UNIVERSITY OF CALIFORNIA, SAN DIEGO 3 1822 02198 3317 LIBRARY I ■ 3 1822 02198 3317 r^ r . ' >p 01 Social Sciences * "^ canities Library University c alifomia, San Diego Please Note: This item is subject to recall. Date Due / Publishers SARVADESHIK PUSTAKALAYA Pataudi House, Darya Ganj, DELHI. Thrid Edition 1000 Price Rs. ij-j- X A BIOGRAPHICAL SKETCH OF PANDITA GURUDATTA (By Pt. Chamiipati M.A) Pandit Gurudatta is recognised to have been the greatest achievement of Kishi Dayananda for his ancient Aryan church. The dying glance of the Rishi had mira- culously transformed the mettle which was there in the young intrepid scholar. Had not death cut short his scholastic career so early, the Arya Samaj and through it the whole world of religious and metaphysical thought may have been considerably enriched by his erudite philosophic contributions, of which the few dissertations and brief discourses he could, in the midst of his manifold activities, find time to write, gave sure promise. An un- mistakable vein of sincere love of truth for which no sacrifice of personal glory and earthly possession and com- fort vvas too great, runs through them all. This marks Gurudatta out as a genuine philosopher, whose craving for ' spiritual light was not simply intellectual, it was the \/ irinermofit call of his disconsolate soul. He it was who recognized in the last glance cf Eishi Dayananda the soul of a seer, anxious to save a money-mad world from the dismal abyss of gross materialism, to guide it away by the 'help of the eternal light of the Veda to the empyrean heights of Spritual Bliss. In that departing glance he read a message, a command to take up the challenge which the asuri denomical, forces of Mammon were throwing out to the ancient daiva, divine, culture of the "^ishis. The young boy of ninteen took the challenge up, and coming of a warlike race fought^ to the last on the side of truth and righteousness. His was the death of a hero who, like another young boy whom Muse glorifies as 11 having died on the station of his duty in another sphere. Pandita Gurudatta was the last male child of Lala Radhakishen Saidana of Multan, whose ancestors had distinguished themselves in the field both of letters and arms. He was born on 26th April 1864. His grandfather was the ambassador of Nawab of Bahawalpur in the court of the Amir of Kabul. From him he inherited an aptitude for Persian which by a little training in the primary classes gave him a working mastery of that language so that he could in his boyhood dip into the deepest waters of the Persian literature. He conceived a fondness for Samskrita too in his chooldays. And the first book that after his study of the Samskrita Primer fell into the young boy's hands was the Rig Vedadi Bhashya Bhumika of Swami Dayananda. He lorth- with approached the authorities of Arya Samaj at Multan and challenged them to either make arrangements for his study of the Ashtadhyayi and the Vedas or accept that the scriptures for which they claimed infallibility were only trash. The alternative proposed appears to us to be an index to his inner nature. In his heart of hearts he .was convinced of the intellectual and spiritual worth of the Vedas, an introduction to which by the Rishi of the time he had already read. It was his impatience, an irresistible zeal to read more which prompted him to the blasphemous insinuation, that the Vedas could, if they were not taught him, be regarded as trash. The Multan' Arya Samaj engaged a Pandita who found it beyond his learning and pedagogic capacity to satisfy the little Vidyarthi. The Vidyarthi solved his own puzzles of Grammar and the Vedas, and though the arrangement made by the Samaj was not satisfactory, he did not regard the Vedas as trash. In 1881 he matriculated. It tvas in this year that he got himself registered in the Arya Samaja as member. In 1883 he undergraduated. He had in the interim founded a Free Debating Club, where profound philosophical questions used to be discussed. Gurudatta was now passing through that period of his life when the mind of a youngman is yet in a fluid state. The college days of mental and spiritual intractability. The supreme authority to a college«boy is his own virgin opinion. In those days, if ever, liberty of thought holds an absolute sway over a man's mentality. The age of greatest impressionability is also the age of greatest intr- actability. Every day and every hour new opinions are borrowed. Every new thought however has during the regime its suzerainty absolute. Pandita Gurudatta's prog- ress in grasping and assimilating ideas and facts was tre- mendously rapid. Somehow he acquired the notoriety of being an atheist. Those who had the occasion to live close to him bear witness to a strong sceptic disposition in him, which to them was a mark of an intensely inquisitive frame of mind. Giirudatta, even when some thought he was an atheist, continued a staunch Arya Samajist. And when the news was received of Rishi Dayananda's illness at Ajmere. the Arya Samaja at Lahore deputed Lalas Jivan Das and Gurudatta to go and tend him. The resour- ces of the Arya Samaja appear to have been very poor at the time so that the choice for an errand of such im- portance and responsibility could fall on a lad of nine- teen. To Gurudatta the occasion afforded an opportunity of his first and last darshana of his beloved Rishi. He saw the Rishi dying. Not a word passed between the Master and his devotee, but Gurudatta's ■whole nature had in the meantime silently taken a turn. When he returned to Lahore, he was evidently a changed man. His former frivolity, his impatience, his scepticism had in an instant left him. The zeal was there, but now it was wedded to seriousness. Somehow the feeling had dawned on Gurudatta that the Rishi had by his last glance let his IV mantle drop on his shoulders. To others the privileges of succession,to Gurudatta were passed the obligations of the Rishi's mission. In 1885 he graduated and in 1886 he passed his M. A. His subject was Physical Science. The position secured by him in the pass list remains yet a record in the Univer- sity which no succeeding randidate has yet surpassed. In the meantime Gurudatta had been touring the Punjab attending anniversaries of Arya Samajes. Ha had been busy reading the scriptures and books on philosophy and religion both eastern and western. For two years he was acting Professor at the Government College where hi^ deep erudition and pedagogic capability met with high and well-merited appreciation. The movement to found a college in memory of Rishi Dayananda had, since the death of the Sage, been launched by the guiding spirits of the Arya Samaj a, Gurudatta threw himself heart and soul into the campaign to collect funds for that, to him, sacred institution. The speeches he delivered on behalf of the cause were recognised as wonderful specimens of erudition and oratory. The D. A. V. College of Pandita Gurutta's dream was an institution where Brahma c^ar?/a would be the dominant factor in the life of the students and ancient Shastras the primary study in the curriculum of the academy. He was yet living when under the influence of the University the D. A. V. co'lege was given its present shape and character. He expressed strong dissatisfaction with its new aims; and puts empha- tically on record his disagreement with its then conductors as regards their educational policy. In the short period of six years aftet- he had seen the Rishi he had acquired marvellous mastery of sacred books of Samskrita. A treatise by him entitled "The Terminology of the Vedas" was included in the course of Samskrita for the degree examination at Oxford. His translation of a few of the Upanishads, when after his death copies of it were sent to America on the occasion of the Parliament of Religions held at Chicago in 1896, won such appeciation that an American edition of it was published by an American publisher, of his own accord. Gurudatta spoke, for hours i n Samskrita, which feat won him the title 'Pandita'which sticks etill to his name. He in his humility styled him- self Vidyarthi, while those who heard him styled him Pandita. This was true Brahmana spirit which marked Gurudatta throughout his carrier. To his Ashtadhyayi class came some old men, among them an E. A. C. who had taken leave for the sole object of reading Grammar with Gurudatta. A yjungman of only twenty-six attract- ing pupil of all ages., and muking such stir among the populace recalled scenes from the hoary history of Bharata Varsha of the time of Janaka and Yajanvalkya. The strain on the nerves of Gurudatta had been great. He had tried to compress withia three years what normal- ly should have taken a life-time to accomplish. ]Ie had amassed a great deal of learning, so that in his time he had well-nigh bocome an authority on. the true meaning of SL-riptures. But this ceaseless assiduity had cost him Lis health. During his school days Gurudatta had been fond of physical exercise. His physique was strong, but his mental labour had of late been great, so that in 18S9 he fell victim to consumption, and finding it impossible even then to rest, succumbed to the dire disease in March 1890. He was advised by doctors to take meat, which would uphold him in his weakness. But the smi^ng answer of the Vidyarthi was : — 'Will meat make me im- mortal 1 Will it make me death- proof ever after ? If not, why for a chance of saving one's own life, bring about certain death of another ?' During the night in which P. Gurudatta died Ish-Upnishad had at his request been repeatedly recited to him. His references VI to incidents in Rishi Dayananda's life had always formed^ a pathetic portion of his speeches. People had therefore- urged him to write a biography of the Swami, which the Pandita had gladly consented to do. When the Pandita was on the point of death somebody asked where his manuscript of the biography was. The Pandita character- istically replied, "I have been trying conscientiously to record the life-account of mj^ Rishi not on paper, not in ink, but in my own day-to-day life It was rav ambition to live Dayananda. My body, alas ! has failed me. I lay it down, gladly in the hope that the next vehicle will be more in conformity with the aspirations of soul." To us a thread appears to run through the variegated phases of Gurudatta's life. He was a heroic soul, pas- sionately zealous, impatiently inquisitive, conscientious and inordinately sincere and true. He believed in the Vedas and yet in his zeal to be able to read more of them declared his readiness to denounce them as trash. He believed in God and yet in his zeal to understand His nature more thoroughly he argued His existence witli himself and others and thus appeared as if he were an atheist. He was born for a mission, and when the last glance of the Rishi had pointed the path to him, he had, as it were, almost doubled his age, and become graze and', thoughtful like a man of fifty. The inability to at once take the place of the i^is^i was to him intolerable.. He wanted instantly to shflke off his physical and mental' limitations and at once bocome a sage. The ambition was great, but in it there was no vestige of self-conceit. He was trying every day of his life to become Dayananda. To that end he learnt Yoga exercises, and when even these could not bridge the mental and spiritual distance between him and his goal he willingly laid down his life. His was the glory of a martyr to his own tyranny. The day of his death was honoured by local colleges and courts being closed for a holiday. The world of letters mourned his loss as the loss cf a literary prodigy. The Puujab University was conscious that it had lost its only scholar whose earliest productions had met with recognition at the hands of those who were campetent to judge, both in and outside the country. Of the Arya Samaj he was the one hope. The spirit that inspired him has, however lived. It will for ever continue inspiring young hearts. that he had taken better care of his body. CONTENTS Chapter. Pages, A Biographical Sketch of Pt^Gurudatta i to vi Terminology of the Vedas ... 5 Terminology of the Vedas and European Scholar's .... 26 The atmosphere .... 91 Composition of Water ... 98 Orihastha .... 103 Ishopanishad with Commentary .... 119 Mandukyopanishad with Commentary .... 147 1 Mundak 2nd Khand .... 191 Realities of Inner Life , . . 209 Evidences of Human Spirit .... 225 Pecuniomania , . . 278 The Nature of Conscience and the Brahmo Samaj .... 300 Conscience and the Vedas .... 308 Religious Sermons .... 317 A Reply to some Criticism of Svamiji's Veda Bhashya ... 322 Origin of Thought and Language .... 330 Man's Progress Downwards 335 Righteousness or Unrighteousness of Flesh-Eating ... 347 Criticism on Monier Williams' ''Indian Wisdom." .... .356 A Reply to Mr. T. Williams' letter on Idolatry in the Vedas .... 4,ig A reply to Mr. T, Williams' Criticism on Niyoga .... 428 Mr, T. Williams' on Vedic Text No. 1 *The Atmosphere/ .... 443 Mr. Pincot on the Vedas .... 452 WISDOM OF THE RISHIS OB WOrksofPtGuruDattaJA VEDIC THE TERMINOLOGY OF THE VEDAS THE question of the origin, nature and eter- nity of Shabda — human articulate and ins- pired speech — has been a very important question in Samskrita literature. The highly philosophical character of this question cannot be doubted, but the pec^lliar characteristic, which attracts the attention of every Sams- krita scholar is, the all-pervading nature of the influence it exerts on other departments of human knowledge. It is not only the Nairukta and the Vaiyakaranas, the grammarians, ety- mologists and philologists, of ancient Samskrita times, that take up this question; but even the acute and subtle philosopher — the last and the best Samskrita metaphysician — the desciple of the learned Vyasa — the founder of one of the six schools of philosophy — the religious aphorist Jaimini cannot isolate the treatment of his subject from the influence of this question. He runs in the very beginning of his Mimamsa ( dissertation ) into this question and assigns a very considerable part (proportionately) of his treatise to the elucidation of this question. It is not difficult for a reader of the modern philo- logy, well-versedin disciission on onomatopoeian »i\d ot)ier artificial theories of human speech, WISDOM OF THE BISHI9 to perceive the amount of wrangling which such questions give ri^e to. We have mentioned the position assigned to this question in Sams- krita h'terature not so much with a view to put an end to all this wrangling, which, perhaps, is unavoidable, but with a view to take up, in a brief way, another and a more practical question involved therein, i.e., the question of the inter- pretation of Vedic terminology. Up to this time all the plans that have been adopted for the interpretation of Vedic termi- nology have been based on some pre-conceived notions. The philosophy of the subject requires that these pre-conceived notions should be carefully examined, studied and pruned of the extraneous matter liable to introduce error, whereas new and more rational methods should be sought after and interposed — methods such as may throw further light upon the subject. To examine, then, the various methods that have up to this time been pursued. Briefly speaking, they are three in number, and may, for want of better denomination, be called the Mythological; Antiquarian and Contemporary methods. Firstly, the Mythological method. This method interprets the Vedas as myths, as an embodiment of simple natural truths in the imaginative language of religious fiction, as a symboiic representation of the actual in the ideal, as an imbedding of primitive truth in the TERMINOLOGV OE THE VEDAS 7 super-incumbent strata of non-essential show and ceremony. Now, in so far as this concretion of thought in mythological network goes, it assumes a comparatively rude and simple stage of human life and experience. From this basis of a primitive savage-state it gradually evolves the ideas of God and religion, which no sooner done than mythic period ends. It further argues thus : — In the ruder stage of civilization, when laws of nature are little known and but very little understood, analogy plaj^s a most impor- tant part in the performance of intellectual functions of man. The slightest semblance, or vestige of semblance, is euough to justify the the exercise of ana,logy. The most palpable of the forces of nature impress the human mind, in such a period of rude beginnings of human experience, by motions mainly. The wind blow- ing, the fire burning, a stone falling, or a fruit dropping, affects the senses essentially as moving. Now, throughout the range of conscious ex'^rtion of muscular power, will precedes motion, and, since even the most grotesque ex- perience of a savage in this world assumes this knowledge, it. is no great stretch of intellectual power to argue that these natural forces also, to which the sensible motions are due, are en- dowed with th.? faculty of will. Tlie personiii- eation of the forces of nature being thus effect- ed, their deification soon follows. The overwhel- ming potenc}', the unobstructible might, and 8 WISDOM OF THE RISHIS often the violence, with which, in the sight of a savage, the forces operate, strike him with terror, awe and reverence. A sense of his own weakness, humility and inferiority creep over the savage mind, and, what was intellectually personified, becomes emotionally deified. Accor- ding to this view, the Vedas, undoubtedly books of primitive times, consist of prayers from such an emotional character addressed to the forces of nature including wind and rain — prayers breathing passions of the savage for vengeance or for propitiation — or, in moments of poetic exaltation, hymns simply portraying the simple phenomena of nature in the personi- fied language of mythology. Whilst deductive psychology affords these data, right or wrong as they may be, compara- tive philology and comparative mythology con- siderably sopport these views. A comparision of the mythologies of various countries shows that the working of human intellect is analogous, that this process of mythification is not only every- where universal but coincident also. The Scan- dinav:j^n, Greek and Indian theologies have no clear line of demarcation, save the accidental one of differentiation due to climatic effects. Compa- rative philologynot only admits the universality and coincidence of these phenomena, but traces even phonetic identity in the linguistic garb with which these phenomena are clothed. ^ The evidence from these three sources — com Ideal, as 4i,u iiuueutinij^ v/^ j^x-..^^- . TERMINOLOGY OF THE VEDAS i> parative philolagi/y deductive psychology and co7n- parative mythology— is indeed very great; and we have stated the nature of this method and the evidence upon which its validity depends at much greater length than the short space at our disposal could allow us, so that, for the sake of fairness at least, the value and merits of this method may not be under-rated. The results of comparative philology and comparative mythology need not be denied. They are the starting-points in our discussion, the assumed axioms in the present subjuct. The casfAS belli, the debatable land lies beyond them in fact, below them. They are the facts — recog- nized matter of truth. How are they to be explained ? And like explanations of all other things, here too, there may be alternative expla- nations, rival hypotheses, parallel theories to confront the same facts and phenomena. That mythologies of various countries are similar, may be explained as much on the hypothesis that laws of psj^chological development are everywhere the same, as on the hypothesis that they are all derived from a common parental system of mythology or religion. Phonetic simi- larities, apart from their doubtful and frequent- ly whimsical character may analogously^ be traced to the operation of analogous organs and phonetic laws, or to a common parent language from which all the others are derived. Nor can 10 WISDOM OF THE RISHIS these methods have any further claims to settle the dispute between these rival theories. As methods, th^y can only discover mythic or phonetic similarities or affinities, but cannot explain ihem. Even if we leave out of the con- sideration the alternative character of the con- elusions arrived a,t, the explanations possess, considered from the standpoint of inrluctive validitiy, a very low specitiic value. We seek the explanation not from a fact already known to exist — we only inferentially assume a fact to have existed, whilst we are at the same time assuming the validity of our innference. The assumed fact, from which the desired explana- tion is sought, is not inferred from any inde- pendent evidence, but is itself a Lnk in the self- returning series of concatenated facts. Further, the growth of mythology is deductively inferred from some psychological data. It might as easily have been inferred as a degenerate, crippled, and then stitched and glossed remnant of a purer and truer religion. An author has well spoken of the degeneracy of things including doctrines pre- lolo<2;ical theory as concerned with the- terminology of the Vedas. Mythology, as already remarked, is the symbolization of human thought in the concrete. The contrast, there- fore, of mythology with the abstract is the widest and the most thoroughgoing. TERMINOLOGY OF THE VEDAS 13 Philosophy, as analj^sed by Herbert Spencer, has for its object the elucidation of ultimate truths or laws. These truths, in so far as ulti- mate, must be the most general. The wider the group of individual facts that a law covers, or the greater the distance of the ultimate law from the minute sub-laws covering a very limited and primary area, the more abstract and the less concrete does its expression become. Philosophy and mythology, therefore, stand contrasted — • completely contrasted to one another in this respect. Philosophy is abstract, expressed in general terms and ultimate formula: mythology is concrete, expressed in gross material terms representing primary objects and phases of objects. Nothing, therefore, is so completely subversive of the value of the mythological met- hod as the existence of philosophy and philoso- phic ideas in the Vedas. That the Vedas are books of philosophy and not of mythology must not be admitted merely because a well-known professor and scholar of Samskrita acknowledges that the germ of human thought and reason lies in the Vedas, whereas, according to him, its culmination lies in the philosophy of Kant, but on other and more trustworthy bases & autho- rities. The growth of philosophy in Samskrita literature is earlier than the grwoth of mythology The Upanisbads and Darshanas, which are pro- fessedly books of philosophy and confessedly 14 WISDOM OF THE RISHIS ^ near to the Vedas, chronologically preceded, and not followed, the Puranas, the emhodiment of mythological literature of India. Z< was philosophy that was evolved from the Vedas, ds not mythology. In the history of Indian literature, at least, it is not mytholophy that gives birth to philosophy, but philosophy that precedes mythology. How far mythology may rise as an outgrowth and a distorted remnant of a pure aud truer form of re- ligion or philosophy,might perhaps now have been rendered more evident. Now, the six schools of philosoph}^ are, all of them, based on the Vedas and support themselvs by direct quotations from the Vedas. Not only, then, has philosophy been evolved from the Vedas, but substantially drawn out and evolved or developed subsequent- ly. There is one, and only one objection that can be raised against the above views. It is that the different portions of the Vedas belong to different epochs, for, whilst some portions are mythological, others are decidedly philoso- phical. We would not here say what is already well known, that hovrever, it may be, not one line of the Vedas is later than the Darshanas or the Upanishads, not to speak of the Puranas. Howsoever greatly wide apart may be the epochs assigned to the various portions of the Vedas no stretch of artificial reasoning can make them coincide with the Puranic period. Independent- ly of these considerations, which are important TERMINOLOGY OF THH VKDA^ IS- however, the very assignment of the different epochs to the Vedas proves the insufficiency and partial character of the mythological sys- tem. The truth of the mythological system lies in the isolation of the portions of the Vedas. It is not the Vedas as a whole that furnish an illustration of this method, but in part. But what reason have we to insolate these portions or to split up the homogeneous mass into two ? Simply this, that they belong to two distinct epochs. Now the assertion that the portions belong to two distinct epochs, is itself grounded upon the insufficiency of the mythological method. If they could interpret the whole of the Vedas by the one mythological method, there could be no need of separating them. This, they could not, and therefore the isolation. The justification of the partial chara- cter of the mythological method dependinc' upon the correctness of th,e assignment of the various epochs, such assignment has no autho- ritj^ save the insufhciency of the my thological . method, Thus, then is the partial character of mythological method unconsciously regarded as self-sufftcient. The first method, then, out of the three enumerated in the beginning of this subject, considered independently, proves insuffi- cient, and considered in conjunction with phylo- logy, fares no bettor; and lastly, fails in cont- rast with the philosophiccharacterof the Vedas. We will now consider the second method. 16 , WISDOM OF THE RISIHS One of the most successful methods of un- ravelling ancient literary records is the Anti- quarian or the historical method. It consists in approximating, in so for as possible for the interpretation and explanation of the records in hand, to the books and general literature of the period to which it belongs. For the obvious reasou that direct evidence is always to be pre- ferred to second-hand information, this method is next in value to none, but to the direct evi- dence of the senses. Now in so far as in histori- cal research, where the study of the past epoch is concerned one has inevitably to fall for infor- mation on the literature and historical record of the i^eriod with which he is concerned; an examination of the conditions, which render such evidence valid and a labour on it no nn- fruitful task, is essential to establish the canons of historical research The veracity of our know- ledge of past events depends upon two factors in this method; firstly on the faithfulness of the records we ol)tain of the event or events of the period; and secondly, on the faithfulness of our interpretation of the records. We would forego an analysis of the first factor as this factor is amenable, for the estimation of its evidence, to laws which do not come within the compass of our subject. The interpretation of the records is what directly concerns us. The excellence of the historical or the anti- TERMINOLOGY OF THE VEDAS 17 quariaii method lies in the fact that it renders our interpretation of }3ast records less b'able to error. And the reason may be thus exphained. Language, bke all other things that live or are •organised growth, is subject to constant vai'iations, depending partly on the laws -of development of phonetic organs, partly on external circumstances of fusion and intro- duction of foreign languages, and partly on the laws of the evolution of human thought itself. Owing to this and many other causes, all b'ving languages are daily undergoing changes, which Accumulate and appear after a sufficiently long interval to have created very different, though cognate, languages. Any thing, thought or phi losophic system that is invested with linguistic ^arb, therefore, requires for its correct intepre- tation that the laws which govern those linguis- tic variations and the variations of the sense of words should be carefully studied. Otherwise, our interpretation would suffer for misconcep- tion and anachronism. To take a concrete example, let us consider the case of the Roman Kepublic. In the time of the Roman Republic when public press was unknown, new.v unheard of, locomotive engines undreamt, and other means that engender or facilitate the communi- cation of indelible impression of human thought or reason unthought of, and when Forum was the only place of resort for all audience, and 18 WISDOM OF THE RISHIS oratory had a totally different meaning from that of modern times, the Senate signified a different institution from what it now is; Re- pubb'c or deraoeracy of the people — the people then existing — was what would be to us some- thing like oligarchy, though very different from it in many essential features. Now, a reader studying the literature of the period correspon- ding to the Roman Republic would find his information of the period incommensurate with facts, if, on account of his being unguided in in his studies, the words Democracy, Republic and the like, were to call forth before his mind what they now signify.Such a knowledge would be inconsistent with itself, a medley of two epochs and would be such as, on critical examination, would be termed sheer nonsense. Thirdly, the Contejnporarian method. The applications of this method in the domain of history are, beyo.id doubt, various and most important. l>ut not the less important are its- applications in the fixing of the dates, or the succession of periods, of the Puranas, the Dar- shanas, the Upanishads, Manu, the Ramayana,^ the Mahabharata, and so on. Various professors- have fruitlessly tried to fix (hites of these writ- ings by searching in them, in most cases in vain, for any well-established consistent historical facts. But far more imi)ortant in the fixing of these dates is the knowledge of historical evolu- tion of Sanskrita literature. The Sanskrita of PECUNIOMANIA 19 the Puranas is so different from tlie Sanskrita of the Mahabharata.and that of the Darshanas, which again is so different from that of the Up- iiishads, tliat a ck'ar line of demarcation in each case is easily laid down. The one cannot be confounded with the other. It is a matter of great surprise and wonder that in the case of the\'edasthe method, whose merits arc so evident and obvious, and which is so well recognized in the domain of history should not have been applied, or, so loosely and carelessly applied as to render modern interpre- tations of the Vedas by some very well- known professors of Sanskrita simply unintelli- gible and absurd. In the case of the Vedas the learned pro- fessors of Sanskrita, whose versions of the Vedas are so extant, hav^e all derived their ins- pirations from the commentaries on the Vedas; by Mahidhara, Ravana and Sayana, writers of of a period decidedly very much later than that of the Vedas, and only well coninciding with our own time. Tliese writers themselves were as much ignorant of the terminology of the Vedas as we are. Their interpretations of V'edic terms according to their own times, were as wrong as would be those of words like democrac}- in our studies concerning ancient Rome. Mahi- dhara and Syana fare in no way better than ourselves. It seems astonishing that in adopting ^he interpretation of the Vedas by Sayana and 20 WISDOM or THE RISHIS Ravana, our modern professors of Samskrita should have forgotten the invaluable maxim that the nearer we approximate to the literature of the period to which the Vedas belong for their interpretation, the greater would be our chances of the interpretation, being more pro- bable and more correct. According to the date assigned by these professors to the Vedas, their interpretation of the Vedas would be based on the literature of a period so heterogeneous to the time and spirit of the Vedas as to give rise to nothing but confusion and error. To the view of any impartial reader, who studied the investigations of Goldstucker on this point, the whole fabric of dates curmbles to dust and the ivhole system of mordern recognized chronology'^ is edsdy upset. According to the best ( and thej^ are, as a matter of fact, the worst ) authorities on the subject, no writings of date anterior or hye to six thousand years before Christ seem to have existed. The whole Avorld seems to have been circumscribed within 8,000 years. The whole region of the intellectual activity of man seems to have been foe nssed in the (),0 00 years before Christ. * Eminent scholars of to-day ser-m to acce])t the opi- nion exi>re3sed Ai) years a;i;o. Mm, Hara Parshada Shastri M,A; in his presidential address delivered at the 5th AH India Oriental Conference, said "The Indian literary chro- nology set up by oriental scholars of Europe, I Jq jjot think, will stand. It will be not only |j;reatly modified, but 1 think, should also be thoroughly revined" P,43 (Ed), TERMINOLOGY OF THE VEDAS 21 Irrespective of these views let us come directly to the subject of the Vedas. The Shata- patba and the Nirukta are confessedly books of much anterior date to the commentaries of Saj^ana, Ravna, and Mahidhara. We should rather resort to them and the Upanishads than to the times of Puranas, of Raveana and of Mahidhara, for the interjiretaion of the Vedas. The Upanishads inculcate monotheism. Where, in the Upanishads or the Shataptha, do Indra, Mitra, and Varuna signify the duties and not the Deity? The Nirukta even lays down explicit rules on the terminology of the Veda» which are, as 3^et, quite unheeded by the modern professors. The Niruktakara, in the very beginning of his book, forciblly inculcates that the terms used in the Vedas are Yaugika (possessing deri- ved meaning) as contrasted with Rudhis (terms having conventional, arbitrary or concrete nieaning). We will, on some furture occasion, quote at full length from the Nirukta, and ren- der a better exposition of this doctrine. Here, however, we have simply said what the main assertion of the Nirukta is. This assertion is supported by the Mahabhashyaand other older books on the subject, including Samgraha. If the main line pursued in discussing the question of the Terminology of the Vedas be correct, the conclusion we have arrived at leads to the following inquiry : — -- WISDOM OF THE EISHJS What is the opinion of Vedic scholars on the subject ? Are the authors of the Nirukta, the Nighantu, the Mahabhashya, and the Samgraha, and other old commentators, at one with the modern commentators., i. e., Ravana, Sayana, Mahidhara and others, who have, of late, follow- ed the same line; or, are they at variance with the modern writers ? That, if they differ, reli- ance must be placed upon old conmientators, the preceding remarks would have made clear. I«et us then examine the views of ancient writers on the subject. Speaking broadly, three classes of words are used in the Sanskrita language; the fjangihi, the rudhl and the yoga-rudhi words. A yaugika word is one that has a derivative meaning, that iSjOne that only signities the meaning of its root together with the moditications effected ])y the affixes. In fact, the sturctural elements, out of which the word is com])Ounded, afford the whole and the only clue to the true signification of the word. These being known, no other element is needed to com])lete its sense. Speaking in the language of modern logic, the word is all cannot- ution, and by virtue of its connotation determi- nes also its denoation. A rudhi word is the name of a definite concrete object, or answers to a dcfiinite concrete technical sense, no by virtue of any of its connotations l>ut by virtue merely of an arbitray principle. In the case of a TERMINOLOGY OF THE VEDAS -3 yaugika word, we arrive at the name of an object by what may be called the process of generalisation. We see, taste, touch, smell, and operate upon the object b}^ the multifarious means man ])OSsesses of investigating properties of sensible objects; we compare the sensible im- pressions it yields with sensible impressions already retained in oin- minds and constituting our past knowledge; we detect similarities bet- ween the two, and thus get a general or a gene- ric conception. To this generic conception we give an airpropriate nami^ by synthetlcalh/ arriv- ing at it from a root, a primitive idea or ideas. The word, therefore, thus ultimately formed, embodies the whole history o! the intellecual activity of man. In the ca se of a rudhi word, process is far different. We do not generalise. Nor is, therefore, any synthesis required there. We only roughly discriminate one object or class of objects from other objects, and arbitrarily place a phonetic poMrnark, as it were, upon it. An individual, to roughly discriminate him from others, is arbitrarily called John, another, Jones; so an object is arbitrarily denominated Khatva, another Mala, and so on. Hero, we ©nly discrimi- natively specify the object we are naming, without coming into general contact with it. A third class of words, yoga-rudhi, is one in which two words are synthetically combined into a compound, denoting a third object by 24 WISDOM OF THE EISHIS virtue of the combination of a these two words«f Such words express any relation or interaction of phenomena. The Kamala stands, for instance^ in the relation of the horn to mud, the bearer; hence kamala is denominated as pankajn^ ( panka, the mud, and Ja signifying to bear). Now, the author of the Mahabhashya main- tains that the Vedic terminology is all yaugika, ^'•Nama clia dhaiujamah Nirukte Vyakarane Shakartasya chatokam. '■'Naigama rudhibhavam hi siisadhn^' — Mahabhashya, Chap, iii, Sect.y iii, Aph. i. Which means : — Etymologically speaking, there are three classes of words, the yatujika, the rwhi and the yoga-rurhi. But the authors of the Ninikta, Yaska and others; and Shakatayana, among,, the grammarins, believe all the words to be deri- ved from dhatus, that is, believe them to be yaugikas ELiicl yog a-rurhis, and Panini and others believe them to be rurhis also, But all the Rishis and Munis, ancient authors and com- mentators, without exception, regard Vedic terms to be yaugikas and yoga-rurhis only; and the laukika terms to be rurhis also. The above is a clear and definite statement of the Mahabhashya to the effect that the Vedic terms are all yaugikas. It is not difficult to prove by numerous and long quotations from Nirukta, Samgraha and other older writings, that ali of TERMINOLOGY OF THE VEDAS 2.> them agree as to the nature of the Vedic terms. Without going, then, into the details of this subject, it may be assumed that the Vedic writers of older epochs do not agree with those of modern times. It is a strange thing to find our modern pro- fessors of Sanskaritf\, well- versed philologists, and professed antiquarians so forcibly asserting the value of the "Antiquarian Method," and yet blundering at the very outset of this mo- mentous question. After the remarks we have made, it is not surprising to find that our modern scholars should think of finding mythological data in the Vedas, or, of having come across the facts of ruder bronze age, or golden age, in that **book of barbaric hymns." THE TERMINOLOGY OF THE VEDAS* AND EUROPEAN SCHOLARS, With us, the question of the terminology of "the Vedas is of the Iiighest importance, for, upon its decision will de])end the verdict to be passed by the future world respecting tlie great contro- versy to rage between tlio East and the West concerning the supremacy of the Vedic Philo- so])hy. And even now, the determination of this question involves issues of great value. For, if the Vedic philosophy be true, the interpre- tation of the Vedas, as given at present by Professor Max ^Nlu'ler and other European scholars must not only be regarded as imper- fect, defective and incomplete, but as altogether false. Nay, in the light of true reason and sound scholarshi]), we are forced to admit their entire ignorance of the ver^^ rudiments of Vedic language and philosophy. We are not alone in tlie opinion we hold. Says Schopenhauer. '•'I add to this the impression which the translations ef Sanskrit a words l)y European * A ])a])er of this name was submitted to tlie ])ublio by the writer early ia 1888 but it was necessarily brief and incom])lete. It has now been thought advisable to give to the same thoughts and j)rinei])les a new garb, more suited to the requirements of the reading public of the jn-esent day to am])lify the same tiuths bj' interesting allustrations and to supplement them by the others that are neecessary to complete the treatment of the subject. TERMINOLOGY OF THE VEDAS 27 scholars, with very few exceptions, produce on my mind, I cannot resist a certain suspicion that our Sanskrita scholars do not understand their text much better than the higher class ■of school bo3^s their Greek or Latin." It will l)e well to note here the opinion of Svami Dyananda Sarasvati, the most profound scholar of Sanskrita of his age, on the subject. He says :— "The impression that the Germans are the best Sanskrita scliolars. and that no one has read so much of Samskrita, as professor Max Muller, is altogether unfounded. Yes, in a land where lofty trees never grow, even rici- nus communis or the castor oil plant may be called an oak. The study of Sanskrita being altogether out of question in Europe, the Germans and Max Muller may there have come to be regarded as highest authorities. I came to learn from a letter of a principal of some German University, that even men learned enough to interpret a Sanskrita letter are rare in Germany. I have also learnt from the study of Max Muller's 'History of Sanskrit Literature' and his comments on some mantras of the Veda, that Professer ]Max Muller has been able only to scribble out something by the help of the so called tlhas, or paraphrases of the Vedas, current in India."'* ■I * Sattj^arth prakash, .Srd Edition, page. 278, WISDOM OE THE RISHIS 2S It is this want of Vedi6 scholarship among European scholars, this utter ignorance of Vedic language and philosophy that is the cause of so much misimpression and prejudice even in our own country. We are, indeed, so often authoritatively told by our fellow-brethern who have received the highest English education but are themselves entirely ignorant of Sans- krita, that the Vedas are books that teach idol- worship or element-worship, they contain no philosophical, moral or scientific truths of any great consequence, unless they be the common- est truisms of the kitchen. It is therefore, a matter of greatest concern to learn to attach proper value to the interpretations of these European scholars. We propose, therefore, to present a rough outline of these general princi- ples according to which Vedic terms should hcr interpreted, but which European scholars en- tirely ignore; and hence much of the misinter- pretation that has grown uj). In the discussion of philosophical subjects^ pre-conceived notions are the worst enemies to- encounter. They not only prejudicially bias the mind, but also take away that truthfulness and honest integrity from the soul, which alone are compatible with the righteous pursuit and discernment of TRUTH. In the treatment of a question, such as the estimation of the value of a system of philosophy or religion, extreme TERMINOLOGY OF THE VEDAS 29 •sobriety andimpartiaJityof themind are requir- ■ed. Nor is it to be supposed that a religious or philosophical system can be at once mastered by a mere acquaintance with grammar and language. It is necessary that the mind should, by an adequate previous discipline, be raised to an exalted mental condition, before the re- -condite and invisible truths of Man and Nature oan be comprehended by man. So is it with Vedic philosophy. One must be a complete master of the science of morals, the science of poetry, and the sciences of geology and astronomy*; he must be well-versed in the philosophy of Dliarma, the philosophy of characteristics, the doctrines of logic or the science of evidence, the philosophy of essential existences, the philosophy oi yoga, and the philosophy oi veda- ntn'f; he must be a master of all these and much more before he can lay claims to a rational in- terpretation of the Vedas. Such, then, should be our Vedic scholars thorough adepts in science and philosoph3% ^"^^^^ prejudiced and impartial judges and seekers after truth. But if impartialit3M)e supplanted by prejudice, sciej.c? an' ^ihilosophy by quasi- knowledge and super'-" tio and integrity by * These care the well-Ja^owii siz \\ daiigas: 1, Shikhsha 2. Vv;Tkrana, 3. Xiiukti, 4. Kalpa, .">. ('hhanda, and H. Jyotisha. J These are the Avell-known six Ujwnuas or Darshanas . .1. Purva Mimansa 2. Vaisheshika . Xyaya 4. Samskhya 5.Yoga and 6. Vedanta. 30 WISDOM OF THE RISHIS motive whereas predetermination takes the- place of honest inquiry, truth is either disguised or altogether suppressed. Speaking of the rehgion of the Upnishads and the Bible, says Schopenhauer, who has- Svashed himself clean of all early -engrafted Jewish superstitions, and of all philosophy that cringes before these superstitions' : — *'In India, our religion (Bible) will now and never strike root; the primitive wisdom of the human race will never be pushed aside by the events of Galilee. On the contrar3% Indian wis- dom will flow back upon Europe, and pro- duce a thorough change in our knowing and thinking." Let us now see what Professor Max Muller has to say against the remarks cf this unpreju- diced, impartial ])hilosaphcr. He says : — "Here again, the great ])hiiosopher seems tO' me to have ahowed himself to be carried away too far by his enthusiasm for the less known. He is blind to the dark side of the Upnishads and he wilfully shuts his eyes against the])right rays of eternal truths in the Gospel, which even Ram Mohan Bai was fpiick enougli to ])erceive behind the mist aiul clouds of tradition that gather so quickly round the suru'ise of every religion.'' With the view that the Christianity of Max Muller may be set forth more clearly before the reader, we quote the following from the '"His tory of Ancient Sanskrit Literat-ure,"p,31,32: — TFRMINOLOOV OF THE VEDAS 311 *'But if India has no place in the political iiistory of tlu^ world, it certainly has a right to claim it.s plajce :in tlve intellectual hisrory of mankind. The less the Indian nation has taken part in the political struggles of the world and expended its energies in the exploits of war and the formation of empire ^ the more it has fitted itself and concentrated all its powers for the fulfilment of the important mission reserv- ed to it in the history of the East^ History seems to teach that the whole human race req- uired a gradual education, before, in the fulness of time, it could be admitted to the truths of Christianity. All the fallacies af human reason had to be exhausted, before the light of higher truth could meet with ready acceptance. The ancient religions of the world were but the milk of nature, which was in due time to be succee- ded by the ))read of life. After the primeval physiolatry w^iich was common to all members of the Aryan family, had, in the hands of a wily priesthood, been changed into an empty idola- try, the Indians alone, of all the Aryan nations,, produced a new^ from of religion, which has well been called subjective, as opposed to the more objective worship of Nature. That religion, thc^ religion of Buddha, was spread far beyond the limits of the Aryan world, and, to our limited vision, it may seem to have retarded the advent of Christianity among a large portion of the 32 WISDOM OF THE RISHIS human race. But in the sight of Him with whom a thousand years are but as one day, that reli- gion, like all the ancient religions of the world, ma.y have but served to prepare the way of Christ by lielping through its very errors, to strengthen and deepen the ineradicable yearn- ing o± the human lieart after the truths of God." Is not this Christian prejudice? Nor is this with Max MuUer alone. Even more strongly does this remark hold good of Monier Williams, whose ver}' object in writing the book known as "Indian Wisdom" is to caricature the Vedic religion, which he calls by the name of '*Brah- manism," and to hoist up Christianity l>y the deliberate meritorious process of contrasts. Writes Monier Williams : — 'It is one of the aims, then, of the following pages to indicate the points of contrast between Christianity and the three chief false religions of the world, as they are thus represented in India." ( Monier Williams' Indian Wisdom, Introduction, p. XXXVI. ) Speaking of Christianity and its claims 'as supernaturally communicated by the common Father of mankind for the good of all His crea- tures,' he says : — ''Christianity asserts that it effects its aim through nothing short of an entire change of the whole man, and a complete renovation c)f his nature. The means by which this renovation is TERMINOLOGY OF THE VEDAS 33 •effected may be described as a kind of fnutual transfer or substitution, leading to a reciprocal interchange and co-operation between God and man's nature acting upon each other. Man-the Bible affirms — was created in the image of God but his nature became corrupt through a taint, derived from the fall of the first represntative man and parent of the human race, which taint could only be removed hy a vicarious death." "Hence, the second representative man — Christ — whose nature was divine and taintless, voluntarily underwent a sinner's death, that the taint of the old corrupted nature transfer- red to him might die also. But this is not all. The great central truth of our religion lies not so much in the fact of Christ's death as in the fact of His continued life. (Rom. viii. 34). The first fact is that He of His own free — will died; but the second and more important fact is that He rose again and lives eternally, that He may bestow life for death and a participation in His own divine nature in place of taint which He has removed.'' "This, then, is the reciprocal exchange which marks Christianity and distinguishes it from all other religions — an exchange between the personal man descended from a corrupt parent, and the personal God-made man and becoming our second parent. We are separated from a rotten root, and are grafted into a living one. 34 WISDO.M OF THF KISHIS We part with the corrupt will, depraved moral sense and perverted judgment inherited from the first Adam, and draw re-creative forces — renovated wills, fresh springs of wisdom,righte' ousness. and knowledge — from the ever-living divine stem of the second Adam to which by a simple act ef faith, we are united. In this man- ner, is the grand object of Christianity effected. Other religions have their doctrines and pre- cepts of morality, which, if carefully detached from much that is bad and worthless, may even vie with those of Christianity. But Christianity has, l)esides all these, what other religions have not — a personal God, ever living to supply the free grace or regenerating spirit b}^ which man,, becoming once again *pure in heart,' and still preserving his own will, self -consciousness . and personality, is fitted to have access to God, the Father, and dwell in His presence for ever.''^^ (Monier Williams' Indian Wisdom, Introduc- tion, P. XL— XLI). Again, speaking of" Brahmanism, '" he says :- "3. As to Brabmanism, we must in fairness allosv that, according to its more fully tlevelo- ped system, the aim of union with God is held to be effected by faith in an apparently perso- nal God as well as by work and by knowledge. And here some of the lines of the i^rahmanical thought seem to interest those of Christianity. But the apparent personality of the various TERMINOLOGY OF THU VEDAS 35 Hindu gods melts' away, on closer scrntiiiy, into a vague spiritual essence. Jt is true that God becomes man and interposes for the good of men, causing a seeming combination of the human and divine — and an apparent inter- change of action and even loving sympathy between the Creator and His creatures. But can there be any real interaction or co-operation between divine and human personalities when all personal manifestations of the Supreme- Being— gods as well as men — ultimately merge in the Oneness of the Infinite, and nothing remains permanenth' distinct from Him ? It must be admitted that most remarkable jan- guage is used of Krishna (Vishnu), a supposed from of the Supreme, as the source of all life and energy (see pp. 144 — 148 — and see also pp. 457, 457); but, if indentified with the One God he can only, according to the Hindu theory, be the source of life in the sense of giving out life to reabsorb it into himself. If, on the other hand, he is held to be only an incarnation or manifestation of the Supreme Being in human from, then, by a cardinal dogma of Brahmanism so far from being a channel of life, his own life must be derived froma higher source into which it must finally be merged, while his claim to divinity can only be due to his possession of less individuality^ as distinct from God, that inferior creatures.'' ( Monier Williams' Indian ,3ti WISDOM OF THE EISHIS Wisdom, Introduction, P. XLIV— XLV.) And lastly, in conclusion, he says : — *'It is refreshing to turn from such unsatisfy- ing systems, however interspersed with wise and even sublime sentiments, to the living energizing Christianity of Euroj)ean nations, however lamentably fallen from its true standard, or however disgraced by the incon- sistencies and shortcomings of nominal adhe- ■i-ents — possessors of its name and form with- out its power.'' "In conclusion, let me note one other point which of itself stamps our religion as the only system adapted to the requirements of the whole human race — the only message of salva- tion intended by God to be gradually i^ressed upon the acceptance of all His intelligent creatures.'' ( Monier Williams' Indian Wisdom, Introduction, p. XLV.) It is clear, then, that Professor Monier Williams is labouring uiider hard Christian prejudices, and cannot be viewed in any way as an unprejudiced, impartical student of the Vedas. No wonder, then, in modern sophisti- cated philology, propped by the entire igno- rance of the laws of interpretations of Vedic terms, and fed by the prejudices of Christian superstitions, should raise its head against Vedic philosophy and gain, audience among European Christian nations or deluded educated TERMINOLOGY OF THE VEDAS ,37 natives of India who possess the high merit of being innocent of any knowledga of Sanskrita language or literature. But now to the subject. The first canon for tke interpretation of Vedic terms, which is laid down by Yaska, the author of Nirukta, is that the Vedic terms are all yaugika.'^ The fourth section of the first chapter of Nirukta opens with a discussion of this very subject, in which Yaska, Gargya, Shakatayana and all other Grammarians and Etymologists unanimously maintain that Vedic terms are all yaugika. But Yaska and Shakatayana also maintain that riirhi-f terms are also yaugika in as much as they were originally framed from the roots: whereas Gargya maintains that only the rudhi terms are not yaugika. The section concludes with a refutation of the opinion of Gargya, es- tablishing it as true that all terms, whether Vedic or laukika, are yaugika. It is on this * A yaugika term is one that has a derivative meaning, that is, one that only signifies the meaning of its root together with the modifications effected b}' the affixes. In fact, the structural elements, out of which the word is compounded, afford the whole and the only clue to the true signification of the word. The word is ])Mrely con- notative. I A rurhi term is the name of a definite concrete object, where the connotation of the world (as structurally determined) gives no clue to the object denoted by the word. Hence, it means a word of arbitary significance. 38 WISDOM OF THE KISHIS authority of Nirukta that Patanjali expresses, in this Mahabhashya, the same opinion, and distinguishes the Vedic terms from rurhi terms by the designation naigama. Says Patanjali, -- ^'JTR "^ '^fgsrffF^ r?i^^^ 5^T^i?S ja^?^^ '^ ^^^q;,'' a-iid a Ime before this, — "'^iTJT ^r3"*T^fC 5^1^"' Ohap. III. Sect. iii. Aph. 1. The sense of all this, that all the Rishis and Munis, ancient authors and commentators without exception, regard all Vedic terms to be ijaugika^ whereas some laukika terms are regard- ed by some as rudhi also. This principle, the European scholars have entirely ignored; and hence have flooded their interpretations of the Vedas with forged or borrowed tales of mythology, with stories and anecdotes of historic or pre-historic personages. Thus, according to Dr. Muir,* the following historical personage! are mentioned in the Rig Veda, viz. — the Rishis Kanvas, in i 47. 2; Ootamas, in; 71.16.; Gritsamadas, in ii. 39.8; Bhrigavas, in iv. 16.23; and Vrihadukhtha, in x.54.6. But what is the truth ! The words Kan va and Grista only signify learned men In general (see Nighantu iii. 13); the word Bhrigavah only signifies men of intellect ( see Nighantu, v. 5 ). The word Gotama signifies one who praises: and Vrihadiiktha is simply one whose tiktlias, or knowledge of natural properties of objects, is * Mnir's .Sanskrit Text, ol. Ill, ix 232-234. TERMINOLOr,V OF THE VEDAS 89 vriha or complete. It is clear, tiieii, that if this principle once ignored, one is easii}' landed into anecdotes of historical or pre-liistoric per- sonages. The same might be said of Max Miiller discovering tlie story of Slmnali shepa in the Rig Veda. 8hepa, which means "contact" ( Ni- rakta iii, 2.--^q: ^T^^^of^ ^*JT^;),being snfhxed to g^: or ^^^^ which means knowledge {\^\ "^^r^^: ^cT^^T nfrT^jf^Ti: ^^l^J, means one who has come into contact with knowledge, ^.e; a learned person. It shall appear in the progress of this article, how mantra after mantra is misinterpreted by simply falsifying this law of Nirukta. To an unprejudiced mind, the correctness of this law^ will never be doubtful. For, inde- pendently of the authority of ^i;'wX'/r/, the very anticjuity of the Vedas is a clear proof of its words being >/au^w. 5rHiTf^r?:Rr I fcT^f^^g^if^, ^w: 5i3rTT%r^f^ I ^^^: ^cTHfiTr5f?:f^ ? ^^rrf^^ftfcT I ^cf«t ^sT ff^ ? T^^ ff^ ll^ll ^r[^ ^ ^^ ^sn ffrT fJT ^^ 51^ ^^T, 55 ^^ ^f ^^T f r^, ^^rft it ^^ %T^ I ^?;f 'tcT RM^l^r^ I ^^^ ^«?T^ 1% ? ^5^ T^^ limi ^iT^^fl'^^^ II xiv. 16.Fi(Ze p. 66. ( Veda Bhashya Bhumika by Svami Dayananda Safasvati). The meaning is : — Says Yajnavalkya to Shakalya, *'there are 33 devtas which manifest the glory of God; 8 vasus, 11 rudras^ 12 adityas, 1 indra and 1 prajapati; 33 on the whole. The 8 vasus are (1) heated cosmic bodies (2) planets (3) atmosphere, (4) super- terrestrial spaces (5) Sims, (6) rays of ethereal space, (7) satellites^ (8) stars. These are called iiasus (abodes), for, the whole group of existences resides in them viz; they nre the abode of all that lives, moves, or exists. The 11 rudras are the ten pranas (nervaurie forces) enlivening the human frame, a,nd the 11th is atma (the human spirit). These are called the rudras ( from root rud to weep ), because when they desert the body it becomes dead, and the relations of the dead, in conse- TERMINOLOGY OF THE VEDAS 85 quence of this desertion, begin to weep. The twelve adityas are the twelve solar months, making the course of time. They are called the adityas as, by their cyclic motion they produce changes in ail objects, and hence the lapse of the term of existence for each object. Adiiya means that which causes such a lapse. Indra is the all-pervading electricity or force. Prajapati is yajna (an active voluntary association of ob- ject on the part of man, for the purpose of teaching or learning ). It also means Pashns (the useful animals). Yajna and useful animals are called prajapati, as it is by such actions and by such animals that the world at large derives its materials of sustenance. What, then, are the three devtas'' ? Asks Shakalya. "They are," replies Yajnavalkya, " the 3 lokas; ( v^^., locality, name and birth)." What are the two dtvtas ? — asked he. Yajanvalkya replied, ^^pranas ( the positive substances ) and anna ( the negative substance). What is the Adhya- rdha ? He asks." Yajanvalkya replies, ^'Adhya- rdha is the universal electricity, the sustainer of the universe, known as surdtma.''^ Lastly, he inquired, "Who is the one Devfa ?'' Yajanvalkya replied, "God, the adorable." These, then, are the thirty-three devtas mentioned in the Vedas. Let us see how far this analysis agrees with our a, priori deduction. The eight vasiis enumerated ^^ Shatpatha 86 WISDOM or THE mSHIS Brahmana are clearly the localities; the eleven Tudras include, firstly, the ego, the human spirifc, and secondly, the ten ner-vaurie forces, which may be approximately taken for the vital activities of the mind; the twelve adiiyos comprise time: electriciiy is the all-pervading force; whereas prajapati, ( yajna or paslius, ) may be roughly regarded as comprising the objects of intelligent delibrate activities of the mind. When thus understood, the 33 devtas will correspond with the six elements of our rough analysis. Since the object here is not so much as to show exactness of detail as general coin- cidence, partial difference may be left out of account. It is clear, then, that the interpretation of devats which Yaska gives is the only interpre- tation that is consistent with the Vedas and the Brahmanas.That no doubt may be left con- cerning the pure monotheistic worship of an- cient Aryas, we quote from Nirukta again : — fiT^T^n^i^srrri^T ^^ ^ic*ti ^%^j ^^15^, q^^^i- ^(rfll^^* ^^^^ ^^^^ II Nirukta vii. 4; "Leaving off all other devatas it is only the Supreme Soul that is worshipped onaccount of His omnipotence. Other devatas are but the pratyangas of this Supreme Soul, i.e., they but TERMINOIOUV OF THE VEDJkS 87 partially manifest the glory of God^ All these devatas owe their birth and power to Him. In Him they have their play. Through Him they exercise their beneficial influence by attracting properties, useful; and repelling properties, injurious. He alone is the All -in- All of all the devatas, From the above it will be clear that, in so far as worship is concerned, the ancient Aryas adored the supreme Soul only, regarding Him • as the life, the sustenance and dormitory of the world. And yet pious Christian missionaries and more pious Christian philologists are never tired of propagating the lie before the world, that the Vedas inculcate the worfrhip of many gods and goddesses. Writes a Chrst'an missionary in India : — ''Monotheism is a belief in the existence of one God only, 'polytheism is a belief in the plurality of gods. Max Muller says, 'If we must employ technical terms, the religion of the Veda is polytheism, not monotheism.' The 27th hymn of the 1st Ashakta of the Rigveda concludes as follows : 'Veneration to the great gods, veneration to the lesser, veneration to the young, veneration to the old; we worship the gods as well as we are able; may I not omit the praise of the older divinities.''* The pious Christian thus ends his marks ♦John MurdochiReligiuos Reform, Part III, Vedic Hinduism 88 WISDOM OF THE RISHlS on the religion of the Vedas. ''Pantheism and lytheism are often combined, but monotheism in the strict sense of the word, is not found in Hinduism." Again says the pious missionary : — • "Ram Mohan Roy, as akeady mentioned, despised the hymns of the Vedas, he spoke of the Upnishads as the Vedas and thought that they taught monotheism. The Chhandogya formula, eJcamevaduiiiyam hrahma^'' was also adopted by Keshub Chander Sen. But it does not mean that there is no second God, but that there is no second anything — a totally different doctrine/' Thus it is obvious that Christians, well saturated with the truth of God , are not only anxious to see monotheism off the Vedas, but even off the Upnishads. Well might they regard their position as safe, and beyond assail on the strength of such translation as these : — *'In the beginning there arose Hiranyagarbha- {the golden gerin) — He was the one born lord of all this. He established the earth and the sky : — who is that God to whom we shall offer our sacrifice ?'' Max Muller. ''He who gives breath. He who gives strength, whose command all the bright gods revere, whose shadow is immorality, whose shadow is death : — Who is the god to whom we shall offer our sacrifice ?»' Ibid. Hiranyagarbha, "which means God in whom the whole luminous universe resides in a poten. TEEMESrOLOGY OF THE VEDAS 89^ tial state; is translated into the golden germ.. The word jatah is detatched from its proper construction and placed in apposition with patir, thus giving the sense of *'the one born lord of all this.'' Perhaps, there is a deeper meaning in this Christian translation. Some day not in the very remote future, these Christians will discover that the golden germ means '■con- ceived by the Holy Ghost,' whereas the one born lord of air alludes to Jesus Christ, In one of those happy days, this tnantra of the Veda will be quoted as an emblematic of a prophecy in the dark distant past, of the advent of a Christ whom the ancients knew not. How could they, then, adore him, but in the language of mystic interrogation ? Hence the translation, "who is the God to whom we shall offer our sacrifice ?" Even the second mantra , Max MulJer's transla- tion of which we have subjoined above, has been differently translated by an audacious Christian. What Max Muller translates as "He who gives breath,'' was translated by this be- liever in the word of God, as "He who sacrificed Himself, i.e; Jesus Christ f The original words in Sanskrita are «r ^TlrffcTr ^^^^\ '■- Let us pass from these mantras and the mis- interpretations- of Christians to clear proofs of monotheism in the Vedas. We find in Rigveda the very mantra, which yields the golden germ to European interpreters. It runs thus • — 00 WISDOM OF THE RISHIS ^" ^]^K %lk^\ ^i^h^j ^.f^ ^^\^ ^r^rwr f%^w II which means — "God existed in the beginning of creation, tlie only lord of the born universe. He sustains the self-himinous and the non-luminous, ( the whole universe ). He is the Eternal Bliss whom we should praise and adore." In Yajurveda, xvii, 19, we find : — Which means : — "Being ail-vision^ all-power, all-motion in Himself, He sustains with His power the whole universe. Himself being one alone. And in Atliarva Veda, Xlll.iv 16— -21, w^e find : — ^ fk^r^r ?i ?j^^2(=q"5^1 ?ii':3=s?Tii .... ^^.^ q^r q^ t^^ qw 1 ^f ^f^?T^ I^t ^^5^ ^^r^^ ii Which means :— - * 'There are neither two gods, nor three, nor four, nor ten. He is one and only one and pervades the whole universe. All other things live, move and have their being in Him, VEDIC TEXTS Nol- THE ATMOSPHERE ^\^^\^\\^^ ?^^^ ^itt ^^^^t: i ^^r Tffc ^r^ ^^iT ii^go \\-\%\\ There is nothing which so beautifully illust- rates the bounteous dispensation of Providence in Nature, as the atmosphere, wJiich surrounds our earth to a certain height all round. This gaseous envelope, which is elastic and at the same time so rare, is especially characterised by its lightness, which renders it amenable to the influence of disturbances even the slightest. Imagine a huge mass of iron lying inert, say in one position, and suppose a heavy stone or a dense ball dashed against this grotsque ball of iron, and see what follows. You will see how sluggishly the grotesque mass obeys the impulse, how reluctantly, as it were, the idle mass parts with its inert condition to be alive with the activity of the impinging stone ! What a vide contrast does the atmosphere present to this inert mass. Each molecule of the air, on account of its lightness and elasticity, so readily succumbs to all forces from without, so mecha- nically multiplies, the impulse, as it were, by its mobility, that even the slightest tremor 92 WISDOM OF THE RISHIS first communicated to it sends it dashing along- the free path of molecules in air, until it meets a fresh encounter with another molecule^ This molecule, like a waiting position, immediately stands up and proceeds on its errand. The next molecule obeys the first and the third obeys the 2nd and so on. Only a few moments elapse, ( not more than five or six seconds ), in the ( twinkling of an eye, when a vast tract in the expansive ocean of air — a tract of almost a mile in area, 5 times 1,100 feet long,-- is furrowed over with ripples of exquisite beauty. Just imagine how sensively delicate the molecules of air must be. There is not a faint flutter of wings, not a noiseless breath that ever escapes and does not furrow tracts . of air with equisite waves. Tremors are thus communicated with gigan- tic velocity by this mobile air. The invisible artistic designs into which the molecules of air thus cast, are only beautiful beyond description. A genuine transcript of the true state of things, are the words of poet Emerson. "Thcu canst not wave thy staff in air, Or dip thy paddle in the lake. But it carves the brow of beauty there, And the ripples in rhymes the oars forsake." It is on the mobile wings of air that the fragrance of flowers, the odour of essences and the effluvia of substances are wafted to immense distances creating a diffusiveness that blenda TEBMINOLOGY OF THE VBDAS 93 motion into uniformity and harmony. Is not, then, a lights mobile, tremor -communicuting, effluvia-carrying medium a better and a more exact appellation for this masterly creation of the Architect of Nature than the ugly, un- meaning, inexact and half- articulate word air. It is exactly this sense, italicized ii\ the above lines, which the Vedic word vayu conveys^ the word with which the mantra quoted above begins.* We have seen what the physical properties of the molecules, which compose the air, are. Let us now consider the phenomena which it gives rise to. The rays of the sun failing upon the earth heat the layers of earth. Which in their turn heat the layers of air in contact with them. These layers of air, when heated, become lighter and ascend. Colder layer of air rush in to fill up the vacuum created by the ascending hot layers of air, they heated in their turn, rise and make room for the advent of other similar layers of air. Thus a rapid circulation of heat goes on, which gives rise to currents. Of exactly similar nature are all the winds that blow. From the same cause originate those north-eastern * Yayu, derived, by the Niruktakara from the root Va, to move, to carry odoriferous mattei, or fiom Vah, to communicate tremors, is^Jrt^ays moving in the form of currents; is the cause of extension of vision and of other appearance; it furnishes the plant with air and focd and preserves the equilibrium between the vegetable and the animal kingdoms and it makes our sound and all others as well heard. 94 WISDOM OE THE KISHIS south-eatern winds known as trade-winds. The portions of earth near the equator always receive a greater quantity of heat from the sum than others do. The kiyers of air in contact with those portions of earth rise, and colder air from northern and southern quarters rushes in to- wards the equator, and, coupbd with the rotatory motions of ear fch,give3 rise to north-eastern and south-eastern winds. Firstly, then, we find that the air is always circulating and giving rise to currents in perpetual motion. This vayu, then, (ayahi) is alwaj^s moving in the form of currents. Next, see what effect it has in modifying the phenomena of light. The rays of light^ that traverse through solar and interplanetary regions, ultimately strike upon the highly- rarefied layers of air, high above in the skies. In passing from vacuum into air, these rays of light deviate in their course, and pursue a bent direction on account of refraction. Had the lower layers of air, through which these rays have to pass, been of uniform temperature, onc-3 having bent in its course in contact with the first layer of air, the rays of light would have then pursued its course undeviated in air. But meeting with layers of air of different temperatures and, therefore, of different densi- ties, it is, at each step that it advances a little refracted again and again so that these rays, having passed through all curious paths, all VEDIC TFXTS 95 zigzag ways that it is posibsle to imagine, ultimately meet terrestrial objects, including the eyes of man, and there excite vision. How wonderfully it modifies and extends the range of vision, will then be apparent. Even the most delusive appearance knowr as"the mirage'^ that is often seen by travellers in the hot sandy deserts, is due to the reflection and re- fraction of light at innumerabJe surfaces present- ed by the lieatecljay^rs^ of air. It is through air, llien, that we are ab]e to see not only in the direction of. the source of light, the sun, but in all other possible directions. It thus ex- tends the range of our vision. It is also due to air that such delusive phenomena or appearan- ces as the mirage start into vision. Our atmos- phere, then, besides giving rise to currents, extends the range of our vision and is the cause of the phenomena like that of mirage. Hence it is, that we have, in the Vedic ynanira quoted above, the word darshata, i.e; the cause of ex- tension of vision and of other appearances. Another and a very important part which the air plays in the economy of nature is the purpose it serves of the maintenance of vege- table world. Always there is a certain quantity of carbonic acid present in the air, which how- ever sh'glit, is sufficient to maintain the ecjuiii- brium between the animal and the vegetable worlds. The trees and plants, the main body of which essentially consists of carbon, derive all 56 WISDOM OF THE RISHIS their carbon from the air. The leaves of plants possess a kind of substance called chlorophyl, which in the presence of light decomposes the carbonic acid gas present in the air. The carbon which results from this decomposition, is assimilated by the plants, and the oxygen is set free. This oxygen, freed from carbonic acid, so to say, is what animal inspire. Animal life is maintained by the continuance of animal heat, which is due to the combustion of oxygen with carbon of the animal frame. Thus all animals inhale oxygen and exhale carbonic acid,whereas all plants absorb carbon of the carbonic acid. Air thus stands a common vehicle between the vegetable and the animal kingdoms. Due to these causes, all plants and animal life depends upon the presence of air. Not only is air neces- sary for the existence of plants and animals, but is also necessary for the maintenance of dynamical equilibrium between these two classes or organic nature. The word soma used in the Vedas means something that springs out of breath, and especially designates the vege- table kingdom which as such, is necessarily dependent upon the soil from which it springs. Hence we have soina arankrifah lesham pahi in the Vedic mantra, meaning thereb}^ that the atmosphere furnishes the plants with air and food, and preserves the equilibrium between the vegetable and the animal kingdoms. Another fact worth noticing in discussing the phenomena of air, is that it is the vehicle VEDIC TEXTS 97 of all sounds, Man has been often called a speaking animal; and, no doubt, the capacity of speech distinguishes man to a very great extent from other members of the animal kingdom. Now this speech, which, in this sense, is at the root of our advancement and civiliza- tion, essentially consists of articulated sounds, the utility of which would have been entirely marred J if there had been no air. Air, then, is also a vehicle of sound, a fact which is mention- ed in the mantra in the last two words, shrudhi havam — it makes our sounds and all others' as well, heard ^ No. II COMPOSITION OF WATER f^^ frTT^ HI^'^T 11 ^o I ^ I ^ I v« II The word rig signifies the expression of the nature, properties and actions and re-actions produced by substances. Hence, the name has been applied to Rig Veda, as its function is to describe the physical, chemical and active properties of all material substances as wel: as the psychological properties of all mental sub- stances. Next to a knowledge of things comes the practical application of that knowledge, for all knowledge has some end, that end being usefulness to man. Hence, Yajur Veda comes next to Rig Veda, the meaning of Yajur being application. It is upon this double principle of liberal and professioral (or technical) education that the well-known division of the coi*se of study of the Aryas, the Vedas, into Rig and Yajur, is based. Let us not mock at the position taken by the Aryas with respect to the nature of the Vedas, for, there are reasons enough to justify this position. Not being a novel position at all, it is the position that is maintained even according to the Hindu systems of mythology which are but gross and corrupt distortions of VDDIC TEXTS 99 Vedic sense and meaning. The broad and uni- versal distinction of all training into profession- al and liberal has been altogether lost sight of in the Puranic mythology, and like every- thing else has been contracted into a narrow, superstitious sphere of shallow thought. The Vedas, instead of being regarded as universal text-books of liberal and professional sciences, are now regarded as simply codes of religious thought. Religion, instead of being grasped as the guiding principle of all active propensities of human nature, is regarded as an equivalent of certain creeds and dogmas. So with the Rig and Yajur Vedas. Yet, even in this distorted remnant of Aryan thought and wisdom, — the Puranic mythology, — the division of the Vedas into Rig and Yajur, the liberal and the pro- fessional, is faithfully preserved. The rig^ now, implies a collection of hymns and songs in praise and description of various gods and goddes^s; whereas Yajur, now, stands for the mantras recited in the ritual, the active parts of religious ceremonies. This is the view taken by the so-called scholars of the day. Let us not, however, altogether forget the original distinction. There is much in it to recommend itself. The mantra at the top, which has been taken from second Sukta of Rig Veda, is cited here as a sample to justify the view entertained by the Aryas with respect to the 100 WISDOM OF THE RISHIS Kig Veda. This mantra describes the process or steps ( dhif/am ) whereby the well-known of liquids, water, can be formed by the combina- tion of iw^o other substances {gritachim sadhanta) The word sadhanta is in the dual number indicating- that it is two elementary bodies which combine to form water. What two elementary substances, according to this mantra, are, is not a matter of least importance to determine. The words used to indicate those two sub- stances are mitra and varuna. The first liberal meaning of mitra^ is measurer. The name is given to a substance that stands, as it were, as a measure or as a standard substance. It is the measurer of density, or of value, otherwise known as quanti- valence. The other meaning of mitra is ♦'associate." Now in this mantra.mitra is describe, as an associate of varuna. It will be shown how varuna indicates oxgygen gas. Now it is * The word mitra is formed by adding the tina9i siifSx htra, to the root m\, according to the sutra ^ftlf^ffl^- f^-m: ^51 II ^JJTo '^ ! ?5V (I The meaning is fqj^fgr ^['^ ^Ctr^ f^"^^ o^ «^i^ ^^'^^ measures or stands as a standard of referen('e, % Again, we have in Nighantu, the Vedic dictionary, chapter V, Section 4 fq^ ^rcTT^-JflflQqfa-^l^ j| Hence mitra means that which approaches or seeks association with others. X Varuna is formed bv adding unadi suffix unan to root vri to accept, ^f ^fRv:^: ??f^ ll!(^||Hence it means that which is acceptable to all or seeks all. VEEIC TEXTS 101 well known that hydrogen is not only the lighest element known, nor is it only monova- lent, but that it has strong affinity for oxygen; hence it is that it is described as an associate of varuna. Many other analogies in the properties of 7nitra and hydrogen go to suggest that what is in the Vedic terms styled as mitra, is in fact idential with hydrogen. Mitra, for instance, occurs as synonymous with udana, in many parts of Vedas, udana is well characterized by its lightness or by its power to lift up. The second element with which we are concerned is varuna. Varuna is the substance that is acceptable to all. It is the element that every living being needs to live* Its well known property is rishadha, i.e., it eats away or rusts all the base metals, it burns all the bones, etc; and phsiologically purifies the blood by oxidiz- ing it, and thereby keeping the frame alive. It is by these properties that varuna is in gene- ral distinguished; but it is especially characteri- zed here as rishadha. No one can fail to preceive that the substance thus distinctly characterized is oxygen gas. Another word used in the mantra is puta^ daksham. Puta is pure, free from impurities. Daksha means energy. Puta.daksham is a sub- stance, pure, possessed of kinetic energy. Who that is acquainted with the kinetic theory of 102 WISDOM OF THE EISHIS gases, cannot see in puta-daksha the properties of a gas highly heated ? The meaning of the mantra taken as a whole is this: — Let one who is desirous to form water by the combination of two substances take pure hydrogen gas highly heated, and, oxygen gas possessed of the property rishadha, and let him combine them to form water. It would, no doubt, sound strange that long before Cavendish performed his experiment on the composition of water, or long before oxygen and phlogiston were known to the philosophers of the west, the true philosophy of the com- position of water was recorded in the Vedas and perhaps understood by many philosophers of the east. Let not any of our readers imagine that the interpretation of the Vedic mantra given above is purely an imaginary production of the brainof the writer. The above interpretation is, in fact, based upon some already existing commentaries of the Vedas, and there is enough either in ancient commentaries or in that of Swami Dayananda to suggest this and similar interpretations of all mantras. No. III. GBIHASTHA. A Scientific Exposition of Mantras Nos. 1, 2, and 3 of the 50th Sukta, of Rrst Mandal of the Rig Veda bearing on the subject of household. Before I begin an exposition of a few mau' tras of the 50th Sukta of Rig Veda bearing on the subject of Grihastha, let it be remarked in due Justine to ancient rishis who lived in days when Vedas were better understood and more sincerely, honestly nnd truthfully revered than the Bible, the Zendavesfcha and the Quran are now-a-days — yes, let it be remarked in justice to those rishis, that to their minds many of the obvious & more recondite forces of nature were the ladders by which they rose from the lower depths of material objects to the celestial heights of divine contemplation^ Their thought fami- liarly climbed upon the ladder of physical forces till a glimpse of the divine was obtained. Invigo- rated with the light thus received, it as easily retraced its footsetex3s to share the bounty with their fellew-brethren, the whole race of man- kind^ Let me observe that, whiht 1 speak in this strain, I am giving expression to no vague in- definite ideas of may own, to no whisperings of erratiCj chaotic imagination. These are no words 104 WISDOM OF THE RISHIS of flattery, offered as sacrifice at the altar of national conceit, prejudice, or custom. They are rather honest but imperfect expessions of the sublime lives which rishis, no doubt, lived. But more sublime and astonishiDgly charming was the state of those four risJiis, Agni, Vayu, Aditya and Angirah — living in the beginning of creation, whose faculties were, according to the beliefs of the Aryans, illumined by the light of the Vedas^ The dizzy heights to which the thoughts of these rishis soared, but with no giddiness; the meandering labyrinths through which their intellects traced the unity of the divine design, quite unperplexed and not fatigued, but rather cheered and invigorated, b}^ the effort; these are facts, which we — innocent darlings of the ninteenth century, the era of civilization — we darlings, fed in the lap of material science, nourished by the milk of ponderous truths, dis- covered by elaborate rati ocinative and inductive processes, and supported by the carbonaceous aliment of isolated facts and nitrogenous edi- bles of constructive theories and hypotheses, cannot easily conceive. The truth-loving,, poeti- cal, beauty-admiring temperament of these rishis is far, fa,r removed from the money-loving, practical, use-admiring callous minds of moderns. No wonder, then that we should find so very few expositors of Vedic lore in this era of research and activity. Truth with sectarian ignoramuses and religious-prejudice-spectacle-wearers may be VEDIC TEXTS 105 measured by the numbers of its adherents or votaries, and well might Christians argue that their overwhelming number in the world is a proof that Christianity is the dispensation des- tined by the Divinity to prevail over the world. But far different is the case with Vedic truth. It is perennial. It is not the birth of to-day or yesterday just as other religions are. The mea- sure of Vedic truth is not its power to grow and spread, But its inherent power to remain the same ever to-day and to-morrow. ''Men and parties, sects & schools are but the mere ephe- mera of world's day. Truth, high-seated upon its rock of adamant, is alone eternal and supreme." It was this truth of God and Nature that was given to the primitive ionr rishis to comprehend. Justly, may our uninspired eyes roam about in vain from here to there, from rocks to vegetab- les and from vegetables to men to detect unity; but the inspired minds of the four rishis could only perceive the unity of the Divine mind in every thing. The minerals, the vegetables and the animals were to them but one book, in which they read but the power, the justice and the wisdom of God. Owing to the sublimity of revela- tion, were foreshadowed before their mind's eye landscape-paintings of human institutions, achievements and aspirations in a long distant future, and in all these, they saw the spirit of the Father brooding with paternal care over WIDOM OF THE BISHIS 106 -eternal designs for the happiness and benefit of His childern^ Reader, imagine yourself once in this exalted condition. Then alone are you in a fit position to grasp and understand the deep meaning of the Vedic mantra. This deep meaning is everywhere spiritual. There is a fine and very subHme link between mantra and mantra, which can be perceived but in such moments of exaltation alone. We must bear in mind that internal is always the more difficult to grasp. The modern scholar, whose powers of the senses have been well trained to observe and carefully note the phases and changes undergone by phenomena, may not find any connection or coherency be- tween mantra and mantra. To him the Vedas may be mere collections of isolated prayers to deified forces of nature including wind and rain; but to an earnest truthful inquirer, who has entered the exalted condition I have above des- cribed, there is that logical coherence and phi- losophical regularity in the sequence of the mantras which can only be called divine. In this spirit should we study the Vedas, a sample of which is presented by the 50th Sukta. I have before said that the universe, as con- strued by the rishis, is a ladder along which the inspired mind rises to the contemplation of the Divine. This exactly is the subject-matter of this mantra of the 5Gth Sukfca of Rig Veda. TEDIC TEXTS 107 In dark, rainy, stormy night, in an hour of .stillness and dead slumber, a thief entered the treasure-room of a peaceful family, and stole away all precious metal and property, and in the mad joy of his possession ran aback over twenty miles of wet ground, and betook him- self as quite safe from the grasp of the owner. But the light dawned, and the owner awoke in full consciousness of his stolen property. Fear- lessly and resolutely but in entire calm of his mind, he began the track and slowly but surely reached the rendezvous and seized the thief with the treasure which he had appropriated. This is but mere analogy. I have nothing to do with the stealth and with the property, but with the indelible, unmistakable footprints, not of a thief, but of a Creator on the frame of the universe, The wise man, who has his intellect iumined by universal benevolence, g"^^T: ^K: bent upon finding out the first Cause, begins his inquiry, and, slowly but steadily tracing Nature back to its source, halts at God. There the inquisitive and penetrative faculties of the intellect are cooled to satisfaction, and lie in peaceful repose in the enjoyment of the trea- sure thus found. To snch a mind, what are the different objects of this universe ? They are the footprints of Deity, the postmarks tracked by the divine rays of wisdom along their path of action. They are just as the Vedic mantra puts it %^^:, the flag-signs, track-beams, the 108 WISDOM OF THJa RISHIS design-types which point with one voice tO' Him (c^q) from whom all knowledge has pro- ceeded ( ^(cT%f ^ ). He is the eternal Sun that ever shines ( |=rfl )• He it is who makes us see this grand panorama of the universe ( ?i^ fcT^^rq- ^z^qj. So also is the case with the sun of the material universe. Would you see the the variegated objects of Nature ? Study, then^ the sunbeams playing amidst wonders of space and see what they lead you to. They leads us to the globe of the sun, who is truly the cause of all we see; for, not only has all the matter of the planetary system proceeded from the sun, but the very light which reveals to us the existence of the material objects in their diverse forms and colours, points out to the sun as its source and fountain-head. Would you, then, see the universe ? Then ob- serve that the universe points you out to the wonder of the planetary system, the sun. Would you enjoy your term of earthly life in peace of mind and happiness prepetual ? Observe, then, that the entire happiness of the world points out to the sacred institution of marriage, of grihastha, the fraternal and conjugal affections are cooled to satisfaction; for, from pure, truth- ful, affectionate and wisely conducted marriages alone caAi happy progeny flow into the world. This is the threefold sense of the Vedic mantra. It points out to God as the fountain of all VEDIC TEXTS 109 causation, to the sun as the source of all the planetary world and its chromatic wonders, and to the sacred institution of marriage, founded upon pure, rational and spiritual physiolog}', as the source of all hax3piness and bliss on this earth. I come now to the second mantra of the same Sukta. J have mentioned that happiness on this earth can only be secured by rightly conducting the sacred and divine institution of marriage. I need not speak here at length on this subject, but it will be well to point out that all attem2:)ts to regenerate our society in any other direction are merely fruitless. Do you ever expect a heroic, Svami-like, intellectual pro- geny from the present marriages contracted in an unnatural age by parties forced by unnatural compulsion of parents into these contracts ? To expect this, is to expect an impossibility. Teaching and preaching, edu- cation and consociation can mould the super- ficial or the external character of man, but strike ineffectually at tlie deeper and more permanent character, the hereditary or the constitutional character, which flows with our blood, w^hich we have drunk in with the very milk from our mothers. which we have inherited w^ith our very bones and nerves, blood and muscles. Believe it, then, that the true cure of the 1 10 WISDOM OF THE RISHIS evil that exists in our society is the physiologi- cal cure, the cure that strikes at the very root of the disease of our society,, the cure that professes to mould the individual and society from their very birth, by enjoying the observ- ance of the Divine injunction of pure, truthful, rational marriage, as contrasted with compul- satory, implusive, formal marriage, What^^ is the observance that can secure health and happiness to society ? The answer to this- question is imprinted in the indestructible Divine laws of nature. Observe the starry host of heavoUj H^^IT, or the moisture-laden ocean of the atmosphere, ^\^^:. What law do they obey ? Are they not regular in the succession of the phenomena they present ? Regularly, after, every 24 hours, does not starry host of the heaven unite itself with night, ^c^j^^fW:, regularly for 12 hours in 24 does it depart from the society of the sun, ^^lm f^r^sr^^^. Here are suggestions for the married people. Let them reflect over this and chalk out a path of piety for themselves. Again, study the atmospheric envelope. What law does it obey ? Regulary after every year does the monsoon blow, regu- larly for six months do the winds continue to take the same direction. These proclaim a lesson for the married. The lesson is for the married parties to separate themselves invariably during sunlight, as the starry heaven disconnects itself from the sunlight for every VEDIC TEXTS 111 12 houre. The second lesson for them is to ob- serve the law of periodicity, just as day and night, trade- winds, and monsoons, obey their periodic laws of succession. If these laws were carefully observed, there would flow into the world that happiness and health which were never reab'zed before. Earth would be a beauti- ful garden to live in,far more attractive and real than the Paradise, of the Moslems or the Heaven of the Christians, which is all paved with hard gold, with no stuffed cushions to relieve us of its hardness. Compare with this natural, spiritu- al, physiological marriage, the beastly marri- ages, a countless number of which are being con- tracted from day to day in our country without exciting the ridicule or even the thought of the reformers. I count upon no responsibility so seri- ous as that of ushering an individual being or- ganised like our own selves into the world. How many are they who feel this responsibility? How few children are there who are born of a wilful, appreciative, conscientious consociations of their parents? How many of them are the products of lust, blind impulse, and purely fortuitous con- course ? These are the things that may well sound obscene to many of our delicately con- stituted readers, but human nature is sacred in every part. It calls for obedience to its dictates in each direction. It is no respector of creeds or personalities. Let us learn, then, the law of peri- 112 WISDOM OF THE RISHI3 odicity, and realize the happiness that is in store for us by virtue of the divine ordination mentioned in these maniras, I do not wish to leave the subject of marri- a-ge without impressing upon the minds of my reader another truth which is not the less im- portant, a truth which forms the subject-mat- ter of the 3rd mantra of this Sukta. What language, but the sweet accents of the Vedas, can adequately express truth? These are the words of the mantra : — ^T^?^ ^7?[^ *r»?T II ^ n ' I do not wish to discourse upon an irrelevant topic, but all nature is unique. Truth is all of one type. The digression may be excused. Scientific people believe, and no doubt upon grounds indubitable, that light and heat are eternal associates of each other. Each possesses in its bosom, the essence, the elements, and the 230wer, of developing the other. Both are forms of motion, they are vibrations only differing in the frequency of their occurrence. The vibra- tions occur ill the same medium. Light is capable of being reflected. So is heat. Light is capable of being polarized. So is heat. Heat maintains the life of the animal frame. Light maintains the life af vegetable kingdom. Heat produces the vapoury atmos- phere. Light precipitates the cloudy mass in TFKMINOLOGY OF THE VEDAS 113 rain and pours it upon the plains. Light and heat are conjugal associates in nature. Heat is warm, light is cold and refreshing. Heat and lifj;ht are the love and life of the bod}^ Tliey are each other's companions and complements in Nature. The gorgeous display of colours, which light makes us familiar with, nre not less striking than the equallj' important mole- cular and chemical changes which lieat works out. By heating a bod3\ you can raise it to incandescence, till it begins to burn; by proper means, you can entrap light and make it heat our articles and even burn them, if necessary. But S3e how they proceed from the sun, their common fountain. They proceed in pairs. The warm-exciting rays of the sun are thf> ^I5F^ %\^^^ of the Vedic mantras; the light-emitting, colour-providing variegatnig rays of the sun are the ^5[ff'7: ^^qT: of the mantra. How beautifully are they interlocked with each other. Held in each other's embrace, these caloric and spectral rays dart from the sun, and journey on together through millions of miles of gorgeous space to fall on earth, to warm life and illuminate dormant intellect. The arrogant man of science may claim to himself the pow»-r of sifting these interlocked, interwedded, embosomed conjugal pairs of rays by iodine filters and alum solu- tions; but there is no absolute separation, no entire dissevering of bonds. Let us learn a 114 WISDOM OF TH RISHIS lesson from this. TheVedic mantra enjoins upon us this lesson. It enjoins upon men the duty of learning the lesson of conjugal relation from the heat and the light rays of the sun ^^^\ '^g^ It inculcates inviolability of the marriage tie. Let the married couples preserve their sacred relation inviolable and intact, and nob frustrate their peace and happiness by adopting the opposite course of free-marriages. The designs of the Divinity can only be wrought by the in- violability of this tie. One inviolable marriage conducted according to the periodic law alone is compatible with an acquisition of the true know- ledge of the Divine Being. This is the sacred law of inviolability that the Vedic mantra enjoins. But there is another and a deeper meaning of the mantra which should not be lost sight of. It is that light and heat permeate through every possible material object of creation sr^fsff^rs: 1 1 ^^ is the class of created objects. Let us not laugh at this proposition. It has the solid bulwork of science to support it. Heat is a motion of the molecules composing the body. There is no substance, of whatever description, that is entirely destitute or com- pletely devoid of molecular vibration. Vibration is the general law. Light is an accident of ether, the luminiferous medium, whose vibration essentially constitures light. Is there any sub- VEDIC TFXTS 115 stance throughout the range of created objects, wherein motion and ether do not conjugally and coevally dwell ? Yes, even in the same wa,y , the Divine essence lives within the very interior of ever}^ living soul. COMMENTARY ON UPANISHADS ISH0PANI8HAD — :o: — 1. — By one Supreme Ruler is this universe pervaded, even every world in the whole circle of Nature. Enjoy pure delight, O man, by abandoning all thoughts of this perishable world, ^nd covet not the wealth of any creature existing. ^.^ ?arf^ ^r^^^sf^^ ?r ^^ f^^ r^ ii ^, ii 2. — Aspire, then, O man, to live, by virtuous •deeds, for a hundred years, in peace with thy neighbours. Thus alone, and not otherwise, will thy deeds not influence thee. icTt^^ R c?TTf^ 3T^r?cT ^ % =^?clTf:JTt 5RT: II ^ i| 3. — To those regions where evil spirits dwell and utter darkness prevails, surely go, after death, all such men as destroy-the purity ot their own souls. ^^}^^S'^\^^l^ f?rsTfr?Ji5r'Tr iii^ft'jjT ^m% ii^^ii 4. — There is one unchangeab.'e, eternal, in- telligent Spirit, even more vigorous than mind. Material senses caimot perceive Him. There- fore the sage withdraws his senses from their natural course and perceives the Supreme Being everywhere present. 120 WISDOM OF BHE RISHI3 5. — He moves all, but Himself does not move. To the ignorant He is far, but to the- wise He is at hand. He pervades inside and outside of all.. ^^3 '^Ic*TR ^^ ^ fk^^^^ II ^ II 6. — "He who considers all beings as existing in the Supreme Spirit, and the Supreme Spirit as pervading all beings, cannot view with con- tempt any creature whatsoever." 7. — How can joy and sorrow o\ertake him' who, through wisdom, perceives the Unitary Spirit as dwelling in all beings? ^¥2T:^WT*?T:II ^ II 8. — "He overspreads all creatures. He is entirely Spirit without the form either of a minute body, or an extended one, which is liable to impression or organization. He is the ruler of the intellect, self-existent, pure, perfect,, omniscient, and omnipresent. He has from ali eternity been assigning to all creatures their res- pective purposes." ^^ ^^ I^ ^ cWt ^T ^ f^?IT^T?4^T: II ^ II COMMENTARY ON UPANISHSADS 121 9. — "Miserable are they who worship igno- rance; but far more miserable are they who arrogantly presume knowledge." 10. — Saints, wise and firm, assure us that ignorance, the life of senses, produces one result; and knowledge, the life of spirit pro- duces exactly the reverse. 11. — He, who realizes both, passes through physical dissolution b}^ virtue of the life of senses, and enters into immortality by virtue of the life of spirit. 12. — Miserable are they, who worship atoms as the efficient cause of the world; but far more miserable are they who worship the visi- ble things made of atoms. 13. — Saints, wise and firm, assure us that the worship of atoms leads to one result, and that of things visible to the reverse. 14. — He, who realizes both, enjoys, after death which is the conseqence of the worship 122 WISDOM OF THE B.1 SHIS of things visible, immortality, the fruit of the realization of Divine power displayed in atoms. 15. — ''O Thou who givest sustenance to the world unveil that face of the true sun which is now hidden b}^ a veil of golden light, so that we may see the truth and know our whole duty." 16. — Preserver, sage of sages, Ruler, Eternal Light, and Life of the creation ! gather up Thy rays., and collect thy I-ight, so that I ma}^ be able to feel Thy glorious presence full of bf^atitude. This alone is my earnest prayer. 17. — The air shall sustain the immortal spiritual body, the gross one shall only last till cremation. O thou ! who hast sown the seed of deeds, remember that the same thou shaltreap. ^ ^^ gqsri KJ^ ^^H\\ f^2(5f f fji |or q'gjjrf^ f^^j\ i ^^Jt^T^iTs^^u^&^T ^f^5T'^ ?f?T^ri5 r^qrr ii?mi 18. — O All- wise Being ! Thou art the source of knowledge. Inspire us with Thy wisdom, lead us to rectitude, and drive off' our evil. To this end, we repeatedly praise Thee and adore. COMMENTARY OK EXPOSITION RELIGION, as society at present exists, has been grossly 7msconceivecl. Artificial prayers consisting of set phrases, uttered almost un- consciousl3% or, at the best, in a state of semi- consciousness, by unfeeling hearts, who, in their lives and conduct, have betraj^ed inhuman vices, cruelty, micontrollable passions, strong antipathies and inexcusable weaknesses ; forced ceremonials, adopted through imitat'on, habit, fasliion custom, or fear of society ; costly, use- less, energy-wastiug and time-consuming rituals; bold iniquities, that priests and leaders of sects have practised, establishing inequalities of men in the sight of Heaven ; these and similar other absurdities have usurped the title of religion, and have inundated the world with an uncon- trollable flood of misery, vice, crime, war and bloodshed. The countenance of religion has become completely disfigured by looks of mutual hatred and diabolical enmity, freaks of veugea- nce and ambition, by anxiety-toned glare of selfish eyes, by anger-broken brow of intolera- nce, and by the dreadful pallour ol falsehood- poisoned faculties. 124 WISDOM OF THE BISHIS Reason and faithfulness have been divorced from the entire domain of intellect. Religion has become synonymous with mere profession of creed or opinions. Mere faith has been substi- tuted for living good lives and doing gracious deeds. Words have dethroned works. Super- stition and mythology have dictated explana- tions of the mystery of the universe — explana- tions that are not less interesting, nor more true than the tales of x^rabian Nights. Metaphysics has been driven to bear witness to the compe- tency of the story- telling, lie-manufacturing;^ machinery of these explanations. Guess and conjecture fill the room of exactness and certainty. Dreams have been enthrusted upon society as facts. Imagination has been strained to yield forth supernatural theology, preternatural mirac- les and unnatural doctrines. Human nature has been vilified, insulted and stigmatized, as wholly depraved. Hope and expectation have been banished from the future. Eternal hell-flames and mighty engines of torture have been forged and imposed upon the people instead. Many useful and noble faculties have been denied their privilege, others have been comp- letely suppressed ; whereas some have been put to serve persecution and trying ordeal. The whole stock of energy has been consigned to bigotry and dogmatism. Such, in fact, has been the office of religion. OOIIMENTABY ON UPANISHADS 125 Many gifted intellects, endowed with clear lieads, have perceived this ruinous character of religion, and have revolted at it. And such is the sad spectacle still presented that many minds do yet revolt at it, and feel an aversion towards religion which is highly prejudicial to the interest of progress and truth. The noble •conceptions which true religion might have en- gendered, the joys that might have sprung there- from fertilizing and gardei^izing the soil of life, .are entire strangers to the necessarily sceptical . honest, truth-seeking minds of present time. Is not all this deplorable ? Is nothing better possible ? Are we to be set adrift on the ocean •of uncertain, yet honest scepticism ? Is the mystery of life really insoluble ? Perhaps it is not given to man to understand the nature of things ! IfitbesOjlife would be a sad spectacle indeed; pains and miseries of this world would ibe simply unbearable. Fortunately, however, the above is attribu- table to human ignorance of true religion. Ti'ue religion is free from all artificiality and fabrica- tion. True religion is not merely an oral profession. It is no mythology. It is a living essence. It is highly practical. It is founded on entire truth. It takes for its basis the har- monious de^^elopment of all the faculties, the righteous unfolding of all our capabilities of knowing and being. 126 WISDOM OF THE RISHI3 Religion, true religion, consists in living a life in Divinity: for, "There's Divinity that shaj^es our ends. "Rough-hew them how we will," To realize the existence of this divinity and to feel its pre fence everywhere and at every time with us, is the first lesson to be learnt in religion. The Co ncepfioii that Nature, with her immutable laws and inexhaustible energies, with her infinity of forms and phenomena — is not aii- edifice of "chance^" but has the positive fact of an Ever- Active and Moving Principle diffused throughout Nature for its basis, is the beginn- ing of religion. When one has realized th:"s, and in the jovous depths of his consciousness, can exclaim/ "BY ONE SUPREME RULER IS THIS UNIVERSE PERVADED,EVEN EVERY WORLD IN THE WHOLE CIRCLE OF NATURE," he is then fit to take a step further and learn the lesson of individual reformation. But the lesson of individual reformation is liever received till man has learnt to penetrate through the fleeting forms and phenomena of Nature to Nature's God. Nature widely spreads her evanescent charms andfleeting beauties everywhere. Man is easily misled by her alluring attractions and wild enchantments to forget the Everlasting^ Eternal God that resides in the interior of, and pervades each of, her ephemeral productions. The human mind, when as yet imdeveloped and COMMENTABY ON UPANISHADS 127 unrefined is soon held in capti^^ty by the bon- dage of sensuous phenomena of the world. The gorgeous display of riches and wealth, the pompous show of rank and dignity, and luxuri- ant abundance of opulence, the licentious- sensualisms of case and affluence, not unoften unbalance the young unsophisticated mind, and merge him into a sea of ivordly ambitions^, and expose him to the earthly anxieties of Envy, Passion, Jealousy, Hatred and Vice. Not sel- dom is nipn thus blinded to the interests of his everlasting life; and the true delight that ever enters the bosom of devotee, who, while hold- ing himself aloof from the affections of this phenomenal world, contemplates tlie AJl-per- vading God of the Universe in His bounteous dispensation throughout Nature, is thus a stranger to him. Man consequently, requires to be reminded that this world is a fleeting show^ that the pleasures of senses are never perma- nent, that an earthly life is a weedy garden that never grows to seed, and that empty titles,, names and honours, reaped in this world, will not last long. Jt is wrong to hold out our affections for things perishable. The Eternal, the everlasting should engage our attention^ draw our affections, absorb our interest, and excite our aspirations, for then alone, is true delight possible. Wouldst thou, man, flee from the evils of this world, from the glamour of earthly pomp 128 WISDOM OF THE RISHIS. and deception ? Woiildst thou get rid of envy» passions, jealousy and hatred ? Wouldst thou be released from the restraints, cares and anxie- ties of earthly bondage ? Dost thou seek for the pure, everlasting enjoyment of peace and happiness? Then, -ENJOY PURE DELIGHT, O MAN, BY ABANDONING ALL THOUGHTS OF THIS PERISHABLE WORLD." When thus conceived, what a blessing is religion, pure religion ! Its lessons are full of wise and useful teachings. Led from Nature to Nature's God, we learn to contemplate the perishableness of this world and dislodge our affections for it. When thus fitted, we are able to take a step further; and that leads directly to individual reformation, which essentially depends upon the perception oi justice, a principle deepest engrained in human nature, There is a Deific Essence that rules and governs all by general wise providence, intended for thehighest good of all. This universal provi- dence enlivens the minutest atoms as well as the largest sun, and fits the one and the other each for its respective mission which is the highest good for all. A realisation of this providence . working for the highest good of all, a sympathe- ti(3 vibration with the pulsations of this providence constitutes a true perception of the principle. The highest good of all, being the object, the COMMENTARY ON UPNISHADS 129 wondrous system of the Nature is the Divine Institution fulfilling this mission in a truly wondrous and sublime manner. Its eternal, immutable, uhchangeable laws ara the Divine •code of perfect legislation, breathings from the essence of the Deity, modes in which He eter- nally lives, rules and governs all. He keeps no vigilant, watchful, designing, conspiring, and often-times dishonest, corruptible police to keep a record of each one's doings, and to superin- tend his actions, lest they disturb the general peace of his subjects. The Divine Institution is not susceptible of such weaknesses. Each one's memory is his infallible record keeper. Whereas the sensible organisation that apprises «ach of pleasure and pain, is the omnipresent police whose mission is not to punish but to teach lessons and to reform. There are no courts where law suits are decided; but social feelings, affections and other emotions are the interior chambers of the mind, where Reason sits on the throne of perpetual judgment. This is the universal machinery employed in the Institution of Nature. And its object being the highest ^ood of all, it is so regulated that the personal good of each, on the whole, consists in the good of all. The eternal immutable laws of Nature, consequently, recognize no special obligations, no individual isolated rights and are no respecters of persons. One way the 130 WISDOM OF THE RISHIS whole current of Nature flows — The Common^ ^^ EAL. No violation of this common course is^ possible without involving the transgressor in the consequences of transgression- consequences by virtue of which he is thrown off from the common course, for a moment to leave the general current undisturbed, to get himself purified, rectified, and resigned, if not willing to be subservient to the interests of the imiversa] whole. The 'aw of justica, that keeps each being in peaceful relations with his neighbour, and dictates to him the standard cf purity and his own soul, also enjoins upon him the self -chosen and pleasing duty of living in peace with his ne^shbour, and in tune with the external world. The destruction of this equilibrium is what con- stitutes discord, disease, misery, war, and des- truction. Should any individual therefore,, attempt to disturb the general peace, the in- dispensible consequences of this transgression will ine\itably devolve themselves upon him. But far different is the case of one who consciously and wilfully adopts the career that Providence has designed and regulated for alt. His path^ though difficult in the beginning, leads straight to individual happiness and social welfare. His is a path of peace and tranquility. No envious heart-burn, no exhausting emulation, no feeling^ of c6ritempt or disgust, no despair or disappoint- COMMENTABY ON VTAUISHADS 1 >l ment, no discontentment with his environments ever prompts him to swerve from the righteous course and spoil the temple of his personal health and individual existence. On the con- trary, his social and fraternal leelings are saturated to satiation, his disinterested nature uplifts him above ordinary persecution on one hand and seltislmess on the other, his reason is unclouded, and his will pure and undetiled. For, let man once comprehend that there is a wise Providence that regulates the affairs of the boundless universes around us by the ordination of general laws, let him once to his satisfaction understand, comprehend and know these general laws, and feel the existence of this Providence in the depths of his heart fully enough never to forget it for a single moment in his life, let him •once enter this condition, and he will feel the unity of his spirit with that of others. He will tind himself in tune with all others. Then will arise a perception of true brotherhood with mankind, for it will be seen that our delight ■consists in making others delighted, oiu* happi- ness in making others happy. It is this perception of universal justice (wihch regards all mankind as one brotherhood and impels man to seek the harmonization of his in- terest with duty, lest, in not doing so, he may transgress the motion of natural currents that lead to general good), that can keep one willingly 132 WISDOM OF THE RISHIS and delightfully from infringing upon the rights and liberties of others. Thus alone, when in accord with the maxims of universal justice, can he truthfully exclaim * 'COVET NOT THE WEALTH OF ANY CREATURE EXISTING.'^ Only then, and not till then, is true individual reformation possible. Religious progress, however, does by no means end here. Merely to keep one's self aloof frcm the turmoils of this earthly life, to remain,, as it were, unimpressed by the fleeting show and vanity of this world, or, lastly, to abstain from infringing upon the rights and liberties of others, is but the negative or prohibitive side of religion, with which even sinful indolence, coldest indifference, conniving reticence, and an abetter's- silence are compatible. ReHgion is too positive to be restricted to these mere prohibitive duties.. The wondrous orgnization of man endowed with 'potent energies and vivacious capabilities, has some more im/perative demands, points out to the existence of some higher ends, and cannot be- silenced by the dictates of mere prohibitive morality. For purposes of mere peaceful enjoy- ment, never in conflict with the enjoyments of others, a passive organization would have been cpiite enough, But man possessess active powers,, innate energies, and stirring elements; and all these are not in vain. They beckon him towards the constant application d<>nd energetic employment COMMENTARY ON UPANISHADS 133- of all his bodily and mental powers for the glo- rious end of achieving peace and happiness for himself and his neighbours. Activity and not sluggishness is the law of Nature. Animate and inanimate Nature, both, is full of lively energy and restless animation. Nothing is idle. The ant is ever busy, the earth we live upon ever whirls round and round, the plants and trees are ever employed in their growth, the air is always circulating and the waters are always bubbling and flowing ! Look round and say, what religion does Nature enjoin, what lessons does it widely outspread ? Everywhere in the domain of Nature, the inherent forces are ever busy in manifesting their presence. Nature enjoins but one religion, and that is Action, incessant, untiring, powerful, energetic Action, — tor good, for glory, for health and for happiness of Each and All. ^'ASPIRE, THEN OMAN, TO LIVE IN VIRTUOUS DEED, FOR A HUNDRED YEARS, IN PEACE WITH THY NEIGHBOURS. THUS ALONE, AND NOT OTHERWISE, WILL THY DEEDS NOT CONTAMINATE THEE." To one who leads a life of incessant useful activity, how bounteou'^^ is the universe ! it is a rich mine of happiness that only requires digging down and taking possession of. And what are human faculties to him ? Speech with its power to soothe and to bless, music with its- 134 WISDOM OF THE KISHIS power to calm and to refresh, affections with their mainsprings to elevate and to support, and thoughts with their wings to take the loftiest flights and to soar; these and other faculties are full of hidden beauties. Each organ is pure and hol3% as its mission is noble and sublime. Can one admire this beauty of the human S3^stem, appreciate it at its worth, comprehend its holiness, desire its purity and still remain disagreeable, discordant and deformed himself ? No, he is too alive to the beauties of internal i)urity and the lustre of inw^ard holiness, ever to linger in the darkness of filth}^ sensualism or hell of moral decrepitude. Purity of motives, holiness of deeds and loveliness of lives are the internal beauties that he prizes most, and values above all. He cannot degrade himself by destroying this internal beauty, for, he is alive to the truth that "TO THOSE REGIONS WHERE EVIL SPIRITS DWELL AND UTTER DARKNESS PREVAILS SURELY GO AFTER DEATH ALL SUCH MEN AS DESTROY THE PUB.ITY OF THEIR OWN SOULS/' He is rather filled with joy at the glorious capabililitiesof his exis- tence and at the priceless gift of life, is inspired with gratefulness for His endowment of reason, and moved to thanksgiving for the possession of his moral nature. His spirit is moved with gratitude towards Him who pervades all immen- sity, animates the orbs of heaven and the worms COMMENTARY ON UPANISHADS 135 ■of earth, and destines them for ceaseless action for millenniums to come.Where is there an object in the unfolded universe, that does not inspire the grateful mind to sing praises of Him who reigns supreme everywhere, showing beauties and blessings around ? In due acknowledgment ■of our gratefulness and our dependence upon Him, our souls rise in worshipful attitude to- wards Him, who is "ONE UXCHAXGEABLE, ETERNAL, INTELLIGENT SPIRIT, EVEN MORE VIGOROUS THAN MINP." It is true that "Material senses cannot perceive Him," but the heart bends in homage, ever grateful for the bounteous gift of providence. Flavours, odors, ■colors, sounds and other external impressions may effect the externally-minded man and render him forgetful of the source from whom all these i\ow, but one in whose spirit beauty blooms, and gratitude rises with fragrant incense :of submissive homage, cannot help penetrating, bevond them. He "WITHDRAWS HIS SEN- SES FROM THEIR NATURAL COURSE AND PERCEIVES THE SUPREME BEING EVERY WHERE PRESENT." No more do the delusive phenomena of the world delude him. Sensuous and external vanities no more blind his expan- . and there valencies, but nowhere with God. On the positive evidence of direct observation, and from the infallible plat- form of^e/,so?ia^ experience, with his head raised in the proud majesty of knoivledge^ and his spine •straightened with the nervous energy of natural forces, he bids farewell, a last farewell to the barbaric dogma of a belief in the existence of a,n intelligent, all-pervading, all-moving principle His belief in the potence of atoms is boundless. They are unanalyzahle^ undecomposahle^ simple monads, uncreated^ eternal in their existence; en- dowed ( not by anything else but naturally through necessity of existence) with unconceiva- ble motions.. In the vast chaotic operation of these atomic forces, specific atoms met through accident and selection, united together, assumed a temporary organization, exhibiting signs of breathing conscious life. This germ of life, on ac- •count of wholly unexpected and incomprehensible 142 WISDOM OF THE RISHIS circumstances^ under favourable conditions^ (favourable through chance or selection) propa- gated itself and multiplied. Great was the struggle for existence then raging. Many fort'm- ately organized beings were, in the course of this struggle, again hurled back into the atomic chaos whence they sprang. This is extinction^ But some fortunate organizations ( fortunate, not through merit or desert, nor through design hwt fortunate somehoiv ) survived this diresome catastrophe, and prospered. Their organization modified and developed new organs, and re- modified and redeveloped, till man appeared on the stage. Now man, this man, the product of fortuitous combination of atoms, with his heated brain, exudes entirely unsupported doctrines of immortality and providence. Can a sensible man believe such dogmas ? Vain are thy efforts O theologian ! to construct an edifice of religion on the foundation of sand. Human race, as a a race, may, for long ages to come, survive, but individual man shall only go back to the vile- dust from whence he sprang. Such is scientific atheism. All is uncertain and unreliable. Life is but an accidental spark pro- duced by the friction of mighty wheels, the blind whirling motion of which constitutes the phenomena of the universe. There is no hope of futurity, no consolation for oppressed virtue or disappointed justice, hereafter. A natural COMMENTARY ON UPNISHADS 141^ result of which is that the worshipper of omyii- potent atoms, dashed headlong into a sea of un- righteousness and immortality, tramples all jus- tice without a pang, suppresses all virtue with- out a sigh, and over the wreck of all that is nobie and elevating in human nature builds his iphilosoiphj oi desperate-ism . He is desperate in his actions, desperate in his feelings, or percha- nce, his is aphilosphyof resignation. Desperate or resigned there are the signs of brutal violence to human nobility rendered, and as is the case of all violence rendered to human nature, the subject is agitated, distributed listless, melan- choly, petrified or simply unconcious of himself. Miserable, though, is this extreme form of scien- . tific atheism, there is a softened from of it, how- ever, which is compatible with a certain and a very higli degree of morality. For there is in the scientific atheist, a strong belief at least; in tlie unchangeable, and the immutable nature of laws, or of the order of Nature. He is not superstitious. In the world of effects, at least he is a master. Miserable and disturbed as his life of the interior may be, his external life is,, no doubt, a complete success. But far different is the case of one who, through superstitious ig- norance, neither has any conception of the In- telligent Ruler of the universe, nor a definite conception of any law or order in the universe, but substitutes for the ennobling belief of a 144 WISDOM OE THE BISHIS monotheist or ths natural dependence of an atheist, a mean, grovelling or debasing worship of elements like earth, or of objects like stones and trees, or even of bodies of men. Of such degrading and debasing forms of theism, the world is full. There is the homotheism ( man worship ) of the Chhistians, the loco-theism ot the Mohammedans, the idolatry of the pagans the pantheism of the Vedantins, and the poly- theism of the Hindus; all bigotry dogmatism sectarianism, intolerance and fanatism of "which the world's Jiistory is so full, is wholly attributable to, and is a standing evidence of, the miserably degenerated condition of the people at large. Incalulable are the evils that flow from the worship of things visible. Truly has it been said, "MISERABLE ARE THEY WHO WORSHIP ATOMS AS THE EFFI- CIENT CAUSE OF THE WORLD, BUT FAR MORE MISERABLE ARE THEY WHO WOR- SHIP THE VISIBLE THINGS MADE OF ATOMS. Leading, as they do, to widely differing re- sults scientilic atheism and various forms of wor- ship of things visible are capable of a use to which wisdom puts them, when they are no more those disgusting things that they were. The mighty hand of wisdom extracts out of things visible that sens3-education and useful application which is the primary basis or the granite-foundation of COMMENTARY ON UPNISHADS 145 •all interior development. Man's life-term is thus converted into a pleasant, instructive, invigo- rating, power awakening journey that leads through the invisible portals of death to calm ^eternal. Not alone is the visible material of the universe thus converted into a rich, useful store for future, but the invisible undecomposable atoms also are, by the touch of wisdom's hand, seen to be the seat of the power of the Almighty Maker. Atoms are but the vehicle through w'hich the Lord Divine sends fourth everlasting energy and life into the visible. Thus '*HE WHO RE- ALISES BOTH, ENJOYS, AFTER DEATH WHICH IS THE CONSEQUENCE OF THE W^ORSHIP OF THINGS VISIBLE, IMMOR- TALITY, THE FRUIT OF THE REALIZA- TION OF THE DIVINE POWER DISPLAY- ED IN ATOMS." Here let us pause, and take a survey of the great eminence to which we have ascended. There is God the supreme Ruler of the universe pervading in all, distributing jastice for all, and assigning for each and all, their respective mis- sion. Here is a man endowed with potent, active faculties, energetic capabilities, and all achiev- ing powers, adequate to fulfil the mission to him assigned; And here is a glorious, beauteous, universe, so attractive, so useful, so beautiful, so harmonious that the heart rises in the utter