. The changes introduced were slight.

During the Swami’s present visit, the zealous and liberal-minded members of the Bombay Samaj purchased a large plot of ground, at the back of the Gurgam Police Court, to build a Samaj Mandir upon, and five gentleman were appointed trustees of the library and the shala (house) to be erected on the spot.

This time also the Swami’s stay at Bombay was a prolonged one, and there were some reasons for it. One of these was connected with the comments on Jainsim in the Satyarth Prakash, and another, as we have already had occasion to hint, with the changed attitude of the Theosophical Society towards the Arya Samaj. The Jains, headed by Lala Thakur Das of Guranwala, declared the criticism on their creed to be without a basis, and insulting, which the Swami refused to believe; and the Theosophists had come to adopt atheism or materialism as the great article of their faith, and were, by their writings and speeches, helping in the revival of those very superstitions which it was the mission of the Swami’s life to uproot. As to how the two parties were severally dealt with by the Swami, will be described in two separate chapters.

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THE JAINS AND Swami DAYANAND
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The first letter, which the Swami received from the Seth Thakur Das, of Guranwala, was on 3rd July, 1880; it came through the Guranwala, Arya Samaj. The letter called upon the Swami to quote authorities for his criticism on the Jain Faith, embodied in the twelfth chapter of his Satyarth Prakash. It was evident that the letter had been indited at the instance of somebody else, for the Lala himself was not conversant with the literature of any language, and it was further clear that it was the composition of a man anything but over remarkable for literary tastes.

Press of work did not permit the Swami to answer the letter early, which made the Seth impatient and he served a notice upon the Swami, as well as upon the Arya Samaj, containing the threat that in case the portion objected to was not expunged from the Satyarth Prakash, he should seek redress in a court of law! Many letters passed between the parties, and the Swami in the fullness of time, had an exhaustive reply, dealing with the objections brought forward sent to the Jainis (or Jains), through the Arya Samaj, Guranwala. They refused to be satisfied with the answer, and, instead, of discussing the points at issue rationally, commenced indulging in threats afresh. These being unheeded, the Seth had the following notice served upon the Swami, in 1882, through Messrs. Smith and Frere, Solicitors, High Court, Bombay:-

BOMBAY, 13TH JUNE, 1882.

To
PANDIT Dayanand SARASWATI Swami

”We are instructed by our client, Lala Thakar Das Moolraj, inhabitant of Gujranwala, in Punjab, and now residing in Bombay, and a follower of the Jain Religion, that you, with a deliberate intention of wounding and offending the religious feelings of our client and other followers of the Jain religion, inserted at pages 402 and 403, Chapter 12, of a book called Satyarth Prakash, published by you, certain slokas (stanzas) belonging to certain other religion opposed to that of the Jains, alleging that such slokas belong to the Jain religion. That when you inserted slokas in your said book, you were perfectly aware that the principles of the religion to which the said slokas belong were quite opposed to those of the Jain religion.

”We are, further, informed by our said client that although our

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client has repeatedly asked you either to prove that such slokas belong to the Jain religion, or to withdraw the allegations in your said book, to the effect that such slokas belong to the Jain religion, and apologize to the followers of the Jain religion and our client for having grossly insulted and offended their religious feelings. You have, form time to time, put off our client by various evasive answers.

”Yours truly,
”Sd.) SMITH & FRERE,
“Solicitors, High Court.”
To this following reply was sent before a week had gone by:-

BOMBAY, 19th June, 1882
MESSRS SMITH & FRERE,
Attorneys of Lala Thakar Dass Moolraj.

DEAR SIRS,
”your letter of the 13th instant, addressed to Pandit Dayanand Saraswati Swami, has been placed in our hands, and in reply we are instructed to state that the Shlokas referred to by you are believed to be by our client extracts from works published by persons of great reputation among the Jains, and to contain the principles of tenets of the Jain Religion as propounded by several Jain philosophers. These philosophers have, no doubt, differed from one another and our client in these extracts had no other intention than that of giving a general idea of tenets of the Jain religion as propounded by their several philosophers. Our client emphatically denies that in making these extracts he had any intention of wounding and offending he religious feelings of any portion of the followers of the Jain religion.

”Our client desires yours to refer to the notice published at the commencement of the Satyarth Prakash by the publisher, in which he states the objects of the publication and accepts the whole responsibility in respect of the book. The further sale and publication

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of the book are entirely under the control of the publisher.
Yours truly,
”Sd.) PAYNE & GILBERT.”

THE zeal of the Jainis seemed to have cooled down and a judicious silence and reserve was preserved. The reply which produced the sobering effect it did on the champions of Jainism, may be found, in all its entirety, in the work which had so offended them.

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Swami Dayanand and the Theosophical Society.
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In 1875, only some months after the establishment of the Arya Samaj, in India, a society was founded by some gentlemen in America, with the object of studying the hidden and occult forces and powers working, or present, in Nature, in the most comprehensive sense of the term. It had a number of principles to be guided by, and was christened by the “Theosophical Society,” or the Society of Seekers after God. While the Society was yet in the very first stages of its infancy, and possessed but a few members, differences crept in its ranks, and it was finally decided that the proceedings of the Society should henceforward be of a strictly confidential and private nature, a decision which pored still more obstructive to its progress, so much so that, in 1878, its existence was entirely dependent upon Colonel Olcott and Madame Blavatsky. So far the members of the Society had no knowledge of the Arya Samaj.

In his voyage of the Atlantic, in 1870, Colonel Olcott had made the acquaintance of a person named Moolji Thakurshi and another Indian gentleman, and their photos were hanging in his room. In 1877, an American traveler, returning from a tour in India, saw Colonel Olcott, and the latter, in the course of conversation that ensued, pointing to the picture of Moolji Thakushi, inquired from his visitor, whether he had ever come across the gentle man whom it represented.

The reply was in the affirmative, and the traveler, furnishing a complete address of the gentleman in question, the Colonel wrote a long letter to Mooji Thakurshi, telling him therein in all about his Society, and declaring that he (the Colonel) was most friendly dispose towards India, and that he was very desirous of paying it a visit. In answer to the Colonel’s letter Mr. Moolji Thakurshi spoke of Swami Dayanand as a reformer who has set, in India, a powerful movement on foot, to revive the ancient Vedic Religion, and he also gave incidentally some particulars about Mr. Hari Chand Chintamani, President, Arya Samaj, Bombay.

On receipt of Mr. Moolji Thakurshi’s letter, the Colonel opened a correspondence with Mr. Hari Chand Chintamani, and the latter assured him (so says the Colonel), that the belief of the Arya Samaj, as regards ‘God,’ was the same as that of the Theosophical Society; namely, that the Deity was an eternal and omnipotent Principle, which, under many different names, was the same in all religions.”

The result of this exchange of letters was, that Mr. Hari Chand

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became a member of the Theosophical Society, and through him, the Colonel opened a correspondence with Swami Dayanand, the more willingly as Madame Blavatsky (he assures us) had convince him that the soul which tenanted Swami Dayanand’s body was one of those of Mahatamas that lived on the Himalaya Mountains, and that the Mahatamas in question not only knew him fully but were, in some measure, in sympathy with his mission. From the letters received from America, it was perfectly clear that the object of the Theosophical Society was “to oppose materialism,” and “to disseminate a knowledge of the sublime teachings,” mirrored in the “Oldest Vedas.” No one could doubt from the wording and spirit, of what the Colonel, or his principal, had to say to the Swami, directly or indirectly, that they had the highest possible respect for the primeval Scriptures of the Aryas, that they were perfectly convinced of the truth, of the religion which these Scriptures taught, and that they would recognize nothing as true that was repugnant to the tenets of this religion. The letter addressed by the Colonel on the 18th February, 1878, in substance as follows:-

Letter to Swami Dayanand from Colonel Olcott in New York.
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TO THE MOST HONORED PANDIT Dayanand SARSWATI
”Venerated Teacher, - A number of American and other students, who earnestly seed after spiritual knowledge, place themselves at your feet, and pray you to enlighten them. Though natives of different countries and following different employments, their one aim is to become wiser and better. Three years ago, when they founded a Society, calling it the “Theosophical Society,” or the Society of Seekers after God. As the could find nothing in the Christian Religion which could satisfy their reason or their instincts, they separated themselves from the the great mass of its followers, and now turn to the East for enlightenment.

”They have openly proclaimed themselves enemies of the Christian Religion, and have thus deliberately attracted the notice of its followers, who denounce them as infidels, heretics, rustics, and what not. Under the circumstances in which they are placed, they prostrate themselves at your feet, like children kneeling at the feet of their parents, and say: ‘Look to us, our Teacher: ell us what we ought to do: give us your aid.’

”There are millions of men here who are destitute of spiritual enlightenment, and are groping in the darkness of sensuality and atheism. Not content with remaining what they are, - perverse, obstinate and comfortless, these people must use their wealth. Their intelligence, and their indefatigable energy in keeping up a constant warfare with the religious literature and philosophy of the East, and in making illiterate persons accept their wrong way of worship. The members of the Theosophical Society have only the newspapers to give expression to their ideas in. It is their desire to disseminate in all Christian lands a correct knowledge of the ideas of the East, and to give the community, denounced as a community of heathens and pagans, an insight into the effects of the creed which the false Missionaries offer for its acceptance. The so-called orientalists,

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who acquire Sanskrit and other languages, forge and mitilate the Vedas and other sacred books in translating them. The Theosophists wish to print and circulate correct translation made by learned Pandits, with their own commentaries on the text. Should you accept the Diploma of the Society, you would confer a great honor upon the members thereof. Your kindness and sympathy will be a great help to them. They place themselves under you instructions. They might be o some use to you, directly or indirectly, in the accomplishment of the holy work in which you are engaged, for their field of action extends as far as the Himalayas and from the Himalayas down to Cape Comorin. They come to you in humility and not in pride and conceit. Be assured that they are ready to be guided by your precepts, and to discharge the duties that may be entrusted to them. When they write to you in detail, you would know what they really want, and would of course give them what they stand in need of. I subscribe myself on behalf of the Society as,

”Yours respectfully,
”(Sd.) HENRY S. OLCOTT,
”President, the Theosophical Society.”

Swami Dayanand’s reply to colonel Alcott.
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To the above letter of Colonel Olcott, the Swami replied, in Sanskrit, on 21st April, 1878. The following is a translation of the reply:-

”Swami Dayanand Saraswati’s blessing on his brethren – Henry S. Olcott and Madame H.P. Blavatsky, the President and Secretary of the Theosophical Society, as well as on other honored members thereof, endowed with excellent qualities, well-affected towards the ancient true Religion, ready to give up false creeds and desirous of worshipping the only one true God.

”We are here happy, and wish you to be happy also. The letter which you have sent us through Mahashya Moolji Thakur and Harish Chintamani, has given us great pleasure. To the Jagdhiswara, the almighty, uniformly all-pervading Being, who is Truth, Intelligence and Bliss, who is infinite, indivisible, unborn, immutable , indestructible, just and merciful, who is the cause of creation, maintenance and dissolution of the universe, whose attributes, actions and tendencies are true, who is above doubt and delusion, incomprehensible and the possessor of knowledge and wisdom – to this Being are due innumerable thanks; for by extreme good luck, traceable to Divine grace, has come, after the lapse of five thousand years, once more the time when we, who are inhabitants of Aryavarta, can correspond with you, the natives of our dearly-loved Pataldesh, a thing which must be mutually beneficial, breeding mutual love. We agree to exchange letters with you! Hereafter you may write as you please, and we shall, on our part, write to you, from time to time, through them. We shall help you as far as it lies in our power. Your opinion as to the merits of the Christian Religion agrees with ours. Even as God is one, even

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so His religion should be one. The adoration of one God and the carrying out of His universally-benefiting commandments, as given in the true, eternal Vedas following the rules of good conduct practiced by the most truly wise and profoundly learned sages, and which rules must stand the test of Pratyaksha and other parmanas - must be in conformity with the laws of nature; obeying the dictates of conscience in a spirit of perfect impartiality, and of duty (dharma): speaking truth – a principle upheld by all religions, - these and other similar other things are conducive to the welfare of all, and be it known, they should be neglected by none.

”What is opposed to this (Vedic Teaching) - the deceitful, delusive, selfish and unrighteous ideas of men, which would have people believe that God can incarnate Himself, that the dead can be brought to life, that the lepers can be (miraculously) healed, that mountains can be lifted up, that the moon can be cleaved in two and so on – things popularly believed in; - such ideas are based on adharma (unrighteousness).

”They are productive of differences and disunion among brother and brother, are destructive of happiness of all kinds, - creators of pain of every description, and o this we are certain. When will the true eternal Religion, worthy of being followed by Aryas, become, by the grace of God and activity of men, the religion of the human race? Our prayer to God is, that (this may soon come to pass).

”When your letter came, we were at Lahore in the Punjab. Many gentlemen read your letter, and were pleased by the perusal. We do not always stay in the same place, and hence it would be better for you to send your letters to the former address. Though press of work leaves us but little leisure, yet have we set apart some time to meet the requirements of good men like yourself, who are busy furthering the cause of the true dharma, who have girded up their lions to promote the well-being of all to the best of their power, and who are firm in upholding the interests of righteousness and in loving all men. Being convinced that such is the case (i.e., that you are individuals of this type), we shall help you and will exchange letters with you, the honored ones. These few lines will do for the wise.

{Dated, Viram Era, 1935, the 5th of Vaisakh, Sunday; corresponding to 21st April, 1878.}
(Sd.) DAYANAND SARASWATI.

The foregoing letter was, no doubt, written in Sanskrit, but we have no reason to believe that it was faithfully translated into English and forwarded to the Colonel and Madame Blavatsky. If the letter safely reached those for whom it was meant (as unquestionably it did), then one might be perfectly sure that it would effectually remove any misconception that the earlier correspondence of Mr. Hari Chand Chintamani night have been instrumental in giving rise to in the minds of the Americans, in regard to the beliefs of the Swami. It would appear that with this letter of the Swami, and English translation of the principles of the Arya Samaj, by Shyamiji Krishna Verma, was also forwarded to the Colonel and Madame Blatvatsky. Of course, we cannot say on which particular date the letter in question

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reached America. This much, however, is evident that Colonel Olcott’s letter, dated 23rd may, 1878, addressed to Mr. Hari Chand from New York, was a reply to Mr. Hari Chand’s communication, dated 21st April, 1878, to the Colonel. The Colonel wrote another letter to Mr. Hari Chand on 29th May, 1878, from which it appears that he (the Colonel) had be in receipt of a letter from the Swami before he posted his own letter of 29th May, 1878.

From May 21st to May 30th, 1878, Mr. Hari Chand Chintamani was in receipt of five letters in all from America. Four of these bear the signature of Colonel Olcott, and only one of Mr. Augustus Gustum, Recording Secretary, Theosophical Society.

Five letters from the Theosophical Society of America to Swami Dayanand.
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We reproduce below the five letters:-
  • NEW YORK:
    21st May, 1878

    ”MY DEAR BROTHER, - I add a few lines from my own side to my sister’s letter, just to inform you that I read the contents of your letter, and heartily sympathize with the various proposals it contains. In suggesting that our Society should make itself known as a branch of the Arya Samaj, subject to Pandit Dayanand’s control and myself, I am proud to acknowledge fealty to such an instructor and guide s that wise and holy man.

    ”(Sd.) H.S. OlCOTT.”

  • NEW YORK:
    22nd May, 1878,

    To the CHIEFS of the ARYA SAMAJ.
    ”Honored Sirs – I respectfully beg to inform you that at a meeting of this Society held at New Youk, on 22nd May, 1878, it was, upon motion of Vice-President, seconded by the Corresponding Secretary, H.P. Blavatsky, unanimously resolved that the Society accept the proposal of the Arya Samaj to unite with itself, and that the title of this Soceity be changed to ‘Theosophical Society of the Arya Samaj of Aryavarta.’

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

    I am awaiting for your consent, and for any instructions which you may kindly send me.

    ”(Sd.)AUGUTUS GUSTUM,
    ”Recording Secretary.”

  • NEW YORK
    23rd May, 1878
    TO HARI CHAND CHINATMANI
    ”Dear Brother, - Your letter, dated 21st ultimo, is to hand,
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    from which I gather that we are not to wait for your reply, to our enquiry regarding the affiliation of our Society with of the Arya Samaj. A meeting of the Society was held yesterday, and as the majority of the members were present, it was unanimously resolved that your proposal that the two Bodies should unite together and that the name of this Society should be changed, be sanctioned. The necessary official certificate is attached herewith, and you are requested to see that it reaches proper hands. Further, I send you the draft of a new kind of Diploma which we propose to establish, and this Diploma, unless you put forward a suggestion of a different nature, I think advisable to get printed, to obviate the necessity of personal interviews. As the venerated Chief of the Arya Samaj is too far off from us to submit each Diploma for his countersignature, we respectfully request him to sign to his name in the place indicated, in Sanskrit or in the Vernacular tongue, as is his custom, so that we may have the signature lithographed or engraved with the rest of the Diploma.

    ”If he uses a seal, his own or that of the Arya Samaj, he is requested to kindly affix it to the Diploma, and we shall get that also printed. It is our intention to send the new Diploma to every individual member of our Body all over the globe, so that the same might be substituted for the older one. It is a matter of great pleasure to me that the proposal for the affiliation of the two Bodies was unanimously approved of, and passed by, the members of our Society. I am particularly pleased at the proposal having received the consent of Professor Wilder, our learned and good Vice-President. Did you know him, you would, I am sure, esteem him highly.

    (Sd.)HENRY S. OLCOTT,
    President.”

  • NEW YORK:
    29th May, 1878.
    TO HARI CHAND CHINTAMANI.
    ”Dear Brother, - We have been today greatly pleased at the receipt of the kind epistle of Swami Dayanand Saraswati, in reply to our formal letter. We feel honored not because he approves our Diploma, but also because he has favored us with an expression of his opinion in kindly terms. I cannot describe to you how delighted I am at the establishment of a bond of brotherhood between the Arya Samaj and ourselves. As the traveler lost in a jungle and surrounded on all sides with wild beasts is pleased on hearing the voice of a rescuer, even so have we felt at the receipt of your welcome answer that reaches us across the waters. For, where can be found a greater enemy than the Christians, who call us heretics, heathens, etc.? with your loving hand clasped in ours, we have no fear of foes. My Respects to…

    ”(Sd.) H.S.Olcott.”

  • ”Dear Brother, - The New Diploma would have been sent to every member, provided the honored Swami had agreed to our
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    change of title and to the affiliation of our Society with the Arya Samaj. As soon as his approval is forthcoming, the new Diplomas will be duly forwarded. I am waiting for the sanction of the respected and renowned Chief in respect of the proposed affiliation of the two Bodies.

    ”(Sd.) COLONEL OLCOTT,”

In the letter, dated the 5th June, 1878, addressed to the Swami, there occur expressions regarding the Deity from which the Swami, could honestly and reasonably conclude that the Colonel and his companions were theists, fully believing in the existence of God. The following extracts from the letter will support our contention:-

A letter that led the Swami to believe Colonel Olcott and his companions were theists.
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BROADWAY, No. 71, NEW YORK CITY:
Dated 5th June, 1878.

To the Most Revered and Distinguished
PANDIT Dayanand SARASWATI
,”Venerated Teacher – The loving letter which you were kind enough to send su in deference to the wishes of Brother Hari Chand Chintamani, reached us safely. All the Members of our Society, as well as the Office-bearers, have been greatly edified at your having blessed them and their efforts, and at your wishing them health and prosperity. In return for this we are, in duty bound, to express the fervent hope hat you will be permitted to stay on earth till your holy work is accomplished, and that you may always find mankind ready to listen to and profit by your wise precepts.

”We perceive, )! Venerable Sir, in your definition of the nature and attributes of the All-Good, that we humble students at the West have not misinterpreted the teachings of our Aryan ancestors. The Supreme One whom you teach to your disciples to contemplate and lift up their aspirations to, is the very same Eternal Divine Essence as we have been pointing out to the Christians as the proper object of their adoration, instead of their own cruel, remorseless, vacillating Moloch – Jehova..

”I have duly forwarded to Brother Hari Chand Chintamani, the resolution unanimously passed by our Society, namely, that the Society become a branch of the Arya Samaj, and that its name be changed accordingly;;; As we belong to the Aryan stock, and as our knowledge of things mundane and heavenly, comes from the Aryans, the Theosophists will feel proud to be permitted to call themselves your disciples, and to disseminate in the West a correct idea of he Arya Samaj and its doctrines.

”Permit us to give you the name of Our Teacher, Father and Chief. We shall, by our deeds, try to deserve this great favor at your hands. In respect of the Vedic Philosophy, we are mere children yet. Teach us what we should say to the people, and how. We wait your orders, and shall carry then out. Whatever you may, in your wisdom consider necessary or desirable for us to do, we shall promise be done to the extent of our power….

”What are the rules of the Arya Samaj, and how are they enforced? Who may get themselves enlisted as members of the Body,

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who may not aspire to the privilege? What should be our policy in our dealings with the various religious sects, both in Europe and America, and with the human race in general? – these are questions which we would request you to throw light upon….

”We gather from you letter that you regard belief, - that the dead can be raised, the lepers healed, the mountains lifted, the moon divide and broken up, and so on, as a sign of impiety, and that you hold miracles as something false, designating them as inferior manifestations, etc., of spirituality.”

The foregoing letter unmistakably refers to the Swami’s letter dated 21st April, 1878 for it speaks of miracles, etc. the Swami’s and it is not clear how the Colonel, who confesses in his reply that the Theosophists were believers in the God of Swami, could over come to assert ( as subsequently he actually did) that the Swami was a believer in an impersonal Deity, like himself and his friends!

The Colonel’s letter of 5th June, 1878, was answered as follows on 26th July, 1878:-

A letter from Swami Dayanand setting out the rules of conduct.
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”To those endowed with excellent qualities, actuated with philanthropic sentiments, following the rules of good conduct practiced by the righteous, adoring the one only God and devoted to His knowledge, - the Veda, containing his teaching, -even to our dear brethren of America, the honored Henry S. Olcott and other members of the Theosophical Society (the disseminator of the doctrines of Arya Samaj), our blessing! May it promote their well-being!

”By the grace of God we are her in health, and we wish you to be the same across the waters. The President, the Secretary, and other members of the Samaj and ourselves have been greatly pleased at the receipt, and by the perusal, of the contents of the letters you sent us through the President, Babu Harish Chandra Chintamani.

”Innumerable thanks are due to the Almighty for this noble movement that has been set on foot. For it is He – the One without a Second, the omnipotent Lord, the World’s Master and the Creator of the entire universe and its sustainer, who, by His infinite mercy and His justice, has, in order that the false creeds and faiths, which are the outgrowth of vile preaching, and darkly conflicting in their teaching – which are productive of deceit and of pain - may be exposed and blotted out of existence, once more revived, for the good of mankind, through individuals like yourselves and ourselves, a love for His Word – the Vedas – the repository of all sciences. We have all cause to be happy. Being thoroughly convinced of the truth of this fact (namely, of the saving character of the Vedic Religion), we should in the generosity of our soul, pray for the prosperity of this movement, fraught with good to the entire world.

    - The Diplomas you sent us have been signed and returned to you, and you will get them soon. As to your saying that the Theosophical Society ahs been named, ‘Branch of the Arya Samaj of Aryavarta,’ we approve of the change of title; be this known to you.

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  1. - As to how God should be worshipped and contemplated, we have set forth all this in the Introduction to our commentary of the four Vedas. The same briefly is this:-
    All men establishing themselves in a pure locality and having rightly settled the pranas and the senses in the atma (Soul), should worship and adore God according to the sagun and nirgun-vidhi (method). Worship ahs a three-fold aspect - stuti, prarthana and upasana. Each of these, again, is of two kinds. The praise of the Deity with his positive attributes is termed sagun stuti.

    As for instance, in the Yajurveda, Chapter 40, mantra 8:-
    He who is all-pervading, the eternal Creator of the universe, possessing infinite power, endowed with the attribute of justice and other true attributes, the omniscient Being, who knows all hearts, omnipresent and over-spreading all, uniformly permeating all things by virtue of His power to unite; - He, the Lord, imparts real knowledge to men through the Vedas.’ In this way should the sagun stuti of God be conducted.

    ”Wherever the Great Architect has bee praised for His skill and workmanship, know that in such places sagun stuti is meant.

    “Now to speak of the nirgun stuti:-
    He is formless, i.e., He never becomes corporeal (by assuming a body), He is indivisible, he never becomes unjust by committing deeds of unrighteousness, etc.

    ”Similarly in the Atharva Veda, Kand 13, anuvaka 4, mantras 16, 17, 18 and 20, which enjoin the worship of the one only God, the previous mantras, from 2 to 9, denouncing polytheism or condemning the worship of many gods at variance with one another. (Even as in the Veda), even so we point out to you. As all things are sagun by virtue of their positive attributes, qualities or properties and nirgun by reason of their destitute of attributes, qualities or properties repugnant to their distinctive natures, even so is God: the praising of Him as destitute of qualities repugnant to His nature, is termed nirgun stuti.

    “We speak of prarthananow. Yajurveda, Chapter 32:-

    ‘O Lord, thou illuminator of all, the understanding which the devas or the wise long for and possess, the same do Thou bestow upon me.’ Praying for knowledge and wisdom and praying for all good qualities in sagun prarthana
    ”The nirgun prarthana (Rigveda, 1-104-8 & 1-114-7 & 8:-
    ’O rudra! Thou smiter of foul diseases, of fault and of sinful men, do Thou, by Thy mercy, protect us. Do Thou never separate us from Thy blissful Self, from Thy knowledge and love, and from the righteous disposition which is the fruit of the carrying out of Thy commandments, and may
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      we also never cease to think of Thee. Do not, O Lord, separate our good things from us, - our food, our corn, etc. Do not, O Lord, ever afflict us with fear in the womb, and let not the means which promote happiness, be ever be beyond our reach.

      ’O Rudra! Thou who metest out to the unrighteous the just rewards of their deeds, do not Thou separate us from the society of the good,, who are our superiors in knowledge and in age; do not separate us from our little dwellings; do not deprive us of true teachers and heroes; do not remove us from the company of protectors and acharyas (preceptors), and let us not be estranged from the sciences which secure honor and distinction. Do Thou preserve us in perfect health, so that we may ever be engaged in obeying Thy behests.’

      O Lord! Thou destroyer of all ailments do not Thou deprive us of healthy, sound physique, of cows and horses, of fast-going conveyances, and of warriors and heroes who are our well-wishers. We shall, by carrying out Thy commandments, every worship Thee. Thou absolute Knowledge.”

      “We shall now point out the characteristics of Sagun upasana:-

      ”The contemplation of the just, merciful, omniscient, all-alluminating all-pervading Lord, the knower of all hearts, and following His commandments, is called upasana. To realize God as a Being who is above the reach of pain, and free from defects; who is indestructible and unconfinable; who is free from birth and death; who cold, heat, hunger and thirst touch not; who is not affected by sorrow, affection, intoxication and jealousy; who has neither shape nor taste, nor smell nor touch, and so on; and to perceive, by a further realization, that this Being, by virtue of His omniscience, witnesses all our actions, the commission of evil acts., -etc., - this is called nirgun upasana (in its comprehensive sense) is a mental operation of a three-fold nature - stuti, prarthana and upasna, each of these being, again, of two kinds, - sagun and nirgun.

    • The meaning of the word Arya:- ‘He who is learned, the instructor of others, the practiser of a universally-benefitting dharma, the same is Arya. (Ashtadhyayi 26 – 58). He who follows the Divine commandments embodied in the Veda, even the knower of the Veda, is called a Brahman. The exercise of a thorough control over the senses from the 8th up to the 48th year agreeably to the rules laid down (in the Shastras), the hearing of the Vedas and believing in and meditating on their teaching – even this is practicing Brahmacharya. After (the expiration of the Bramhacharya period), the enjoyment of the society of one’s lawfully-wedded wife (for purposes of procreation), and wholly avoiding the company of strange
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      woman, and doing other commendable thing of the same kind – these constitute the Aryanism of an Arya.

      Rigveda, 1-15-8:-

      ”When the Vedas were revealed in the beginning of creation, God gave a name to everything. Subsequently, in accordance with the character and spirit of the Divinely-appointed names, the Rishis differentiated good men from the bad by designating them Arya and Dasyu, respectively. In this mantra the Supreme Being, speaking to men, says that they are to regard individuals possessing good qualities and of righteous activities and tendencies and of philanthropic instincts as ‘Arya’, and to look upon those who are the reverse of these , individuals who work evil, as ‘Dasyu.’ The mantra enjoins upon men the reformation and regeneration of the evil-doer by correcting the same through the agency of knowledge and instruction. The Rigveda, 1-117-21, says the same thing.

      “The first scene of creation was the extreme end of the Himalayas. As the population increased, it came to be grouped into tow parties, - the party of the good and the party of the evil-minded. The differences in their dispositions created a feeling of hostility between the two. Those who were Aryas descended into this country, which, in consequence thereof, came to be called ‘Aryavarta’.

      ”It is written in Manu Smriti (2 – 12 – 27) :-
      ”The country lying between the two streams –Saraswati and Drishadwati (The Indus and the Brahmaputra) is called Aryavarta.”
      The tract enclosed by the Himalayas and he Vindhyachal and extending form the Eastern Sea to the Western Sea, - all this is Aryavarta. The Society of the Aryas is called Arya Samaj, or Arya Samaj is the society of persons who, giving up the evil habits of the Dasyus, assimilate the good qualities of he Aryas. Hence there is not the least harm in giving the name “Arya Samaj” to all good societies: indeed, it is an honor to them, the highest possible, to thus designated.
    • You should further the well-being of others by giving them the right teaching, by the diffusion of knowledge, by following the dictates of justice in your dealings with them, leading a life of activity, by the adoption of friendly attitude towards all. Girding up you loins, you should make the things named (good instruction, knowledge, etc.) poplar with your brethren, in addition to valuing them yourself. This is the answer to the essence of your question.

      ”An exhaustive answer to the question can only be obtained by studying the Vedas and the Shastras. And the works I have published, - such as the Veda Bhashya, the Sandhya-Upasana, the Raybhivinai, the Vedavrudhamat khandan, the Vedanta Dhawati Niwaran, the Satyarth Prakash,

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          the Sanskar Vidhi, the Arya uddehs Ratanamala, etc., - by the study of these, too, and idea of the Vedic Teaching van be obtained; by this known to you.
        • The entity - Soul
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          That which possess, consciousness, that is, the Jiva (Soul). Yes, consciousness is the characteristic of the soul. Desire, etc., are essential to it. It is formless and indestructible. It was never born, nor will it ever die. This subject has been thoroughly discussed and thrown perfect light upon in the Vedas and in the works by the Aryas…It is by the study of various methods set forth in the Vedas and shastras and by a practical knowledge (yoga) of these methods that the true nature of the Soul was realized in ancient times, can be realized at present, and is possible of being realized in future. When the Soul leaves the body, they say it is dead. But this death mean nothing more than the separation of the Soul from the perishable body.

          ”The Soul, on throwing off one body, ranges in space, and, in accordance with the Divine law of punishments and rewards, puts on another body to which its merits and demerits entitle it. As long as it floats in space and stays in the womb, - in the baby-state, so long it acquires no special knowledge. The state does not differ in any way from the state of sleep or of stupefaction. While in these , it is exactly as when floating in space.

          If the disembodied Soul possessed (as it is asserted, it does) the power of talking, of knocking at doors, and of entering the body of another person, then why cannot it acquire a dearly-loved place, wealth, body, dress, food, etc.? Why cannot it reclaim, or appear to, the beloved wife, the son, the father, the brother, the friend, the servant? Why cannot it obtain cattle, conveyances, etc.? if anyone should assert here that the spirit would come (to the relations specified), if it were summoned with peculiarly concentrated attention, we would ask, in reply – How is it that when the dear one of person dies, the Soul of the departed one does not come to the bereaved individual, in spite of his thinking of it days and night? If anyone should assert that it delights in avoiding its own relatives and in seeking strangers, no would believe him, for while one loves his kith and kin, he does not feel attached to strangers.

        The universe coming into being.
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      ”The Universe cannot come into existence of itself and without the help of the Deity, for it is the Supreme Being alone who is the real Lord of the Universe, who is just, omniscient , dn the dispenser of punishments and rewards to Souls according to their merits and demerits; yea, the ever wakeful One.

      ”And the photo of a dead person you have sent us, we se trickery and vileness at the bottom of the whole affair. Just as a juggler makes, by his cunning, strange and false things appear as real and true, even so ahs the photo-producer done his work. One who, standing in the light

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      of the sun moon, without opening or shutting his eyes, should steadily look at his likeness placed in front of him, above his neck or head, and, after thus steadily contemplating the picture for some time, look into the clear, blue sky, the same would see, as something distinct from him, the shadow-picture of his own figure, enlarged. The photo sent to us must have come to be, as the result of recourse to some such trickery.

      ”The embodied Soul, on its separation from the body, is called bhut, and so long as the lifeless body is not cremated, it (the Soul) is called prêt. In the line - Ishwarena smah kashchin na bhuto na bhavishyati as well as in Manu Smriti (5 –65) the words: ‘bhut and prêt, occur. In these words ‘bhut and prêt’ mean the time past and the soulless body…..This (explanation) we have given parenthetically. That which you call bhut or prêt, that is nonsense, according to the Shastras. For these unrealities, mere illusions without substance. There is not the least doubt that these are mere chimeras of a heated brain, and nothing else.

      ”The above few hints you can expand for yourself.

    • You are desirous of receiving instructions from us, but you have not told us clearly whether the instruction sought after is to be secular or to be of a spiritual nature. We are unable to comply with your wishes in the compass of a letter. The instruction you desire is given in brief in our works, and in a comprehensive form in the Vedas and other Shastras. We have, however, instructed the honored Harish Chandra to send you an English translation of the Aryya Uddesh Ratanmala. You will learn many things from that.
    • Two of our letters we have, agreeably to your wishes, forwarded to your address in England.
    • When you are thoroughly convinced (the truth of the Aryan doctrine), only then you should change the name of your Society. Such is the rule the wise are guided by. When any new thing is worthy of being done, a meeting of the learned and the thoughtful members should be convened, and, after they have been consulted, the thing should be done. Whatever is obstructive of progress of every description, that should never be done. The desirable fruit which the effect in future is to bring, that should be obtained after sustained effort. If an opportunity presents itself for the purpose, the (Theosophical Society) may be called the ‘Arya Samaj’: there is no harm in doing this, such is our opinion too.

      ”Innumerable thanks due to the Parbrahma (Supreme Being), who is Truth, Intelligence and Happiness, who is almighty, the ocean of mercy, and just to all, for His goodness in having brought about a time when we can unite in friendship in a commendable manner and do good

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      to each other. Having found such an invaluable opportunity, we should, in concert, exert ourselves so that the sinful practices like idol-worship, etc., and the evils like ignorance, jealousy, hate, and so on, should be rooted out from among mankind, and the only true Religion, that which is primeval, based on the Vedas and in agreement with the laws of Nature, be established everywhere. It is but little that can be conveyed through a letter. As along as one does not get a chance to talk with another, being face to face with him, so long full benefit cannot be secured. But by the grace of the very same God, whose goodness has enable us to exchange letters with you, a day will come when we shall meet face to face. A hint is sufficient to the wise.

      The 11th of Shravan, Samvat 1935; corresponding to 26th July, 1878.
      ”(Sd.) Dayanand SARAWATI”

    The Colonel says that in his letter of 24th September, 1878, addressed to Hari Chand Chintamani he (the Colonel) objected to the belief’s of Swami as set forth in the Swami’s letter of 21st April, 1878. But, then, what about the letter which the Colonel addressed to the Swami on 5th June, 1878, and which, as the reader will see, clearly refers to the Swami’s letter of 21st April, 1878? As regards the Colonel’s letters of 24th September, 1878, nobody (except the Colonel and his mot intimate friends perhaps) had any knowledge of its existence prior to the year 1882, and when, on the commencement of the dispute between the Theosophical Society and the Arya Samaj, the letter in question was published (by the Colonel), it was, at once, pointed out that this letter had never been received.

    On page 397 of his book (The Old Diary Leaves) the Colonel says that the belief which the Swami gave expression to in his letter on 21st April 1878, was “antagonistic to the sentiments, which he expressed in August last in defense of his Veda-Bhashyat” and that he declared his approval of the opinion of Professor Max Muller and other Europeans who hold that the God of the Vedas is an Impersonality.

    The assertion is clearly without foundation, for the Swami never said in anything he ever wrote that God was an Impersonality or a mere force without any individuality. We are assured by the Colonel that Mr. Hari Chand Chintamani wrote to him in his letter of 30th September to come into India, where personal interviews would settle everything, and that it was the assurance contained in this letter which brought Madam Blavatsky and himself from America. Taking for granted that what the Colonel says is true, it is worth enquiring whether Mr. Chintamani oculd send a reply to the Colonel’s letter dated 24th September 1878, on 30th September 1878. Clearly not, and we have it on the Colonel own authority that he never

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    objected to the Swami’s beliefs before the 24th September, 1878. In other words, prior to 24th September, there was no dispute between the Theosophical Society and the Arya Samaj, which should necessitate the writing, on the part of Mr. Chintamani, the letter, dated the 30th September, 1878. The necessary conclusion from this is, that before the Colonel and Madame Balvastsky set foot in India, the Swami had not the slightest suspicion that the gentleman and the lady were disbelievers in God and were believers in some mere force.

    Colonel Olcott and Madame Blavatsky visit to interview Swami Dayanand.
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    The Colonel and Madame Blavatsky set off from New York ont 17th December, 1878, and met the Swami at Saharanpur on 29th April, 1879. Writing of the interview, the Colonel says that the interpreter told him that Swami’s conception of God was exactly the same as that of the Vedantis of their Parbrahma. We confess we find it rather hard to believe that the interpreter should have helped the Colonel to run away with a wrong idea, considering that a book embodying a complete refutation of Vedantism had already been published by the Swami, and considering further that the Swami’s beliefs as regards the Nature and character of the Deity has been only too clearly set forth in this letter of 21st April, 1878. Whatever the Colonel might say to the contrary, the Swami still saw no reason to suspect that the Americans were materialists or any such thing: on the contrary, he believed them to be thorough believers in God and in the Vedas, as the following letter of his, addressed to the Secretary, Arya Samaj, Shahjahanpur, shows:-

    ”Om Tat Sat. – Happiness and peace to the Secretary, Arya Samaj, Shahjahanpur:-

    ”Be it know to you that we are going to communicate a happy news in the interests of all concerned. The news in question is that we had an interview on 1st May, 1879, at Saharanpur, with colonel H.S. Olcott and Madame Blavatsky, who sent letters from America to our Samajes. We found them wiser and far more talented than what their letters had prepared us to expect them to be, and they appeared to us perfectly cordial and gentlemanly. We enjoyed there company for two days at Saharanpur, and all the Arya Samajists showed them due respect. The minds of people were extremely delighted at hearing their lectures. After the (expiration of the period of two days), they accompanied us to Meerut.

    ”All the members of the Samaj gave them a fitting reception, and their lectures were charming that all felt pleased at hearing them. And the lectures were so attended by the gentry and nobility of the station, by the Officials and the Europeans, for five days running. And whoever brought forward any objections against the true Shastras, the same had an appropriate and right answer. In other words, the Americans thoroughly convinced everybody that ll that is good and scientific can be had from the Vedas alone, and that all creeds repugnant to Vedic Teachings are based on cunning and deceit. After the lectures, the above-mentioned gentleman and the lady left for Bombay (7th May, 1879.) We shall stay here for some days more yet. Our contact with the above-spoken-of individuals (from America), will be instrumental in helping the regeneration of India and other countries. Just as an extremely good

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    medicine destroys a disease all sooner with the assistance of good diet, even so our our meeting with the Americans will, by spreading the Vedic Religion in Aryavarta and other countries, destroy, in a comparatively shorter space of time, the disease of untruth. And the disposition and character of the above-spoken-of personages appears to us to be of a very superior type, for these people are ready to exert themselves, to the utmost of their power, to help the Vedic Religion. As to the report set afloat by Babu Harish Chandra Chintamani, that these people are conversant, with the ‘black art,’ and practice tricks like fraudulent men, - this report is unfounded. For that which is called necromancy of magic is really nothing more than physical science. The ignorant look upon the achievements of physical science as those of magic.

    ”The Americans have chosen to have recourse to physical science to dispel the doubts of the ignorant, and to lead them to the right path, and there is no harm in their having done so. Men like Harish Chandra, however, see something objectionable in all this. Thus Harish Chandra had so filled their minds with doubts that we are unable to specify the extent of the mischief wrought. But all their doubts have been removed by their meeting us. Just mark the dishonesty of Harish Chandra! He has already hindered the work of the publication of the Veda-Bhashya to a considerable extent, and is still hindering it.

    ”Hence it behoves all Arya brethren to regard him hence forward as one expelled from the Arya Samaj, and never to place any trust in him in future. Be it known that our Rishis and Munis of ancient times were so advances in sciences that, through their physical powers, they could read the secrets of every heart. Just as the material scientist can make external inventions like those of the Railway and the Telegraph (regarded as achievements of ‘magic’ by the ignorant) by means of physical science, even so the Yogis can do wonderful deeds by the agency of their internal hidden powers.

    ”There is nothing to be surprised at in this. For that which common mortals can accomplish by the agency of external means, the Yogis can accomplish on a far grander scale by the agency of their internal forces. Just as the application of the external has to do with the outward and tangible, even so the application of internal things (powers) is (with impalpable and hidden).

    ”A man can see an external result, brought about by the use of external means, with his eyes; but the result brought about by the use of subtler things (forces or powers), he can’t see with his external visual organs. This is reason why the achievements of subtle operations excite the wonder of the common people. Of course, it must be admitted that there are many vile persons, who, though unacquainted with this secret knowledge, ‘spread the snare of cunning,’ and thereby bring discredit on the true sciences.

    ”Hence, the false one should always be treated with contempt, and the true ones with respect. And as soon as a person is found to be false, he should be given a wide berth. After many days the trickery of Harish Chandra has come to light and hence he has been expelled from the Arya Samaj. Similarly, the moment a member of an Arya Samaj is discovered to be false, he should be deprived of shi membership and turned out, be who he may. Have always

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    an eye on the dealer in falsehood, for doing this is identical with regenerating, and prsons of truth invariably possess this trait of character. A man is said to have acquired gyan (true knowledge), when, on discovering his own untruth, he looks upon falsehood as such in the consciousness of his soul, and when the renounces it without delay. For such a man it is the easiest thing to give up the company of others when he finds them false. Unless a person does so, he can neither reform himself nor others. Now we conclude this letter of ours with the declaration that we have become convinced, on the strength of their previous correspondence, and by, conversing with them for seven days, that the body (tan), mind (man), and wealth (dhan) of these Americans is for the advocacy of truth and destruction of untruth; yet for the good of all, even like those of our own men who are laboring (for their country’s good) from conviction.
    ”Meerut:
    ”8th May, 1879.

    ”(Sd.) Dayanand SARASWATI

    We may be permitted to reproduce another letter of the Swami dated two or three days earlier, and containing, like the foregoing, his opinion about the Americans:-

    ’…..Colonel Olcott and Madam Blavatsky attended the (Meerut) Samaj today; the Colonel will preach in the Meeurt Cantonment, and the two are going to leave for Bombay in a say or two. Their beliefs do not differ from those of the Arya Samaj; in other words, their ideas and conduct are in conformity with the teachings of the Samaj. For during the four or five days we have had occasion to talk with them, they have appeared to us pure-hearted. And as regards your saying that our name has been put down as that of a member of the Theosophical Society, we should have shown the Colonel the patra (chit), had you sent it to us.

    ”Yet we did speak to the Colonel orally, and he replied that hitherto the object of the Theosophical Society had been to admit into its fold representatives of all creeds, and to let them hold had express their different views; but that now, having understood the principles of the Arya Samaj, the authorities of the Society should proceed just as we should direct. The former procedure (he assured us) would not be adopted henceforward, and the individual who did not accept the principles of the Arya Samaj, would cease to be a member of the Theosophical Society. When Bhai Moolji returns (to Bombay), he will explain to you the facts more clearly. – May 5th, 1879.”

    In the year 1880 differences arose, and ugly rumors began to be set afloat. To set the public mind at ease, the Swami thought it advisable to issue the following hand-bill:-
    “Be it known to alal good men and friends that we have thought it necessary y to declare and define the nature of the relations subsisting between the Arya Samaj and the Theosophical Society, for the reason that many people have commenced putting us questions on the subject, and, misunderstanding the nature of the relations, have come to form a wrong opinion about the same, thinking that the Arya Samaj is a branch of the Theosophical Society. Hence, it has
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    become incumbent on us to remove doubts like these. If questions like these (namely, whether the Arya Samaj is a branch of the Theosophical Society, etc.), are not publicly answered, there is the possibility of many people being utterly misled, and of undesirable fruit being the result thereof. This being the case, we will, for the benefit of both Aryas and Un-Aryas, declare the facts, so that by the truth becoming strengthened and doubts being destroyed, happiness may go on ever increasing. Through Babu Harish Chandra Chintamani at one time President of the Bombay Arya Samaj, Colonel H.S. Olcott and Madame Blavatsky, President and Secretary of the Theosophical Society, New York (America), came to know of the principles, etc., of another Sabha (i.e., the Arya Samaj), and shortly after this sent us a letter (Chetra 1935), requesting that we would give them also the primeval Arya Vedic Teaching and Science.

    ”We were extremely delighted at the receipt of the letter, and answered that we should give the writers all the instructions that our leisure would permit. After this they sent us a Diploma, as they intended to make the Theosophical Society a branch of the Aryavarta. On the Diploma being returned to them, they convened a meeting of their Society. Many of the Members gladly agreed to the change proposed but many said that they would declare assent or dissent mature deliberation.

    ”When differences thus arose in the ranks of the Theosophical Society, another letter came to us (from the President and the Secretary), enquiring ‘What should be done now?’ We wrote, in reply, that there were many people in Aryavarta too, who refused to accept the principles of the Arya Samaj, and that consequently there was nothing to wonder at in the Americans doing the same. Whatever persons, we added, gladly accepted the principles of Arya Samaj, the same should be enrolled as followers of the Vedic Faith; but those that did not accept them, they should be permitted to remain members of the Theosophical Soceity only. Having written this and other things, we sent the letter to Babu Harish Chandra Chintamani, desiring him to translate it into English without delay and forward it to America. But the gentleman did not send the letter to New York. When the answer (to the letter from America) did not reach the authorities there in time, they (of themselves) gave to the members our answer, - namely, that those who believed in the Vedas as pure, eternal and Divine, should be considered as belonging to the ‘Vedic Branch,’ as such, members of the Arya Samaj, remaining however, at the same time, members of the Theosophical Society also, for they were, so to say, part and parcel of the Society too. In other words, neither the Arya Samaj is a branch of the Theosophical Society, nor the Theosophical Society that of the Arya Samaj.*



    *See foot note on page 71. Also compare with the Colonel’s words his learned and veracious Colleagues:- “Alas! All this was written some time ago. Since then Swami Dayanand’s countenance has changed completely towards us. He is now an enemy of the Theosophical Society and its founders – Colonel Olcott and the author of these letters. It appeared that on entering into a offensive and defensive alliance with the society, Dayanand nourished the hope that all its members, Christians, Brahmans and Buddhists, would acknowledge his supremacy, and become members of the Arya Samaj. Needless to say, this was impossible. The Theosophical Society rests on the principle of complete non-interference with the religious beliefs of its members. Toleration is its basis, and its aims are purely philosophical. This did not suit Dayanand. He wanted all the members either to become his disciples, or be expelled from the Society. Ti was quite clear that neither the Council nor the President could assent to such a claim….” (From the Caves and Jungles of Hindustan’)

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    Even so should it be understood by all good men, and no one should let himself be under a different impression. Is not it, only think, a significant fact that just when the Arya Samaj was established at Bombay, the Theosophical Society came to founded in New York? Even as the principles of the Arya Samaj were framed and accepted, even so the principles of the Theosophical Society were farmed and believed in, and, further, even as our reply for the benefit of the Vedic Shakha (Branch) and the Society directed, even so the Americans (in New York) proceeded (in spite of their never actually having received our letter)? It not the hand of God in all this? Is it not beyond the power of the alpagya jiva (conditioned soul) to make such things come to pass? – namely, to ordain, that the things which are being done on this side of the earth, shall be simultaneously done in the region of the antipodese?

    ”To the Being by whose power all these wonders have been wrought, the Being, who, after the elapse of five thousand years, ahs once more established a bond of brotherhood between the righteous people of Aryavarta and the natives of America, by making them believe in one and the same eternal, well-tested Vedic Dharma and in what pertains to it, - to this Being, the Almighty Parmatam, we offer innumerable thanks praying to Him in these words: ‘Omnipotent, all-pervading, merciful and just Lord! Even as Thou hast accomplished (for us) this wonderful deed, even so do Thou establish all other righteous people throughout the world in this true Vedic Religion, so that, as the result of this, all men giving up mutual hostility and uniting themselves in friendship, should leave off injuring each other, and labor for the good o one and anther.’ And our prayer to men is: ‘Do ye, in the spirit of the prayer offered to the Deity, bestir and exert yourselves, so that, as the result thereof, we may free each other from pain, and ever enjoy bliss.

    ”(Sd.) Dayanand Sarawati.

    The above hand-bill was issued on 26th July, 1880. after this, on 10th December, 1880, the Colonel and Madame Blavatsky, on their way to Simla, met the Swami at Meeurt, and, after some two years residence in India, thought it was time that the Swami should have an insight into their real belief (about God). In terms that had nothing of the equivocal about them, the learned madam Blavatsky told the Swami that her companion and herself had not faith in God. The Swami was astounded on hearing the confession, and said that atheism was the greatest lie in the world possible, and that he would convince them ere long that it was so. For two years the Swami was trying to hold a shastrarth with the Americans, both in public and private, but would not do, and, at last, disgusted with their evasions and insincerity, he delivered an exhaustive lecture on the “Theosophical Society’,” and had the following tract, embodying

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    the substance of the speech, distributed among the people, thus separating the Arya Samaj from the Society, of so-called Theosophists, for ever:-

    The Golmal Polpal of the Theosophists.
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    ”Shri Swami and the Arya Samajists had been led to believe from the previous letters and actions of the Americans that the well-being of Aryavarta would, to certain extent, be promoted by them, but that impression of his has proved unfounded, because:-
    • ”They said in their first letters that the Theosophical Society was to be regarded as a branch of the Arya Samaj, but subsequently they changed their mind (and did not declare their Society as a branch of the Arya Samaj).
    • ”They said that they were coming as students to understand and embrace the Vedic Religion, and to acquire a knowledge of Sanskrit. They have not only failed to keep the promise, but have become disbelievers in any and every Dharma whatsoever. They never studied any Dharma in the capacity of an inquirer, have not yet commenced studying Sanskrit, nor is there any hope of their ever doing so.
    • ”They gave the Swami the assurance that income from fees, paid by the members of the Society, should belong to the Arya Samaj, and that a good number of books should be presented to the Samaj. They never kept their word: on the contrary, the seven hundred rupees sent to Harish Chandra Chintamani , they pounced upon and never said so much as to a word about the ‘engulphing!’ They not only did not present any books to the Samaj, but actually went so far as to unblushingly realize Rs. 30 for a book they presented to Babus Chhedi Lal and Shiv Narain, who had spent hundreds of rupees in giving them a reception and in providing for them conveyances, lodgings, etc. (at Meerut): yes, this the Colonel and Madame H.P. Blavatsky did. Again, the Lahore, Amritsar, Saharanpur and other Samajes gave them each a handsome reception, but hey never put an value on the same. And the Swami also benefited them as far as his leisure would permit, but instead of feeling grateful to him, they are barefaced enough to assert that they gave the Swami much assistance.

      ”The Swami, however, asserts that the assertion is unfounded. And if they did assist him, why won’t they declare, how? As they will not specify the nature of the services they allege to have rendered to the Swami, nobody can be expected to give credence to what they say.

    • At the outset they admitted in their letters, and after they had arrived into India’ that they were believers in God. But subsequently they, in utter disregard of their previous professions, both declared, in presence of the Swami and many other gentlemen Meerut, that they did not believe
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      in God. Is not this contradiction of what they said at first? Upon this declaration, on their par, the Swami said:
      ”You prove that belief in God is wrong, and I will prove the contrary. Whatever is found to be the truth, let that be believed in.”
      They would not agree to this too.*
    • ”When they were about to come into Aryavarta, they got it printed, in the columns of the Indian Spectator, dated 14th July, 1878,** that they were neither Buddhists, nor Christians, nor Brahmans, believeing in the Puranas, but that they were Arya Samajists. Now they have, in contradiction of what they said before got it published that they had been for years Buddhists, and are Buddhists even now. Is not this cunning and trickery? And it is evident from their letter of January, 18880, that they were believers in God. Only eight months after this declaration, they affirmed at Meerut that both of them were atheists. Was not this conduct on their part deceitful?
    • ”On their arrival here they agreed that the Theosophical Society should be a branch of the Arya Samaj, but subsequently they came to assert that neither the Central Society was a branch of the Arya Samaj, nor the Arya Samaj a branch of the Central Society, but that the Vedic Shakha (Branch) was common, to both. Now, in defiance of their previous declarations, they have got it published that their Society never became a branch of the Arya Samaj, and that theirs is an entirely separate body, having nothing to do with the Arya Samaj. Is not this one of their objectionable freaks?

      ”When they founded their Society in Bombay, they enrolled the Swami among their members without the Swami having ever asked them to do so, and without their ever having previously consulted the Swami on the subject. When they first met the Swami at Meerut, in company with Moolji, the Swami asked them why they had put him down as a member of



    *This refers to the following very noteworthy circumstance. In September 1880, when at Meerut, Madame Blavatsky, in the presence of Babus Baldeo Parshad and Jwala Parshad, the theosophists, and alarge number of Arya and other gentlemen positively denied the existence of God or any blind force, other gentlemen positively denied the existence of God or any blind force, as she pleased to name it, and declared herself a Nastic (atheist). All the gentlemen present were naturally shocked at such an expression from her. Swamiji told her that, should it take him months, he must convince and prove to her the existence of God of the Vedas, but she declined to hold any conversation on the subject, and stated that she would not remain if such a conversation were held.’ Reply to extra Supplement to the Theosophist, by Lala Umrao Singh

    **”It is this wisdom Religin which the Theosophical Society accepts and propagates, and the finding of which in the doctrine expounded by the revered Swami Dayanand Saraswati, Pundit, has let us to affiliate our Society with the Arya Samaj, and recognize and accept its Chief as our Supreme Religious Teacher, Guide and Ruler…..You see then that we are neither Buddhists, in the popular sense, nor Brahmanists as commonly understood, nor, certainly, Christians. Say that we are of the Arya Samaj, and that we give heart and soul to the advancement of its holy and beneficient work, and that will include everything.” (New York, May 29, 1878).

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      their Society without his permission, and requested them to strike his name off. The Colonel assured the Swami, in reply, that such a thing should never be repeated in future, and that they should strike his name off. Afterwards, when they met the Swami at Kashi, it was discovered that they had not struck off his name yet. Then the Swami wrote them a strong letter, asking them to strike off his name. They wired to know, in reply, what they should write (in place of the words – member of the Theosophical Society).

      ”The answered by wire, telling them to write Vedic Dharma Updeshak instead, as desired by him at the very outset, adding that he was neither a member of their Vienna Society, nor of any other similar Society: he was a follower of the Vedic Faith which he could not give up to associate with anyone. But, in spite of that Madame Blavatsky, while at Simla, wrote him such an objectionable letter that no upright man could approve of its tone and spirit. Was this worthy of them? The Swami never wrote to them, nor personally authorized them to make him their member, but, for all that, they did make him one. Was not this shameful?.

    • ”Their promise at Meerut that they should never henceforward ask any Arya Sabhasad to become a member of their Society, they broke, for only two days after the promise had been given they ddi their best to persuade, during the journey, Lala Chhedi lal, who accompanied them as far as Umballa, to identify himself with their Society. They further sent him a letter from Simla, advising him to accept the membership of their Society.

      ”Seeing them having recourse to such deceit and farud, the Swami delivered a lecture at the anniversary of the Meerut Samaj, declaring, in the course of his remarks, that it was not necessary for a follower of the Vedic Religion to become a member of their Society, for the principles which the Arya Samaj believed in, were not professed and believed in by the Theosophists. It was this remark which made Madame Blavatsky write from Simla the objectionable and untruthful letter she did, and the Swami also answered it as it deserved.

      ”After that the Swami came to determine that on his visiting Bombay, he should come to an understanding with them on every point. This determination of his was exactly the determination of the Bombay Samaj also. When the Swami reached Bombay, many Arya Sabhasads and the Colonel also received him at the station, and when the Swami had arrived at the place fixed for his residence, he had a long talk with the Colonel, informing him (at the conclusion of the conversational) that there were many things yet to be talked on. The Colonel made no clear reply to this. When he came to the Swami to have a talk about Rev. Cooke, the Swami once more told him that it was high time that

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      a conversation (discussion) should take place between himself and him. The Colonel answered that such a discussion should come on (ere long), but finding that the matter was being delayed, the Swami sent, through Pana Chand Anandji and Rao Bahadur Pandit Gopal Rao Hari Desmukh, word to the Colonel that he (or Madame Blavatsky) should come for a conversation, and that, in the even of his still evading the Swami’s request, the real facts should be proclaimed. Pana Chand brought back the answer to the Swami that Colonel Olcott would come for a discussion on 27th March, 1882. The Colonel, however, failed to keep his promise: on the contrary, he left Bombay for Jeypur, from which place he wrote to the Swami that had been unable to see him and that Madame Blavatsky would have a discussion with him in his (Colonel’s) place. But Madame Blavatsky too never came.
    • ”Seeing how matters stood, the Bombay Arya Samaj had a notice issued, announcing that the Swami would deliver, on the following day, a lecture on the relations which originally existed between the Arya Samaj and the Theosophical Society, and those that existed at present between the two Bodies, showing, in the course of the lecture, their conflicting nature. Madame Blavatsky had one clear day to come and have a friendly discussion, but she did not come, and so the Swami delivered his lecture.

      ” Noticing the lecture they write in their paper, the Theosophists, that the Swami delivered his lecture without having previously informed them of his intentions. Is not this an untruth? In the lecture, the Swami read out their letters, showing how the former professions and actions of the Theosophists differed from their present; how they said one thing and did quite another. They professed to be trying to promote the well-being of Aryavarta, but they appeared to be only ding it harm. For instance, the Swami dissuaded them several times from writing stories of evil spirits, demons and fiends in the Theosophist, for, as he said, these tings were untrue and opposed to science. And what was untrue and unscientific should ot be allowed to go into papers, for the great reason that the Theosophist had a circulation in this country as well in Europe, and (if it contained such stories) the Westerns would think that the people of Aryavarta believed in what was foolish and nonsense. They have not heeded the Swami’s counsel up to the present time. In their first letters they gave the Swami the Assurance that they would follow and believe in what the Swami should teach them. Can those professions of theirs be regarded as science?

    • ”The letter addressed to the Rev. Mr. Cooke was written by the Colonel with his own hand, and it was dictated by the Swami. In this he put down, deliberately and of his
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      own accord, the expressioin, which religion is ‘most Divine’? (i.e., which religion has the greatest connection with the Deity!) as a translation of the Swami’s words. The expression ‘most Divine’ expresses anything but the Swami’s meaning. When, after the Colonel’s departure, the Swami had the letter read out and translated to him, he found that it was incorrect. On the Colonel’s again coming to the Swami, the letter had the expression expunged and put down, in its place, the words:
      ‘When the discussion between you and me takes place, it will become evident which religion is of Divine Origin, and which not.’
      in spite of this the Colonel had the wrong letter printed. Was this worthy of him?
      ”Among their principles are the following:-

      ’(We are) Theosophists, or believers in God! The Society does not levy fees; no religion is higher than this! Christianity should be always opposed! He who is unborn, Who has been created by none but Who has created all, that is God.’ To charge a fee of ten rupees now and to praise whatever ‘creed’ forms the subject of their lectures for the time being – is not all this after the fashion of flatterers and begging-bards?

      ”It is not all necessary that any more should be written for the wise. What has been said above will enable everybody to understand the real facts. The object aimed at in issuing this pamphlet is to point out that nothing bu harm can come to Aryavarta and to the Arya Samajes by keeping up a connection with the Theosophical Society. For what their real objects is, they alone can tell. Were they pure-minded, why would they do such deeds and write such letters? When they are such dangerous atheists, so unfaithful to their word and so selfish, Aryavarta and the Arya Samajists and other Aryas had better give up the hope that they will do any good to the country.

    ”A further illustration of their chicanery may be given, one of the many (that may be given). At first they lauded and extolled the Swami, but when the Swami would not be caught in their snare, they commenced talking of Koot Hoomi Lal, a person whom nobody has seen or heard of. If they fail to compass their selfish end through his assistance, they might call him Gotra Koot Hoomi Singh. They assert that Koot Hoomi Appears to them, and works wonders. ‘Here,’ say they, ‘is is photograph; letters and flowers fall from above, and things lost can be found.’ All those assertions of theirs are wholly untrue. For not to speak of others, Colonel Olcott and Madame Blavatsky themselves, on their arrival at Bombay for the first time, had their clothes, etc., stolen, but could never find them, in spite of their taking the resources of the Police to the utmost of their power. Why did not they get the stolen things brought to them by the power of their magic? And when they were unable to recover the same, who can put faith in what they allege they accomplished at Simla? When the Swami had a talk with Madam Blavatsky on

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    ‘yoga,’ at Meerut, Madame asserted that she practiced yoga as taught in the Yoga and the Sankhya Shastra. On the Swami’s desiring her to explain the methods of the yoga recommended by the Shastras, no answer whatever was forthcoming. In other words, it is only mesmerism or the juggler’s art which they can practice. Those who practice yoga, though but to a small extent, they are always the same externally and internally, and in their dealings they are upright.

    ” The dealings of these people are marked by deceit and falsehood. If they knew yoga ever so little, they would not be such dangerous atheists, unbelievers in God. That they are wholly ignorant of yoga, is proved by the single fact o their having no faith in God. Hence the certain conclusion from all this is, that their contradictory professions and doings do not deserve to be put faith in, and the best thing is, therefore, to keep aloof from them.”

    The result of the Swami’s lecture and of the distribution of a pamphlet embodying the substance thereof was, that the founders of the Theosophical Society cleared off to Madras bag and baggage. Many Europeans, who had marveled at their strange feats, now learning that a distinguished teacher, like Swami Dayanand, had exposed them in consequence of which they had fled from Bombay, came to see the Swami. Among these visitors were Colonels and Generals. At the time the Swami sat with his body besmeared with ashes. A conversation ensued, and they were extremely pleased with the interview, praising his profound scholarship and his fearless exposure of the tricks of the Theosophists.

    Shortly after this the members of the Lahore Samaj, and other members also, having discovered and thoroughly understood the Nature of so-called wonders and mysteries, made the frauds known to the public. The Madras Christians did the same. One of them won the confidence of the wonder-workers, and, going behind the scenes, saw everything and had the results of his observations and experiences published in the columns of the best-known papers of the country, in a pamphlet form.

    AT CHITAUR
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    Leaving Bombay on 24th June, 1882, and passing through Indore and Ratlam, the Swami reached Chitaurgarh. Who, be he a foreigner or a native of the country, can pronounce this name without emotion! Chitaur is associated with events and memories which can never be forgotten, which must stir every brave heart with admiration (whatever the character of that admiration) to its deepest depths. It is pre-eminently in the noblest sense of the words, the hero and the martyr’s spot: it is the patriot’s dearest spot on earth. Freedom’s cause has nowhere been fought with that unwearied persistence and that the lofty desperation with which it was fought on this spot. The bravest of the brave, the fairest of the fair sacrificed themselves, deliberately, eagerly, with the intense ardor of a religions devotee meeting death for His God and his faith’s sake, on this battle-field, in order that the Rajput honor might be preserved and the Rajput harem be secured against the intrusion of the impure

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    ruthless stranger. Where was it that that queen of beauties, that impersonation of chastity, Mahrana Bheem’s wife, with hundreds of Rajput ladies of the highest families, cheerfully flung herself into the devouring flames, to be beyond reach of an implacable and licentious foe? Where was it that Fateh Singh, with his newly-married wife and his aged mother, fought and fought till he fell to rise no more? Where was it that the immortal Pratap received the inspiration which armed him with inflexible resolution to uphold the glory of the Sessodia race at every cost.

    Everything in and around Chitaur must serve, so long as the Hindu race and the Hindu tradition remain, so long as European civilization does not become extinct, as a memorial of the highest order of chivalry, of unique devotion of duty, of virtue in its sublimest form, of patriotic fervor of the most exalted type. Nothing strange that a man like Swami Dayanand should receive at the hands of the representative of Bappa Rawal, - Maharana Sajjan Singh, the reception did!

    AT OODEYPUR
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    In defense to the request already made more than once, the Swami after a short halt at Chitaur, left for Oodeypur, the Capital of the State, and arrived there, in company with Swami Atmanand Brahmachari Ramanand and Pandit Bheem Sen, on 11th August, 1882, putting up, as desired by His Highness, in the Naulakkha Bag.

    A few days. Company was more than sufficient to strengthen the conviction in the Maharana’s mind, that the individual before him was an extraordinary individuality, an individual who could clean and purify, shape and mould, other individuals for highest purposes, - one whose society could not be sought after too much by men in every condition in life, by great men and princes especially as them must always, more or less, serve as ‘models’ to hundreds and thousands of souls, upon whose destinies they presided, and they could but do them harm if they were bad models. His Highness saw much of the Swami as his leisure would permit. He visited him at his quarters morning and evening, in the morning generally accompanying him in his walk, and in the evening studying with him.

    Before long His Highness had gone through particular portions of the six Darshanas, some portions of the Manu Smriti (particularly those dealing with Rajniti), a portion of the Mahabharata (Van parva, etc.), and the rudiments of Vyakarna (grammar). His chiefs and courtiers were always present when the Manu Smriti and other works were read and explained, and they heard everything with the deepest attention, with a mind disposed to learn. In a letter written by the Swami (4th March, 1883), the following lines occur: “His Highness visited me almost daily, and had satsang with me for four or five hours, in a spirit of love. He read with me the principal portions of the six shastras, the three chapters of the Manu Smriti on government, all the valuable verses in Vidarparjagar, etc., some Vyakarna, and the rudiments of the method and are of paraphrasing.”The Swami also taught the Maharana upasnavidhi (the method of performing upasana), and gave him a clear idea of his daily duties, a timetable having been prepared for the purpose. As the result of the updesh, His Highness was a new man, - regular in his devotion, self-controlled, and never permitting women of ill-fame so much

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    as to appear in his presence, and thoroughly aware of the evils of polygamy. At his request the Swami assisted him in the performance of a grand havan 9near the Nilkanth Mandir), which lasted for several days. The four Vedapathis were present, the hotris, etc., were in attendance, and everything was being attended to as it ought to be. The final ahuti was thrown by His Highness on the Vasant Day. Need we doubt that henceforward the Agnihotra was daily performed in the palace?

    One great reform which the Swami’s updesh brought about in the Mewar State was the introduction and use of the Devanagri character in all State offices, - a reform the value of which can never be over-rated.

    A discussion between the Swami and a Muslim.
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    There was a , at Oodeypur, a discussion between the Swami and Moulvi Abdul Rahman, Superintendent, Police, and one of His Highness’s Judges. The subjects chose for discussion were:
    1. ”What is the Veda?”
    2. ”Are all men descended from a common ancestor, or do they come from different races?”
    3. ”Since when had man existed and when will he cease to exist?”
    4. ”Is, or is not, Matter eternal?”
    5. There was a fifth question, of a personal nature, which asked if the Swami was a literary or a religious leader?
    The discussion lasted three days, and on the Moulvi’s insisting on the Maharana to give his decision, His Highness gave his verdict in favor of the Swami.

    The Swami, with a view to securing permanency to the interests of the Vedic Religion in the State, conceived the idea of establishing a Vedic Pathshala at Oodeypur, but before a fund could be started to give a practical shape to the idea, the scheme, for one reason and another, fell through, and nothing was accomplished. The Swami was, further, for opening a school or college in the place, where the children of the nobility and gentry might be practically unstructed in their nityakarma (daily duties), and where they might be trained in the use of arms. The Maharana approved of the proposal, and it was greatly appreciated by his chiefs also. A plan of the needed institution was prepared and duly inspected and examined by the dignitaries of the court, but before long, after the Swami had taken his leave, the Maharana fell ill, and the disease terminating fatally, all came to naught.*

    And anecdote of the Swami is related in connection with his stay at Oodeypur, furnishing one more illustration of his stern, uncompromising devotion to principle. It is said that the Maharana, in the course of conversation, one day counseled the Swami, in a humble but serious tone, to give up denouncing idolatry as a ‘matter of policy.’ “Your holiness knows,” added His Highness, “that this State is spiritually subject to the Linga Ishwara Mahadeva. In case you cease from running down idol-worship, I shall give you the Mahantship fo the Mandir wherein the Linga reposes. You then be master of lacs of rupees, and the State will be spiritually subject to you.” The indignation of the Swami at the proposal may be better imagined than described, and his reply was:



    *The Maharana died on 24th December, 1884.

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    “Neither this insignificant State of your nor your Mandir has power to alienate me from God and His eternal Word. You should not say to me what you have, I do not care for your lacs at all.”
    The Maharana was, perhaps, not wholly unprepared for the outburst to which he had been treated, and he hastened to remark: “Your Holiness, I was only trying you!”

    There was another anecdote of a different kind, but sufficiently interesting to be reproduced. The Swami was one day talking to distinguished audience, when a Native Christian interrupted him, and insisted upon having an answer to his question without delay. The Swami desired him to wait a little, but would not. “ Well, what is your question?” said the Swami. “Whence do we come, where are we and where shall we go?’ “You come from pol (void), in pol you are, and into pol you will go,” was the answer! The man began to grumble, but the Swami quietly said: “ You have had your answer. Now sit down and find out for yourself whether it is the right one or not.”

    Doubtless, the effect of the Swami’s updesh on the Maharana had been of a most satisfactory character. The Swami in a letter, dated 7th October, 1882, said:

    “I have seen few individuals possessing so much gentleness and goodness of heart, of such ennobling and grateful dispostion, so gentlemanly and courteous, so cheerful, intelligent, etc., as His Highness, the sun of the Aryakula (Arya race).”
    Pandya Mohan Lal Vishnu Lal, noticing the change that came over His Highness by reason of his associating with the Swami, says: The Maharana, through the updesh of the Swami, became a completely regenerated man.” There is no exaggeration in these words, His Highness respected and revered the Swami as he had really respected and revered no one before. When receiving updesh, he would insist upon occupying a seat much lower than that of the Swami, observing; “Your Holiness is my guru, and I have no right to occupy a seat as elevate as yours.” It was only when the Swami would no longer be crossed that His Highness consented to take a raised seat, and the Swami had reason on his side. Said he to the Maharana: “If I don’t show respect to Your Highness, how can your subject respects you as they should?”

    It might, perhaps, be expected that the Maharanis would not, if possible, lose the chance of seeing the man for whom their lord and master had such unbounded regard and respect, and of whom he always spoke in no common terms of praise. They made their wishes known to His Highness, who conveyed their request to the Swami. That Sanyasi at first would not consent to accede to the request, but finding that His Highness was bent upon having the longing of his consorts gratified, at last yielded to his importunities, saying: “If them must see me, let them come when I am in a trance.” The condition was accepted, and the Swami was deep in his samadhi, wholly unconscious of the world around, when the august ladies came and had a look at him. The fact was that the Swami wholly and absolutely dislike to have a woman introduced into his presence. “The Brahmachari,” he said, “must not look at a woman if he would have Brahmacharya remain perfect!”

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    It was at Oodeypur that the Swami made his final Will, constituting thereby the Propkarni Sabha to act, after his death, as the executor of his Will. The Will was read, and confirmed at the court of the Maharana in full Durbar, and a fund also was started with a view to enabling the Sabha to carry on the benevolent work entrusted to it. We shall notice the Will later on.

    When the Swami was bout to leave Oodeypur, the Maharana presented him with an address written with his own hands, in which His Highness gave expression to his sense of gratitude for the updesh and instruction he had received, observing that he could never repay the debt he owed the Swami, and adding that he should request him to stay longer but for the consciousness on his part that the great teacher’s personality was for the good of all. “I, however, hope” were the concluding words of the Maharana, “that you will come again and make me happy.’ A nazarana of Rs. 600, in aid of the Ferozepur Orphanage, and another of Rs. 2,000, in aid of the Ved-Bhashya, was presented, and was accepted. The companions of the Swami also had suitable presents. The Swami left Oodeypur on 1st March, 1883.

    AT SHAHPUR
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    The first time the Swami saw Raja Nahar Singh of Shahpur, was at Chitaur, in Samvat 1938, and it was the Raja’s request on that occasion that the Swami would visit his State as early as his leisure permitted him to do so. Now was the time when the Swami could accede to His Highness’s wishes, and the Raja perceiving as much, had sent some of his courtiers to Oodeypur, and these escorted the Swami into the Capital of the State. After a week spent on the way the Swami reached Shahpur on 9th March, 1883, and was received by the Officials of the Durbar with the greatest possible respect. His Highness would have advanced in person to receive him, but the Swami would not consent to this.

    On the very day of the Swami’s arrival at Shahpur the Raja accompanied by all his dignitaries and nobles, waited upon him at dusk, and the conversation that ensued (on dharmic subjects), lasted for some two hours. Fort he first five days this attendance at updesh was repeated, but after that it being settled that the daily visit should be of a more profitable character, His Highness commenced devoting two out of the three hours he was with the Swami to the study of the Shastras, and he had, following this plan, gone through the Manu Smriti, the Yoga Sutras, and some portion of the Vaisheshak during the two months and-a-half of the Swami’s stay in his dominions. Very often accompanying the Swami in his walks, His Highness also learnt from him, practically, the method of pranayam (controlling or restraining of breath for and during contemplation).

    At the moment of parting, the Raja presented the following address to the Swami:- “The repeated and most humble Namaste of the Ruler of Shahpur State to Parmahansa Parivirajkacharya Shrimat Swami Dayanand Saraswati, - I agree to furnish an Updeshak (preacher)

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    to belong to the Vedic Dharma Updeshak Mandli. He shall continue to receive a salary of Rs. 30 a month from my Treasury from today. The duty of Updeshak shall be to uphold and preach the Vedic Religion and expose and denounce false creeds.

    ”Although Your Holiness has stayed here for some two months and –a-half, yet doth my soul still hunger after spiritual food. But it having become evident that the Maharaja of Jodhpur is longing to see you, and hear the Vedic Updesh from your lips, so that he too might know truth from falsehood, and Your Holiness being disposed to gratify His Highness’s longing, I, too, under the circumstances, do not insist upon prolonging your stay in this place: on the contrary, I think it is better Your Holiness should go, for the reason that your personality is for the good of millions and not for that of one or two men. I have hope that you will come here again and thereby confer honor upon me.
    (Sd.) NAHAR SINGH
    ”Raja, Shahpur”
    ”4th Jeshth, 1940.

    His Highness gave a donation of Rs. 250 in aid of Veda-Bhashya.
    it was a Shahpur that ishwaranand received sanyas and was directed to go to Kashi to prosecute his studies there.

    AT JODHPUR – the descendants of Sevaji.
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    It was Maharaja Partap Singh who wrote to Swami Dayanand at Shahpur, on behalf of Maharaja Jaswant Singh, his sovereign and brother, to visit theRahtore State, and to preach the noble principles of the Vedic Religion there. The Swami, in compliance with His Highness’s request, left Shahpur for Jodhpur on 26th May, 1883. The first part of the journey proved one of the most trying of its kind. The sky had looked heavy and lowering for many hours past, and the rain now came down in torrents. The men were soaked, and almost the entire luggage came to acquire, under the downpour, a double or treble its previous weight. However, Ajmere was reached at last, and here the Swami allowed himself a day’s rest.

    Taking the train on the following day (in company with Lakshman Rao Deshmukh, C.S.I., Colletor, Khandesh District, who wanted to study the Yoga Shastra), the Swami got down at the Pali Station, a place some eighteen miles Jodhpur, and where some state Officials were waiting for him, with elephants, camels chariots, a postchaise, and some sowars. Setting out early on the morning of the 28th, and after making a few hours’ halt at Ropat, where the Jagirdar Thakur Girdhari Singh entertained the Swami and his followers most hospitably, the party found themselves at Jodhpur on the 29th, long before the sun had risen. A Rajkumar, in due state, advanced to receive the Swami, and conducted him to the bungalow of main Faizullah Khan, where he was to put up. Hardly had the Swami taken possession of the bungalow, when Maharaja Partap Singh and Rao Raja Tej Singh paid him a visit, the former presenting him with a mohar and Rs. 25 in silver. After a short conversation,

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    and after seeing that the arrangements in connection with the possible requirements of their distinguished guest and his men were as satisfactory as they could be desired, they said their namaste and withdrew.

    Marwar, like Mewar, though certainly not on an equally grand scale, nor to the same extent, ahs been rich in heroes and patriots. The history of Rajputana speaks of the achievements and exploits of the Rathores of the true, genuine type in the most flattering terms, and with justice. The sovereigns of Marwar nd the chiefs under them have often done and accomplished that which warriors of the very first order alone could do and accomplish.

    The Muhammadans and the descendants of Sevaji.
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    The Muhammadan rulers of India were frequently brought into collision with them, and though they might execrate and curse them ever so much, they could not but admit to themselves on every occasion that the descendants of the great sovereign of Kanauj and their kith and kin were, if possible, their superiors in bravery and far ahead of them in chivalrous feeling. When Sher Shah came into contact with the descendants of Sevaj,* their valor made him exclaim: “I had nearly lost the Crown of India for a handful of barley,” alluding to the poverty of Marwar!

    at the time when the Swami visited Jodhpur, the State was in any but an enviable condition. It was virtually governed by Muhammadans, one Faizullah Khan was the Prime Minister, and the immense influence he wielded was upheld and supported by his co-religionists more or less dominant in the State Offices. The Maharaja was on the most intimate terms with a Muhammadan woman of ill-fame, and her voice with him was as powerful as that of his most powerful Officials. Indeed, it was considerably more powerful.

    She was absolute master in the palace, and she could be such when she chose beyond its walls: in other words, she could interfere in affairs of State when it pleased her. The kinsmen of the Maharaja and Rajputs in general were unnoticed and uncared for. Mismanagement was everywhere, and justice was at a discount. Corruption and extortion were sucking up the life-blood of many an innocent man, and redress was difficult, if not almost impossible, to be had.

    The dacoits and highwaymen had their own way all over the land, and it seemed as if the authorities were all but unable to cope with the pest. Altogether, things in the great principality wore an ugly look, and one might think that the Swami could afford to forego the pleasure of visiting it. Many did not think so, and dissuaded the Swami from going to Jodhpur, observing that it was unsafe for him to be in the midst of so much unscrupulous selfishness, meanness and villainy, but the Swami knew what he was and what he could do, knew what he must do, in duty bound, in the interests of his Divinely-ordained mission, at every personal risk. Nor was the Maharaja, whatever his faults, and some of these were certainly great, entirely destitute of great virtues. He was to begin with, a most liberal prince, though his charity for the most part went to feed lazy Brahmans and idle and mischievous representatives of the Sadhu clan.



    *Seoji or Sevaji was the nephe of Jey Chand of Kanauj, who, on the overthrow of his unfortunate Uncle’s kingdom, emigrated with a handul of his brethren into Marwar or Marrowar (the region of death).) – From ‘the Rajasthan.’

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    The Maharaja, accustomed to a different order of things, at first failed to appreciate the greatness of the Swami’s personality. He knew that Sadhus and Sanyasis could be summoned at will and dismissed at pleasure. Money and rank had weight with these, and they never lost a chance of courting the same if they could help it. He was under the impression that Dayanand was like on of the Sadhus and Sanysis in question, that he would be the first t make advances and would win his good-will and pleasure by coming to see him at his palace or at his court. But in this he was mistaken, as he ultimately discovered. Fifteen days passed away without the Maharaja and the Swami seeing each other. His Highness thought that the Sanyasi would come to him, and the Sanyasi on his part, to be true to the traditions of his race, would not have it said that wealth and power were mightier than knowledge and wisdom.

    At last on the sixteenth day, the Maharaja, either prompted by some noble impulse from within or swayed by the good counsels of men like Maharaja Pratap Singh and others, came to see the Swami, and his coming, be it confessed to his credit, was after the coming of the Arya Sovereigns of yore to the huts of sages and saints. As soon as he was face to face with the Swami, he said his namaste, and offering a nazrana of five pieces of gold and one hundred rupees, in silver, was about to sit on the carpeted ground, when the Swami asked him to take a chair like his own. His Highness humbly replied that he was not entitled to sit on a chair in the presence of such personages as he, and begged to be permitted to sit on the ground.

    The Swami would not hear of this, and taking His Highness’s hand seated him on a chair. The updesh on “Rajdharma” (Duties of Kings) commenced, and lasted for there hours. The Maharaja was extremely pleased with al he heard and, when taking his leave, expressed a desire that the Swami would lecture every day. Agreeably to the wishes of the Maharaja, the Swami began a series of lectures, each lecture generally lasting for two hours from 4 P.M. to 6 P.M., and two hour were daily given to the answering of questions and to the removing of doubts asked and expressed. One day His Highness himself asking the question: “How can salvation be obtained?” the Swami replied: “the dispensing of justice rests with you, dispense justice, and that will secure you salvation.”

    The Swami’s lectures and updesh created a stir which Jodhpur had seldom witnessed before. The worst passions of the worst and stick-at-nothing were aroused, and ‘vengeance’ became the watchword of his huge and daring fraternity. The Swami questioned the privileges of the undeserving in every department of the State, denounced trickery and fraud of every description, advocated and upheld the cause of virtue with the eloquence of a stern and most earnest enthusiast, in public and in private, and boldly declared that those who ‘ate the State’s salt’ without rendering it good service in return were traitors in the sight of God and man. Such a man could not be tolerated, and must be made to smart, in some way or another. As to how far the Muslim community was excited by the Swami’s true, though unpalatable, utterances, may be judged from the threatening words of Faizulla Khan to the Swami one day:

    ”If it were a Muhammadan government now, you would not live to preach such things!”
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    To which the Swami replied:

    ”if it were so, I would set two Rajputs at your heels!”
    Whatever plots the enemies of righteousness might hatch and whatever they might say in his hearing or in their secret councils, the Swami was not one to fear them: he feared God, and naught else.

    Rebuking the Maharaja and his concubine.
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    The Maharaja visited the Swami thrice during his sojourn in his State, and thrice did the Swami visit him in return. One do the latter’s visits proved to be most unfortunately timed (or, in reality, most unfortunately timed) for His Highness. When the Swami arrived at the Maharaja’s quarters, his favorite and all-powerful prostitute – Nannhi Jan – was sitting with him. Coming to know that the Swami was at the gate of the palace, His Highness hastily made a sign to his attendants to take the woman away. The attendants placed her in a sedan-chair, and were about to move off when the chair suddenly swayed down to one side with unequal weight, and no additional man being near, His Highness became one for the time being, and put his own hand to the conveyance to steady it!

    But lo! Before the chair, with its burden, had time to disappear, and His Highness to retreat from it, the Swami entered and saw what was going on. His astonishment and his pain at the sight no one can describe. The representative of the great Jaswant Singh, of Ajit Singh, humiliating himself so utterly for the sake of a degraded female! Full of indignation he exclaimed:

    “Alas! That a bitch should share the embraces of a lion. If such associations should not result in the birth of dogs, what else should they result in?”
    His Highness received this merited rebuke in silence and with a bowed head.

    No one need doubt that an individual who could take a sovereign to task before his very face, and that in no mild terms, would not spare his vassals. The licentiousness of these was commented upon daily, and they were constantly exhorted to turn over a new leaf.

    ”If,” said the Swami more than once, “the Hindu States have not yet been blotted out of existence, it is because the Hindu Ranis are still patterns of virtue. But for this the debauchery of the nobles and chiefs would long have worked their ruin!”
    When the words of the Swami came to be reported to Nannhi Jan, as they were bound to be, her rage knew no bounds. “Is this a Faqir or a devil?” said she. “He fears not the Maharaja, and he fears not me!” Perceiving that her interests were at stake she too began to cast about for some plan which should enable her to be more than even with the terrible Sadhu. Men who felt as she did, whose purposes in regard to the Swami’s personality were as fell as her own, were forthcoming in scores, and they shared her secrets and assured her of their assistance at the right time.

    the Swami often conveyed his saving message (in its various forms) to the great ones through letters.

    The following epistle, addressed to Maharaja Pratap Singh, will speak for itself:-

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    A letter to the Maharaja Pratap Singh
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    ”Honored and valiant Maharaja Pratap Singh unto you be peace!
    Kindly show the following to Baba Sahib (Maharaj Gaj Singh) also.
    ”I am extremely sorry to find that the noble Ruler of Jodhpur is a person of indolent habits, etc., and that you and Baba Sahib both possess deceased constitutions. You are aware that the burden of protecting and furthering the prosperity of a kingdom inhabited by more than sixteen lakhs of people – the elevating or the debasing of these people – is dependent on you three. And yet in spite of the face, you pay but little attention to the work of keeping the body in health, of preserving your manliness, and fo doing that which will be conducive to longevity of life.

    This is really something painful to contemplate. I wish that you would hear of your daily duties from me, and, by attending to the same, elevate your mode of life, so as to reform, by your distinguished efforts, not only Marwar but the entire Aryavarta itself. Individuals of a superior type, like yourself, are not born everyday in the world, and when they are born they do not live long. Unless you do what I counsel you to, you can never reform and elevate the land. The longer a good man lives, the more useful he proves to his country. It is your duty to seriously think of all this. But, of course, you are free to choose, and can do what you like.

    ”(Sd.) Dayanand SARASWATI
    JODHPUR: Ashwan 3,
    Samvat 1940;
    22nd September, 1883.

    The Swami had, by this time, been some four months at Jodhpur, doing his duty, to the best of his power, to the rulers and the ruled, and he was now thinking of taking his departure without further delay. He might start on 29th September, if possible, or a day or two later. But it was not to be – so early. And when, after all, he did set off from Jodhpur on 15th October, he did so prostrated with sickness, and already a wreck of his former self!

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"The man who resolves, to stick to the truth at all costs, steadily rises in virtues. When his virtues raise his reputation and prestige, he becomes all the more a devotee of truth. This devotion to truth becomes an unerring source of power and greatness." Swami Dayanand

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