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PAGE 31
It is
the highest duty of parents, preceptors., and relatives to
adorn children with good sound education, nobility of
character, refinement of manners, and amiability of temper.
The wearing of jewelry (gold, silver, pearls, rubies,
diamonds. etc.) adds no beauty to the soul. It only arouses
vanity and other lower passions, gives rise to fear of
robbery, and may even be the cause of death. Many a child has
been known to lose its life at hands of cut-throats because of
wearing jewelry.
"Blessed are the men and women whose minds are centred
on the acquisition of knowledge; who possess sweet and amiable
tempers; who cultivate truthfulness and other similar virtues;
who are free from vanity and uncleanliness.; who enlighten the
minds of those who are in ignorance; whose chief delight
consists in promoting the happiness of others by the preaching
of truth, by generous distribution of knowledge without fee or
reward; and who are engaged in altruistic work as prescribed
by the Vedas."
Yaiyopavita to be performed at the age of 8, both
in the case of boys and girls.
Boys and girls, when they attain to the age of 8 years,
should be sent to their prespective schools. In no instance,
should they be placed under the tuition of teachers of low
character. Only those persons are qualified to teach who are
master of their art and are imbued with piety. Dwijaas
(twice-born) should have the Upnayan* of their children
(boths sons and daughters), done at home, before
sending
* Initiation into student
life of which the outward symbol is the sacred thread. - Rama
Deva.
Page 32
them to their respective schools. The seminary should
be situated in a sequestered place. The boy's school should be
at least 3 miles distant from that of the girls. The
preceptors and employees, such as servants, should, in the
boy's school, be all of the male sex, and the girl's school fo
the female sex. Not even a child of 5 years of the opposite
sex should be allowed to enter the school. As long as they are
Brahmacharis (students) they should abstain from the following
eight kinds of sexual excitement in relation to persons of the
opposite sex:-
The students of both sexes to be guarded against
sexual excitement of all sorts.
- Looking upon them with an eye of lust;
Embracing them;
Having sexual intercourse with them;
Intimately conversing with them;
Playing with them;
Associating with them;
*Reading or talking of libidinous subjects;
*Indulging in lascivious thoughts.
The principles underlying the Gurukula (seminary)
system of Education
Teachers should see that they keep aloof from the above
things, and thus perfect knowledge, cultivate amiable
dispositions and manners, gain in strength both of body and
mind, and thereby grow in happiness. The school must not be
nearer than five miles to a town or a village. All scholars
should be treated alike in the matter of food, drink, dress,
seats, etc.
Be they princes and princesses or the children of
beggars, all should practice asceticism.** They should be not
allowed to see the parents, or hold any communication whatever
with them. Being thus feed from all worldly worries and cares,
they should devote themselves heart and soul to their studies.
Their teachers should accompany them in all their studies.
Their teachers should accompany them in all their recreations,
so that they may not fall into any mischief, get
indolent
* The last two constitute a
sort of mental intercourse with persons of the opposite sex.
-Tr.
**By asceticism
is here meant sever bodily and mental discipline - in other
words simple living and high thinking should be the motto of
the students. They should not solicit bodily comfort, instead
bear all kind of hardships in order to wholly and solely
devote themselves to the acquisition of knowledge, culture,
etc. -Tr.
PAGE 33
or naughty. Manu says:-
"Both state and society
should make it compulsory upon all to send their children
(both male and female) to school after the 5th or 8th year. It
should be made a penal offence to keep a child at home after
that age." MANU 7: 152 (Free compulsory education).
THE GAYATRI MANTRA - A PRAYER FOR ILLUMINATION OF THE UNDERSTANDING
The
first Upanayana ceremony should be performed at home,
and the second in the school. Parents as well as teachers
should teach
Gayatri
Mantra* to the
children with its meanings, thus:-
"O lord! O
personification of True existence, Intelligence and Bliss!
Everlasting, Holy All-wise, Immortal, Thou art unborn, without
any symbolical distinction and organization, Omniscient,
Sustainer and Ruler of the Universe, Creator of all, Eternal,
Protector and preserver of the Universe, O All-pervading
Spirit! O Ocean of mercy! Thou art the Life of the Creation,
Thou art an All-blissful, Being the very contemplation of Whom
wipes off all our pains and sorrows; Thou
* Aum Bhur Bhuvah swah, Tat
Savituh Varneyam Bhargo Devasya Dhimahi Dhiyoh Yah nah
Prachodyaat.
The words and meaning of the Gayatri Mantra
are:-
Chapter
one.
Bhur - One Who is Life and Support of the
whole Universe, is dearer than life itself and is
Self-existent.
Bhuvah - One Who Himself is free from all
sorrows and pains, and Whose contemplation wipes off all
over, pains and sorrows.
Swah - One Who pervades this multiform
universe and is the Support of all.
Tat - Him.
Savituh - Of One Who is the maker of the Whole
World and from Whom all power proceeds.
Varneyam - One Who is All-holy and worthy of
our adoration.
Bhargo - is One Who is Himself pure by nature
and purifies others and Who is All-intelligence.
Devasya - of One Who bestows happiness on all
and is sought after by all.
Dhimahi - May we contemplate.
Dhiyoh - Understandings. (intellect).
Yah - Who.
Nah - Our.
Prachodayaat - May guide
PAGE 34
art the Sustainer of the Universe,
Father of all; may we contemplate Thy holy adorable
nature so that Thou mayest guide our understanding. Thou art
our God, who alone art to be adored and worshipped. There is
none beside, Thee, who is equal to Thee or above Thee. Thou
alone art our Father, Ruler, and Judge. Thou alone bestoweth
happiness." YAJUR VEDA 36: 3.
After they have learnt the above mantra with its
meanings, they should be taught the method of 'Divine Worship'
( Sandhyaopaasanaa)* with
its preliminaries and accessories a Bathing. Achamana (Sipping
of sanctified water) and Praanaayaama (Deep Breathing).
The
preparatory, non-essential stages of worship are:-
-
Bathing - which effects bodily cleanliness,
and ensures health. Manu says:-
"Water washes off the
impurities of the body. Truth exalts the mind. Knowledge and
strict devotion to duty elevate the soul. Possession of
ideas refines the intellect." MANU 5: 109. Every man should,
therefore, bathe before his first meal.
-
Achamana - This consists in taking in as
much water as can be held in the palm of one's hand by
applying the lips to the root and centre of it. The
quantity of water should be just sufficient to reach the
lower part of the throat. Its object is to relieve
irritation of the throat of dryness thereof it present.
-
Maarjana - is to sprinkle wate, with the
points of the middle and index fingers, on the face and
other parts of one's body. Its object is remove
drowsiness. If a person be not drowsy, or if water be not
obtainable, it can be dispensed with.
* Only the stages of 'Divine
Worship' are her given. The author has treated this subject in
detail in his book called "The Five Great Daily Duties." -
Tr.
PAGE 35
The
essential stages of ( Sandhyaopaasanaa) are as
follows:-
-
Praanayaama - or control of the breath. Says
Patanjali, in his Yoga Shaastra :-
"The practice
of Praanaayaama gradually burns off all impurities
and exalts the soul. The light of knowledge in the soul goes
on continually increasing till the soul is emancipated."
YOGA Shaastra Saadhanapaada, 28.
Manu says:-
"Just as a goldsmith, by blowing
stronghly against a piece of impure gold, removes its
impurities by oxidation, so does Praanaayaama burns
off all impurities of the mind and senses." MANU 6: 71
Method of Praanaayaama - "As in the act of
vomiting all the contents of the stomach are violently
expelled, so should the breath be expired forcibly, and hel
out as long as possible by drawing up the epelvic viscera."
YOGA Shaastra, Samadhipada, 38.
When discomfort is felt, the air should be gently
inspired. This process should be repeated according to one's
desire and strength. This exalts the purity of the soul and
develops concentration of mind. Praanaayaama is of
four kinds:-
-
Baahya Vishaya - It is the process desired
above in which the breath is held out as long as possible.
-
A'Bhyantara - In which the breath is held in
as long as possible.
-
Stambha Vritti - In which the breathing is
suddenly stopped at any stage of respiration.
-
Baahyaabhyaantaraakshepi - In which the
ordinary course of breathing is reversed, expiration is
forcibly begun
PAGE 36
when inspiration is going on, and vice versa. By
thus reversing the course of respiration, both expiration
and inspiration are in turn stopped, and thus the
processes of respiration, and consequently and mind and
senses come under the direct control of the Will.
By the increase of bodily strength and activity,
the intellect becomes so subtle that it can easily grasp
the most abstruse and profound subjects. It also helps to
preserve and perfect the reproductive element in the human
body, which, in its turn, produces self-control, firmness
of mind, strength, energy, and acuteness of
intellect.
Girls as
well as boys, should practice Praanaayaama.
Aghamarshana - Repentance and intense desire
to keep aloof from the even the thought of sin.
Manasaa Prakrimana - Mental Rotation, i.e., -
turning one's mind in all the six different directions of
space - North, South, East and West, Above and Below - and
feeling in each the presence of God.
Upaastha - Realization of God as the source of
all Light, Life, Knowledge, etc.
Stuti - Glorification; Praathnaa
--Prayer; Upaasanaa - Communion.
This
Sandhaopaasanaa should be performed i some lonely spot,
with a concentrated mind. Manu says:- "Seek some lonely spot,
by the side of the water, concentrate your mind and perform
your Sandhyopaasanaa. Never forget to recite* the
Gayatri Mantra and contemplate its manifold meaning.
act accordingly."MANU 2: 104.
*It is best to
reciteGayatri mentally.
PAGE 37
Teachers should also teach all that is necessary
regarding diet, dress and proper behaviour towards superiors
and inferiors.
Devayagna, the second Great Daily Duty,
comprises (Agnihotra - the feeding of fire with clarified
butter and aromatic substances for sanitary purposes - and
associating with, and serving devout and learned persons.
These two duties -
Sandhya and
Agnihotra - are to
be performed twice daily - morning and afternoon - it is only
twice during 24 hours that day and night meet.
One hour, at least, should be devoted to Divine
Contemplation, which should be practised with perfect
concentration of mind, as Yogis practise Yoga.
The time for Agnihotra is twice daily, i.e.,
just after Sunrise and just before Sunset.
The vessels to be used are:-
-
Vedi - a vessel (earthen or metalic), having
the shape of an inverted truncated pyramid, for making the
fire in. It should have the following dimensions:- Depth and
each side of the base being 9 to 12 inches, and each side of
the apex 2-1/4 to 3 inches, i,e., each side of the base
being four times the side of the apex.
-
Two vessels for containing water, which may be
required for washing hands, etc.
-
A butter dish, to keep the clarified butter in
-
A spoon, made of wood, silver or gold.
Method:-
Let a few sticks of wood (Sandal,
Buica Frondosa or Mango) in sound condition be laid at the
bottom of the Vedi, fire
PAGE 38
be placed in the middle and similar pieces of wood on
this again. Let the clarified butter be properly warmed, mixed
with odoriferous substances and then poured over the fire in
the Vedi, the
Homa
mantras being
recited the while, one spoonful each time a mantra is
recited.
Reasons for performing Homa are given below in
Question and Answer form:-
Q. - What is the good of doing Homa?
A.~ It is a well-known fact that impure air and impure
water are productive of disease, which, in turn, causes so
much pain and misery, whilst pure air and pure water are
productive of health, and consequently of happiness
Q. I should think it would do people more good to
apply Sandal locally as a plaster, and eat butter
instead. Is it wise to waste these things by destroying them
in fire?
A.~ That only shows your ignorance of Physical Science,
for it is one of its cardinal principles that nothing is
really lost in this world. You must have noticed that, even
when you are standing at some distance form the place where
Homa is performed, you can smell a sweet fragrant odour
in the air. That alone proves that an odoriferous substance
put into the fire is not destroyed, but, on the other hand,
being rarefied, fills the room, and is carried by the air to
distant places where it rids the air of its foulness.
Q. If this be the case, the keeping of such
odoriferous things, as saffron, musk, camphor, scented flowers
and attar, in the house will serve the same
purpose.
A.~ That scent has not the disintegrating power to rid
the house of its impure air, and replace it by the fresh pure
air. It is fire alone which possesses that power, whereby it
breaks yp the impurities of the air, and reduces them to their
component parts, which, getting lighter, are expelled form the
house and replaced by fresh air from outside.
PAGE 39
Q. What is the object of reciting mantras
whilst performing Homa>?
A.~ The objects are three:-
-
The Mantras explain the uses of Homa.
-
In this way Vedic texts are learnt by heart.
-
It helps the study of the Veda and
preservation thereof.
Q. Is the omission of Homa a sin?
A.~ Yes, the amount of suffering, a man inflicts on his
fellow-beings by polluting the air, and water with the waste
products of his system and consequently bringing on disease,
becomes the measure of his sin, to atone for which it becomes
incumbent on him to perform Homa and thereby purify air
and water to an extent, equal to, or greater than the mischief
he has done.
As regards the internal use of these things, that are
used in Homa, such as butter, that would benefit only
the individual who takes them; but the same amount of
material, used as directed above, benefits hundreds of people.
If people were not to eat and drink such nutritious substances
as butter and milk, they could never gain in strength,
physical and mental. Therefore, it is only right, that they
should do so, but more material should be used in Homa
than as food and drink. It is, therefore, our bounden duty to
perform Homa daily.
Q. How many aahootis* (spoonfuls) should a
man pour, and how much clarified butter should each aahooti contain?
A.~ Sixteen aahootis and a dram and a half
clarified butter in each aahooti at the least; but it
is permissible to put more butter in each spoonful.
In the 'Golden Days' of India, saints and seers,
princes and princesses, kings and queens, and other people
used to spend a large amount of time and money in performing
and helping others to perform Homa; and so long as this
system lasted, India was free from disease and its people were
happy. It can become so again, it the same system were
revised.
*At
the end of each Homa mantra a definite quantity of
clarified butter is pured over the fire. This called
aahooti. - Tr.
PAGE 40
We have described these two Yajnaas which,
alone, are enjoined upon students (Brahmacharis)
Who is entitled to invest students with the
sacred thread?
"A person can perform Yajnopavita of his own
class, andof hte classes below his own. These he can also
teach. Thus a Brahmana can perform it for Brahmans,
Kshatriyaas and Vaishyaas. A Kshatriaas, for
Kshatriyaa and Vaishyaas only; and a
Vaishyaa, for Vaishyaas only. An intelligent,
respectable Sudra should also be taught all the
Shaastraas barring the Veda, but without
performing his Upnayana. This view is held by many
authorities." SUTRA Sthana, Chapter 2.
Period for Brahmacharya - Maximum and
minimum.
Says Manu:- " A student should observe
Brahmacharya and study the Vedas with their
subsidiary subjects for 9, 18, 36 years, or until they are
completely mastered".* MANU 3: 1.
"Brahmacharya is of three grades:- The
lowest, the intermediate and the highest:-
-
The lowest - "Man, who is composed of a
body - formed out the elements derived form foods and drinks
- and a soul that resides in the body, is verily a
Yajna. He should be endowed with the most excellent
qualities; and in order to accomplish gain , longevity,
strength (physical and mental), and the like qualities, the
shortest period for which a student should observe is 24
years, just as there are 24 letters in the Gayatri
metre (Chhanda). He should, during this period, keep
*Thus after joining the
school at the age of 8 years, if a student studies the
Vedas with their subsidiary subjects for 36 years,
(i.e., he devotes 12 years to the study of each of the three
Vedas), he completes his education at the age of 36
-8-44, if for 18 years, at the age of 8-18-26 years, if for
9 years, at the age of 8-9-17 years. (The last period of
Brahmacharya is meant for a girl who wants to marry
at the age of 17 years.-Tr.
PAGE 41
perfect control over his passions* and devote himself
to the acquisition of the knowledge of the Vedaas and
of culture, etc. By virtue of this Brahmacharya,
vital forces, called Vasus, are fully developed and
mature. These help to produce noblest qualities in his body,
manas** and the soul.
Should anyone advise a Brahmachaari to marry
or have sensual enjoyment before the age of 25, let the
Brahmachaari answer him thus: "Look you her, my dear
fellow! If my vital forces, mental faculties and physical
organs were not fully developed and strong, I should not be
able to observe Brahmacharya of the next grade (
which lasts till one is 44 years old), as the observance of
the lowest grade helps one to keep Brahmacharya of
the intermediate grade.
Am I a fool like you that I should ruin my body, my
vital forces, my mental faculties and even my soul - which,
if properly looked after, endow one with a noble nature and
produce sterling qualities and help one to perform great
deeds, - waste my precious life, deprive myself of the
fourfold fruit of human life, destroy my Brahmacharya
which is the main spring of all Ashramas or
Orders,*** the best of all good works and the source of all
that is good and noble in life, and consequently sink to the
lowest depths of misery and degradation?" CHHAANDOYYA
Upanishad 3: 16.
"Since he that observes his Brahmacharya,
acquires
*And even after marriage
should not give a free license to his passions. - Tr.
**Under the term
manas include the principles of attention,
thought, memory and individuality. - Tr.
***Life is
divided into 4 stages or Orders - . Brahmacharya or the
period of student life. 2. Grihasthi aashram or
married life. 3. Vanaprastha or spiritual Science,
and divine contemplation. 4. Sanyas aashram or the
period of Renunciation devoted to the preaching of truth and
righteousness allover the world by abandoning all worldly
connections. - Tr.
PAGE 42
-
The intermediate - He, that observes
Brahmacharya, for 44 years, - there are 44 letters in
Trishtup Chhanda (metre) - by virtue of this
Brahamacharya attains to that degree of pranas
or vital forces called Rudras, in other words, he
becomes a terror to the wicked and an asylum for the good.
No rascal dare practise his rascality before him. Should
anyone advise such a Brahmachaari to abandon his life
of Brahmacharya, marry and enjoy himself, let him
answer such a man, thus:-
"The happiness that results form the observance of
Brahmacharya of a higher degree, cannot even be
dreamt of by one who has not led a life of
Brahmacharya and even sensuous pleasures, are more
keenly enjoyed by the former than by the latter.
Since it is a Brahmachaari alone, who attains
to success in worldly affairs, enjoys perfect unsensous and
spiritual happiness, I will never destroy my
Brahmacharya - the source of the highest happiness .
On the other hand, by virtue of thorough observance of this
Brahmacharya become learned, virtuous, strong in body
and mind and enjoy and longevity and perfect happiness. I
will never listen to the advice of such senseless creatures
as you are, marry early, and briing ruin on myself and my
family."
-
The highest - He that remains a
Brahmachaari, till he is 48 years of age, - there are
48 letters in the Jagati Chhanda (metre) - by virtue
of this highest kind of Brahmacharya acquires perfect
knowledge, perfect physical strength,* perfect wisdom,
perfect development of
*And enjoys the full span
of life which is 400 years.
PAGE 43
good qualities, nature and characteristics, shines
like the sun, enlightening all, and is enabled to master all
kinds of knowledge. Should anyone tempt such a
Brahmachaari to destroy His Brahmacharya -
which is really the highest virtue - let him answer thus:
O you, foolish wretch! Get away from me. I will never
destroy this Brahmacharya of the highest order. May
the Supreme Spirit, through His grace, help me to keep this
holy vow so that I may be able to enlighten such fools as
you and teach you and particularly your children, and
thereby help you all to lead happy
lives."
There are four stages of the human body:-
-
Period of Adolescence - from the 16th to the 25th
year.
-
Period of Manhood - from the 25th year to the 40th
year.
-
Period of maturity - about the 40th year, when the
tissues, organs and secretions of the body reach their
highest state of perfection. Thereafter comes the
-
Period of loss -in which excess of such secretions as
reproductive element, begins to be lost, in sleep or through
perspiration, etc.
The best time for marriage, therefore is the 40th, or
rather the 48th year.
Q. Does this law of marriage apply equally to
both sexes?
A.~ No. If a man were to remain celibate
(Brahmachari) for 25, 30, 36, 40, 44 and 48 years, a
woman should do so only for 16, 17, 18, 20 or 24 years,
respectively.
PAGE 44
This rule applies only to those people who intend to
marry, but those who intend not to do so, are welcome to
remain celibates till death, if they can. But they must bear
in mind that this is possible for those persons alone whose
knowledge is perfect, who have full control over their mind
and senses, and who are perfect Yogis, free from all
vices. It is a most difficult task to be master of the senses,
and restrain the flood of carnal desires. The following rules
should be observed both by pupils and teachers:-
"Let them conduct themselves properly, and study and
teach, be truthful in word, deed, and thought and study and
teach, be indifferent to joy or sorrow, worldly applause or
censure, walk in the path of righteousness, and study and
teach (the Vedaas and the other true sciences), keep
their senses under perfect control, and study and teach,
restrain their minds from evil pursuits (such as the practice
of injustice), and study and teach, learn the properties of
heat, light , electricity, and other natural forces, and study
and teach, perform Homa daily, and study and teach,
serve atithis, and study and teach, fulfil their duties
and obligations towards other men, and study and teach,
protect their subjects and children, and study and teach,
preserve and prefect the reproductive element, and study and
teach, protect and educate their children and pupils, and
study and teach." TAITREYA UPNISHAD 7: 9.
"A wise man would do well to practise both
Yamaas* and
*Yamas are 5 in
number:-
(a) Harmlessness; (b) Strict devotion to veracity;
(c) Honesty in word, deed and thought; (d) Abstinence from
sexual indulgence; and (e) abstinence from the headlong
pursuit of worldly things and freedom from the prides of one's
possessions (such as wealth and Power). YOGA SHASTRA
Sadhanapada, 30. - Tr.
PAGE 45
Niyamaas* and He who practices one
without the other, never makes any progress, on the contrary
he simply degenerates, in other words, leads a degraded life
in this world." MANU 4: 204.
"Neither inordinate desire nor its total absence is
conductive to a man's happiness, since it would be simply
impossible, either to lead a virtuous life, or to acquire
(Vedic) Knowledge without desiring for the same."MANU
2: 2
"The study and teaching of all true sciences;
observance of the vows 9 of Brahmacharya, and
truthfulness; performance of Homa, as well as the
acceptance of truth leading a virtuous life, as enjoined by
the Veda, communion with God, and acquisition of the
knowledge of the Veda; performance of seasonal
Homa,** reproduction of good children, performance of
the Five Great Daily Duties,*** and doing such other
good actions as are productive of beneficial results to the
community such as developing technical arts; all the eight
things to go to make a Brahman, in
*Nyamaas are also 5 in
number:-
(a) Cleanliness (physical and mental); (b)
Contentment - which does not mean contentedness with physical
inertia, but which does mean that you do your utmost to attain
your object, but are not carried away by the resulting profit
and loss, joy or sorrow; (c) Devotion to duty regardless of
consequences; (d) Acquisition and discrimination of true
knowledge; (e) Resignation to the Will of God through extreme
devotion to Him.
**Specials
Homas are performed at the change of season, as well as
on the occasion of full moon, etc. -Tr.
***
The
five great daily duties are,
-
Worship of God;
-
Homa and duty towards the learned;
-
Service of one's parents and other learned and
righteous persons;
-
Duty towards animals and the poor and helpless, and
-
Duty towards the altruistic teachers of
humanity and ordinary guests, i.e., to show them proper
respect and serving them to the utmost of one's power and
means. -Tr.
PAGE 46
other words, his mind ought to be the repository of
Vedic learning and devotion to God." MANU 2: 27.
Without the practice of the these an individual is never
entitled to be called a Brahman
"As skilful driver keeps his horses under control ,
even so should a wise man keep his senses - which are apt to
lead both mind and soul into the pursuit of wicked objects -
under complete control." MANU 2: 88.
"Verily, that man alone can achieve his heart's
desire who is a master of his senses; he who allows himself
to become their slave soon loses* his character." MANU 2:
93.
"A man of low character can never succeed in
acquiring knowledge of the Veda; in keeping up his
vows of celibacy, truthfulness, etc.; nor in fulfilling his
duties towards duties towards man and God, keeping control
over his passions and desires, being steadfast in his
devotion to truth and righteousness, and performing good
deeds." MANU 2:97
"There should be no omission in the study of the
Veda and performance of the Five Great Daily
Duties and other good works even on holidays, as there
is no omission in the act of respiration without risk to
life, so there can be no omission of one's daily duties; a
good deed done even on an Anadhayaaya - so called day
of exemption from study, etc., cannot but bear good fruit."
MANU 2: 105, 106.
As it is always a sin to tell a lie, and always a
virtue to speak the truth, a man should on all days shun
vice and practise virtue.
*Literally, becomes addicted to
great vices. - Tr.
PAGE 47
"He who has a sweet and amiable disposition and
serves the wise and old with all his heart, continually
gains in knowledge, reputation and strength and enjoys a
long life." MANU 4: 121. Whilst he that is otherwise, never
advances in knowledge, etc.
"Let a wise man bear malice to no living soul and let
him show all men the path that leads to true happiness, let
his speech be sweet and kindly, let him be truthful in word,
deed, and thought. This alone can lead to the spread of
truth and righteousness. Verily, he alone can have a true
conception of the teachings of the Vedaas whose mind
and speech are pure and well under control." MANU 2: 159,
160.
"That Brahmana alone is said to possess true
knowledge of the Veda and God, who shuns the world's
applause like poison and courts its censure like
immortality." MANU 2: 162
"Thus let the twice-born students (male and female)
who had there Upanayana performed go on gradually
acquiring knowledge of the Vedaas, which is their
highest duty." MANU 2: 164.
"A Dwija as well as his children who, instead
of studying the Veda, wastes his time in doing other
things soon goes down to the level of a
Shoodra(lowest in character)." MANU 2: 168.
PAGE 48
"A Brahmachaari (male or female) should
abstain from meat and alcohol, perfumes, garlands of
flowers, tasty foods and drinks, the company of the opposite
sex, sour articles and injury to all living things, from
anointing the body and handling the reproductive organ
unnecessarily, from the use of collyrium, from the use of
boots and shoes and of an umbrella, or a sunshade, from
harbouring low passions such as anger, avarice, carnal
passion, infatuation, fear, sorrow, jealousy, malice , from
singing, dancing, playing gambling, gossiping, lying and
back-biting, from looking upon women (with the eye of lust),
and embracing them, and from doing harm to other people, and
indulging in such other evil habits. Let every student sleep
alone and never lose his reproductive element. He who loses
it through passion breaks his vow of
Brahmacharya."MANU 2: 177 - 180.
PAGE 49
cultivation of any skill or talent you may possess.
Never be indifferent to the acquisition of wealth, power,
etc. Never neglect your duty to serve your father, mother,
teacher, and all preachers of the true religion (atithi).
Love virtue and shun vice. Imbibe our virtues, not our
faults and imperfections. Always keep the company of those
Brahmans (wise men) amongst us who are learned and imbued
with piety; put your trust in them and them only. Be
charitable. Give - in faith or without faith. For fame, or
through shame, give. Give - whether through fear of public
opinion, or simply for keeping your word.
Always give. If you are ever in doubt as to the truth
of any practice of religion, or a doctrine, or mode of
divine worship, follow the practice of those highly virtuous
Brahmans, whether Yogis or not, who are free from prejudice,
charitable in disposition, and well versed in philosophy and
science (physical and spiritual), and extremely desirous of
furthering the cause of righteousness. This the advice. This
the commandment. This is the mandate of the Vedas. Aye, this
is the Law. Follow this advice. Obey the Law." TAITREYA
UPNISHAD 7, 11:1-4
Let all bear in mind that "even the most
insignificant action, in this world, is impossible without a
desire on the part of the doer. Therefore, whatever a man
does is the outcome of his will." MANU 2: 4.
"Character or righteous living as taught by the
Vedas, as well as, Smritis* in conformity with Vedas, is the
highest virtue.
*Writings of Aptas in conformity
with the Veda.
(An Apta is a pious, truthful,
unprejudiced, hones and learned man.) - Tr.
PAGE 50
is the end-all and be-all of all reading and
reciting, studying, teaching and preaching. Let a man,
therefore, always walk in the path of righteousness. He that
swerves from it can never enjoy true happiness - which is
born of strict adherence to the conduct of life enjoined by
the Veda. He alone enjoys, all true happiness, who requires,
knowledge and leads a righteous life." MANU 1: 108, 109
"He is an atheist, and a slanderer of the Vedas, who
disparages their teachings, as well as the writings of true
teachers in conformity with the Vedas. He should be excluded
from good society, aye, even expelled out of the country,
(if necessary)."MANU 2: 11
"The Vedaas, the Smrities, the practice of men, good
and true, in conformity with the Vedas - the Word of
God, and the satisfaction of one's own soul - these
undoubtedly, are the four criteria of true religion, which
enable one to distinguish between Right and Wrong"
MANU 2: 12.
Equitable dealings, the acceptance of truth and the
rejection of untruth, under all circumstances, constitute
the true conduct of life; or Religion,* and the
reverse of this is Irreligion
"It is only those, who stand aloof form the headlong
pursuit of both wealth and carnal pleasures, that can ever
attain a knowledge of true religion. It is the duty of
everyone, who aspires after this object to determine, what
true
* word used in the text
is Dharma which is a very comprehensive term. If
translated into the guiding principle of all human
activities, it may give some idea to the reader as to its
meaning. - Tr.
PAGE 51
Teachers ashould instil the aforesaid teachings into
the minds of their pupils. They should take care that they
do not neglect the education of Classes other than
Braahmans, viz,/ - Princes and other Kshatriyaas,
Vaishyaas, and intelligent Shoodras. Because, if
Brahmans only were to acquire knowledge, there could
be no advance in knowledge, religion, and government, nor
increase in wealth, for Braahmans, whose sole duty is
to acquire knowldge and disseminate it, depend for their
living on Kshatriyaas, etc., to whom they are
law-givers.
Brahmans would be relieved of all restraint
and fear from Kshatriyaas, who, being uneducated,
would be quite incapable of judging the soundness or
unsoundness of their teachings. They would thus gradually
use their power for theri own selfish ends, drift into
hypocrisy and do whatever they lied and their example would
be followed by other Classes. But when
Kshatriyaas and other Classes are also well
educated, Brahmansstudy still harder to keep ahead ot
the other Classes and walk in righteousness.
They could never then falsely teach and lead selfish,
hypocritical lives. It follows, therefore, that it is in
their own interest, as well as that of the community at
large, to try their best to teach the Veda and other
true sciences and philosophies to the Kshatriyaas and
other Classes, that are thr real cause of advance in
knowledge, religion, and government, and of increase in
wealth, etc. They never live on alms, and, therefore, can
have no reason to be partial in religious or scientific
matters. When all Classes are well educated and cultured, no
one can set up any false, fraudulent, and irreligious
practices.
All this goes to prove that it is the
Brahmans, and the Sanyaasis, who keep
Kshatriyaas and others in proper order and vice
versa. Therefore all persons of all Classes should be given
good and sound education and be well instructed in the
principle of true religion.
The
truth of every thing that is learnt or taught should be
carefully examined by the following five tests:-
-
The Veda and nature of God - All that
conforms to the teachings of the Vedas, nature,
attributes and characteristics of God is right, the
reverse is wrong.
PAGE 52
-
Laws of Nature - All that tallies
with laws of nature is true, the reverse untrue; e.g., the
statement that a child is born without the sexual union of
its parents, being opposed to the laws of nature can never
be true.
-
The practice and teachings of A'ptaas,
-i.e., pious, truthful, unprejudiced, honest, and
learned men. All that is unopposed to their practice and
teachings is acceptable and the reverse is unacceptable.
-
The purity and conviction of one's own
soul. - What is good for you is good for the
world. What is painful to you is painful to others. This
ought to be the guiding principle of one's conduct towards
others.
- Direct Cognizance.
- Inference.
- Analogy.
- Testimony.
- History.
- Deduction.
- Possibility.
- Non-existence or Negation.
- Direct Cognizance (Praatyaksha) is that kind
of knowledge, which is the result of direct contact of the
five senses with their objects,* of the mind (faculty or
organ of attention) with the senses, and of the soul with
mind. NYAAYA Shaastraa 1: i, 4.
- But this knowledge must not be that of the
relation of words with the things signified, as of the
word "water" with the fluid called "water", For example,
you ask your servant to bring you some water. He brings
water, puts it before you, and says : 'Here is water,
Sir.' Now, what you and your servant see is not the word
"water" but the object signified by it. So ou have the
direct knowledge of the object called water. But
the knowledge
*As of eyes with light, or
ears with sound, of olfactory sense with colors, of tongue or
question sense with flavours, of tactile sense with objects
tht give rise to the sensation of touch. -Tr.
PAGE 53
-
This knowledge must not be of temporary or
transient character, i.e., not the product of
observation under unfavourable circumstances; for example,
a person saw something at night and took it for a man ,
but when it was daylight he found out his mistake and knew
that it was not a man, but a pillar. Now, his first
impression of the thing was of a temporary or transient
nature, which gave place to permanent knowledge later on,
when the true nature of the thing was revealed in the
light.
-
It should be free from all elements of
doubt, and be certain in character. For example, you
see a river from a distance and say: "Is it water there or
white clothes spread out to dry?" Or take another example,
you see a man from a distance and say: Is it Deva Datta
standing there or Yajna Datta?" Now, as long as you are in
doubt and consequently not sure about a thing you observe,
your knowledge cannot be called Pratyaksha (Direct
Cognizance). To be that the element of doubt must be
absolutely eliminated from it.
Briefly
therefore, that knowledge alone is said to be Direct
Cognizance, which is not the outcome of the relation of name
with the object signified by it, nor gained under
circumstances unfavourable for observation or experiment
(Hence transient in character) nor into which any element of
doubt enters.
PAGE 54
-
Anumaana - inference - Literally it means that
which follows direct cognizance. Two things
have been observed to exist together at some time and place,
when on some other occasion, one of the woe is observed, the
other, i.e., the unknown can be inferred.* For instance, you
see a child and you at once infer that he must have had
parents. Again, seeing the smoke issuing from behind a hill
you infer the existence of fire. You infer the previous
incarnation of the soul form observing unequal joy and
sorrow in this world at the present moment.
Inference is of three kinds:-
-
Purvavat - is one , in which you reason from
cause to effect, e.g., the inference of coming rain form
the sight of clouds; or, again, you see a wedding and
naturally infer that some day the wedded couple will have
children. Or, again, you see students engaged in the
pursuit of knowledge and you infer that some day they will
become men of learning.
* Note -- In order to make
this point clear I subjoin the following quotation form
"Evidences of Human Spirit" , by the Late Pundit Guru Datt
Vidyarthi, M.A., bearing on the subject of Inference. - Tr.
"
The known datum or data, from which the unknown something is
inferred is called in Sanskrit Logic, the Linga and the
something inferred is called the Anumeya. With reference to
this question of Inference, says Kashayap the logician:- That
alone is valid datum for inference (Linga) which has, firstly,
been known to co-exist with the thing to be inferred at some
time or place, secondly, is also known to be present wherever
the like of the thing to be inferred exists, and thirdly, to
be absent wherever the unlike of the thing to be inferred
exists.
To take, for instance, a concrete example. From the
fall of the barometer is inferred the decrease of the pressure
of air. Let us see if such an inference can be a valid
inference. The fall of the barometer is known. But we know,
form a specific experience, i.e., an experiment conducted at a
particular time and place, that the decrease of pressure
produces the fall of barometer. This fulfils the first
condition. Secondly, similar cases of the decrease of
pressure, by whatsoever cause, are attended with the fall of
barometer, but the third condition is not fulfilled. It is not
true that wherever there is no fall in the barometer, there is
no decrease of pressure, for, there may be no fall of
barometer, although, the pressure may have been decreased.
The mercury, through rise of
temperature expands and becomes lighter. Had the same pressure
continued, the column of mercury would have rise higher up,
but the fall of pressure compensated for the rise, and left
the mercury conclusively proved that the fall of the barometer
is not the linga of decrease of pressure. Similar reasoning
will show that the decrease in the weight of the
super-incumbent column of mercury is the linga (inference) of
the decrease of pressure."
PAGE 55
Sheshavat - inference is one, in which
you reason from effects to causes. Examples:-
You see a flood in the river, and infer that it must have
rained on the mountain from which the river issues. Again, you
see a child and at once infer that the child must have had a
father. Again, you see this world and infer the existence of
the Spiritual cause - the Creator, as well as of a Material
cause - the elementary matter. Or, again, take another
example. When you se a man in pleasure and pain, you at once
infer that he must have done a virtuous or sinful deed before,
since you have noticed that the consequence of a sinful act is
pain, and that of a virtuous deed, pleasure.
Aaamaanyatodrishata - is that kind of
inference, in which there is no relation of cause and effect
between the known datum and the thing to be inferred, but
there is some kind of similarity between the two. For example,
you know that no one can get another place without moving from
the first, and hence, if you find a person at a certain place,
you can easily infer that he must have come to the latter
place by moving from the first.
PAGE 56
Upamaana - Analogy - is the knowledge of
a thing from its likeness to another. The thing which is
required to be known is called Saadhya, and tha which
becomes the means of this knowledge from some kind of likeness
between the two is called Saadhana
Examples: - a man says to his servant : "Go and fetch
Vishnu Mittra." The latter answers that he does not know him,
as he has never seen him before. Thereupon the master says :-
You know Deva Datta, don't you?" Upon the servant's answering
in the affirmative, his master continues: "Well, Vishnu Mittra
is just like Deva Datta." So the servant went out to find
Vishnu Mittra. As he was passing through a street, he saw a
man very much like Deva Datta, and thought that, thta man must
be Vishnu Mittra, and forthwith brought him to his master.
Or, take another example. You want to know what a Yak
is. Well, some one tells you, it is just like an ox. Next time
you go to a jungle and happen to see an animal very much like
an ox, you at once know that it is the Yak you asked your
friend about. Now this kind of knowledge, i.e., knowledge of
Vishnu Mittra from his likeness to Deva Datta and of a Yak
from its likeness to an ox is calledUpamaana or
knowledge by analogy. The words Vishnu Mittra and Yak
are called Saadhya, whilst Deva Datta and ox are
called Saadhana, in the above two instances.
<>
Shabda - Testimony (literally, word) -
"The word of an A'pt (altruistic teacher) is called
Shabda." NYAAYA Shaastra 1:,i, 7.
An A'pt is a person who is a thorough scholar, we
versed in all the sciences and philosophies, physical and
spiritual, is virtuous, truthful, active, free from passions
and desires, imbued with love for others, and who is an
altruistic teacher of humanity solely actuated with the desire
of benefiting the world by his knowledge, experience and
convictions. God being the truest and greatest of all A'ptas,
HIs word the Veda is also included in shabda
(Testimony).
Itihaas - History - is that which tells
us that such and such a person was so and so, he did such and
such a thing. In other words, Itihaas is the
history of a country or the
biography of a person. NYAAYA Shaastra 2:
2,1.[The experience of the past recorded in history can be
applied to solve many a difficult question of the day. - Tr.
Arthaapatti - Conclusion or deduction. -
It is a conclusion which naturally follows from the statement
of a fact; for instance, one says to another: "Rain falls from
clouds" or " and effect flows from a cause." The natural
conclusion that can be drawn from the above statement is:
"There can be no rain when there are no clouds," or "no
effects follow when a cause does not exist."
Sambhava - possibility. - When you hear a
thing, the first thing that enters your mind is whether such
and such a thing is possible. Anything that runs counter
PAGE 58
to the laws of nature is not possible, and hence it can
never be true; for example, if you are told that a child was
born without parents, such and such a person raised the dead
to life again, or made stones float on the sea, lifted
mountains, broke the moon into pieces, was God incarnate, or
saw horns on the head of a man, or solemnized the marriage of
a couple born of sterile mother. You could at once know that
it could not have possibly happened, being opposed to the laws
of Nature. That alone is possible which is in conformity with
the laws of nature.
Abhaava - Absence or Negation.- You infer
the existence of a thing in some other place from its
absence from the place where you were told you
find it; for instance, a gentleman said to his man: "Go and
bring the elephant from the elephant-house." He went there but
found that the elephant was not there. He naturally conclude
that he must be somewhere near about. So he went out and
looked about for the elephant and found him not very far from
its proper place and brought him to his master.
These eight kinds of evidence have been briefly
described. Their number can be reduced to four fi History be
included under Testimony, and Deduction, Possibility, and
Negation under Inference.*
It is only by means of these five criteria that a man
can ascertain what is right or wrong and not otherwise.
Supreme Bliss (Moksha) is obtained by living a
truly righteous life and thereby getting the soul purified and
exalted, and gaining a true conception of the six entities,
viz., Noumenon, Attribute, Action, Commonness,
Dissimilitude, and inherent relation,
* They van even be reduced
to three, viz., Direct Cognizance, Inference, and Testimony if
Analogy be included under Inference. - Tr.
PAGE 59
(
as of cause and effect, of whole with its parts).
Drayvyaas (Noumena) are nine in number:-
Prithivi (Solids), A'paah (Liquids), Teja (Luminous matter),
Vaaya (Gases), and Akasha, Time, Space, Soul (human and
Divine), and Manas (Principle of thought and attention).
VAISHESHIKA Shaastra 1: i, 15.
Characteristices (Lakshana)* of aDravya
(Noumenon):- It is something in which attributes and
actions or attributes only reside, and which is capable of
becoming a co-inherent** cause of an effect. A cause always
precede its effect. Out of the nine Noumena, Solids, Liquids,
Luminous matter (Ether), Gases, Manas and Soul possess both
attributes and actions; whilst A'kaasha, Time and space
possess attributes only but no action. VAISHESHIKA Shaastra 2:
i, 1.
"Prithivi (Solids) is something, which excites the
optic, gustatory, olfactory and tactile impulses. Colour,***
taste and touch are derived from liquids, Luminiferous, matter
or ether, and Gases, respectively." VAISHESHIKA Shaastra2: i,
1.
"The power of exciting olfactory impulses is the
natural inherent attribute of solids" VAISHEHIKA Shaastra 2:
ii, 2., similarly taste is the attribute of Liquids, Light of
Luminiferous matter (Ether), touch of Gases and Shabda,**** of
A'kaash.
* A lakshana, is that by
means of which, and object (to be known) is known, for
example, colour is seen with the eyes. Eyes are therefore
called a Lakshana.
**Co-inherent means capable of
combining.
***i.e.,
the power of exciting visual, gustatory, and tactile impulses.
These terms are used in this sense throughout this chapter.
****Shabda is
erroneously translated into sound. Now shabda is not sound,
though it is true that shabda is accompanied by sound, when it
is spoken. It is very difficult to convey to the reader what
the term shabda in the Sanskrit philosophy signifies. The
Sanskrit philosophers hold that man being incapable of
inventing language, the root-language must be inherent in
nature itself. The root-language, which is the mother of human
speech is called shabda. and is supposed to inhere in a
noumenon called A'kaasha. This root-language is revealed to
man by God in the beginning of each creation. - Tr.
PAGE 60
"A'pah (Liquids) is something which
excites the optic, gustatory, and olfactory impulses, and in
which fluidity and moisture are to be found. The attribute of
exciting gustatory sensation is naturally inherent in Liquids,
whilst colour and touch are derived from Ether and Gases."
VAISHESHIKA Shaastra 2: i, 2.
"Coldness is also a natural attribute of Liquids."
VAISHESHIKA Shaastra 2: ii, 3.
"Teja (Luminous matter) is something
which excites the optic and tactile impulses." VAISHESHIKA
Shaastra 2:i, 3. The former is its own inherent attribute,
whilst the latter is derived from Gases.
"Vaayu (gases) is something which excites
tactile impulses." VAISHESHIKA Shaastra 2: i, 4. Though heat
and cold are also to be found in it but they are derived from
Teja (Luminous matter and A'pah (Liquids).
"Akaasha has not the attribute of
exciting these impulses," VAISHESHIKA Shaastra 2: i, 5, i.e.,
of light, touch, taste, and smell. Shabda alone is the
attribute of A'kaasha.
"Egress and Ingress are the linga* of A'kaasha."
VAISHESHIKA Shaastra 2: i, 20.
"Shabda, not being observed to be
produced by solids and other substances, is not their
attribute." VAISHESHIKA Shaastra 2: i, 25. It resides only in
A'kasha.
"Time is that of which nearness,
futurity, simultaneity, slowness and quickness are
predicated."VAISHESHIKA Shaastra 2: ii, 6.
* i.e., the datum from which
the existence of A'kaasha is inferred. - Tr.
PAGE 61
"It is an essential element in the production of
effects, whilst causes are independent of it. Time is,
therefore, spoken of as a cause." VAISHESHIKA Shaastra 2: ii,
9.
Space - "That to which "this side" or
"that side" i.e., North, South, East and West), above and
below are applicable, is called
space."VAISHESHIKA Shaastra 2: ii, 10.
"That direction of space where the sun is first seen to
rise is called East, where he sets, is West. A man facing the
East has south on his right and North on his left."
VAISHESHIKA Shaastra 2: ii, 14.
"Other directions are South-east, South-west,
North-east and North-west." VAISHESHIKA Shaastra 2: ii, 16.
Soul - "That substratum, in which desire,
repulsion, feelings of pleasure, feeling of pain, conscious
exertion (will), and consciousness,* are found is called the
Atmaa (soul)."NYAAYA Shaastra 1: 10.
The Vaisheshika Philosophy defines soul thus:-
"That substance, in which respiration, nictitation,
physical building and animation, movement, sensation, activity
of the senses, organic feelings (such as hunger and thirst,
fever, pain, etc.),** desire, repulsion, feeling of pleasure,
feeling of pain, conscious exertion, and consciousness are
found, is called soul". VAISHESHIKA Shaastra 3: ii, 4.
* Here only the voluntary
functions of the soul are enumerated.
**So far the
involuntary attributes and functions are mentioned, then
follow the voluntary functions which are the same as in the
foregoing definition. - Tr.
PAGE 62
Manas (Principle of though and
attention)- "The existence of Manas (the
mind or the organ of attention) is established from the fact
that one is only capable of attending to one thing at a
time."* NYAAYA Shaastra 1; i, 16.
"The powers of exciting impulses,** of colour, taste,
smell, touch; number, measure, separableness, property of
combining, divisibility, proximity, distance, consciousness,
pleasures, pain, deire, aversion, conscious
* To give the reader a
clearer idea of this substratum called Manas, I cull the
following from "Evidences of Human Spirit":- "It is said fo a
Greek Philosopher that he was engaged in solving a
mathematical problem when and army passed by and he was
altogether unconscious of it till a soldier effaced the
circle, the philosopher had drawn on the earth, a fact which
alone disturbed the attention of the philosopher. What
followed may be left to history. Was the movement of an army
entirely noiseless? Were no sound waves propagated when the
philosopher was solving his mathematical problem? Did not the
waves enter the cavity of his ear and put to vibration the
tympanic membrane, the delicately placed steps and the grain
filled liquid in the internal labyrinths of the ear, in fact
the invisible medium of sensation upon the nerves, the
indriyas? All this did take place but the philosopher was not
attending to it.
There was in the philosopher a
something which when engaged in thinking (i.e., solving the
problem) was not in contact with the internal ear, a something
whose contact with one indriya or faculty precluded its
contact simultaneously with another. Its contact with an
indriya and therefore with an organ is called what is called
Attention; its separation from this cuts the cords of
connection and the result is what we call Absent-mindedness.
Nor is this Manas the conscious faculty, for who does not know
that all the ideas, that our experience has acquired for us,
lie for the most part in a latent state in the brain or more
correctly in the manas but each and any of them is remembered
whenever it is recalled.
** What is perceived by the
eye called colour. What is perceived by the tongue is called
taste, which is of different kinds, such a sweet, salt,
etc.
What is perceived through the nose is called
smell.
What is perceived through the skin is called
touch.
What conveys the idea of one, two, etc., is called
number.
What conveys the idea of lightness and heaviness is
called measure.
Separableness is the quality of being
separate from others.
Sanyoga - power of combining,
explains itself.
Divisibility is the quality of being
divisible.
Proximity is the immediate nearness either in
place, time or relationship.
Distance (in time or place)
explains itself.
Virtue - just conduct.
Sinfulness -
unjust conduct.
Other term explain themselves. - Tr.
PAGE 63
exsertion, gravity, fluidity, oiliness, and love,
impressibility, virtue and roughness, sinfulness and
smoothness or laxity and Shabda (sound and language) are
twenty-four attributes or qualities
(Gunaas)>"VAISHESHIKA Shaastra 1: i, 16.
"An Attribute (Gunaa) is that which is
dependent upon or resides in a substratum which cannot itself
possess an attribute, is not the cause of combination or of an
attribute, is not the cause of combination or of division into
parts, and is anaapeksha, i.e., independent on another
attribute." VAISHESHIKA Shaastra 1: i, 16.
"Shabda is that, which is received
through the ears, grasped by the intellect, expressed through
speech, and resides in A'kaasha."
"Ascent, descent, contraction, expansion, coming,
going, and rotation, etc., are the different kinds of
Karma (motion and action)." MAHABHASHYA
"That which resides in a substratum, possesses no
attributes, and is an absolute cause of a combination or a
division, is called Karma (motion)."VAISHESHIKA
1: I, 17.
"Among effects:- Substrata, attributes, motions (or
actions) that which is the cause of all and is, therefore,
common to all, is called Saamaanya
(common-element)." VAISHESHIKA Shaastra1: i, 18.
"Among effects of the same Dravya
(Substratum), the Saamaanya
(common-element), is the fact of their being all
effects." VAISHESHIKA Shaastra 1: i, 32.
PAGE 64
"Among dravyaas (Substances),
dravyaaship,* among gunas (attributes), Gunaship;
among karmaas (actions) karmaship* are Saamaanya
(common-element), as well as Vishesha
(distinctive element)." VAISHESHIKA Shaastra. 1: 4, 5.
For example - dravyaahship i.e., the fact of being a dravyaa
(substance), is common to all substances , but it also
distinguishes them from attributes (gunaas). Therefore it
(dravyaship) is Saamaanya (common-element), as
well as Vishesha (distinctive element).**
"Commoness and Dissimilituede are
relative term." VAISHESHIKA Shaastra 1: 4, 3. for instance,
among human humanship,* i.e., the fact of being human, is the
Common element (Saamaanya), whilst it also distinguishes human
beings from animals, thus in this sense it is also the
distinguishing-element (Vishesa) ; similarly,
masculinity or feminity is common to all men and women
respectively, but Braahmanism, Kshatryism, and Vaishyism
are the distinguishing-elements among
men and women, whilst Braahmanism is the
common-element among all Braahmans,
Kshatryism is the common-element among
all Kshatriyaas and so on.
Samaavvaaya (Inherent relation) is the
inseparable and eternal relation between the whole and its
parts, between an action and its agent, between an attribute
and its substratum, between genius and its species, and
between a cause and its effect." VAISHESHIKA Shaastra 7: 2,
26.
The mutual relation of substrata with one another being
in the nature of a combination (physical or Chemical -Tr.), is
of a temporary character.
* I apologize - to my
readers for coining such terms as these. For want of
equivalent words in Englinsh I have been compelled to do so in
order to make the text intelligible. -
Tr.
**
*We take for example a
cow:-
All that is common to all cows is called the
common-element (Saamaanya). Now this common -element
distinguishes every cow from the rest of the creation, hence
it is alse the differentiating- element (Visheshha).
PAGE 65
The relation between substances, that they possess some
attributes in common and can also be converted into different
forms which are always essentially of the same nature as the
substances out of which they were made, is called
Saadharmya (similar). For example, take earth
and water. Both are inanimate substances, both can be
converted into different forms, as earth can be molded into a
pot, etc., and water into a lump of ice, etc. Therefore, earth
and water are Saadharmya (similar) in this
respect.
The reverse of Saadharmya is
Vaidharma (dissimilar), when the attributes are
dissimilar, as in the case of earth and water, earth is hard,
dry and excites* olfactory impulses, whilst water possesses
moisture, fluidity and power of exciting gustatory impulses.**
These attributes are quite different from each other, hence
earth and water are (Vaidharma) in this respect.
"An effect presupposes a cause>" VAISHESHIKA 4:,i,
3.
"Where there is no cause, there can be no effect."
VAISHESHIKA 1: i, 2.
"Absence of an effect does not prove the non-existence
of the cause." VAISHESHIKA 1: ii, 1.
"The effect only reveals whatsoever pre-existed in the
cause. No new attribute can spring up." VAISHESHIKA2: I, 24.
Small and great are relative term as a tetratomic molecule is
smaller than a likshaa*** but greater than a
diatomic molecule; or as a mountain is smaller than the earth,
but greater than a tree.
Satt (existence) is the state of being
whether of a substratum, an attribute or an action."
VAISHESHIKA 1: ii, 7.
*As earth is a kind of
Prithivi.
**As
water is a kind of A'pah.
***i.e., a mote.
PAGE 66
"Satt can be affirmed of everything that
exists. Therefore satt is called the Greates Common
Element (Mahaa saamaanya)i.e., common to all the
entites." VAISHESHIKA 1: ii, 4.
So far entities have been discribed. Now we shall
briefly describe non-entities (non-existences or
abhaavaa) which are of five kinds:-
-
"Praagaabhaava.- That kind of
non-existence which precedes the formation of a thing is
called praagaabhaava."VAISHESHIKA 9: 1: i, 1
For instance, a piece of clothe or a pot did not exist
before either of them was made. This non-existence of a
piece of cloth or a pot before its formation is
calledPraagaabhaava.
-
Pradhawansaabhaava. - "Non-existence
following the existence of a thing is called
Pradhwansaabhaava"VAISHESHIKA 9: i, 2. As when
a pot is broken it ceases to exist as a pot, its
none-existence then is called
Pradhwansaabhaava.
-
Anyonyaabhaava.VAISHESHIKA 9: i, 4. -
"That which exists in relation to one thing and does not
exist in relation to another is called
Anyonyaabhaava. As a cow exists as a cow, or a
horse exists as a horse, but a cow is not a horse, nor is a
horse, a cow. That is, a cow in relation to itself exists,
but a cow as a horse, or a horse as a cow, does not exist.
This kind of non-existence is called
Anyonyaabhaava
-
Atyantaabhaava. - "That which is
different form the aforesaid three kinds of non-existences,
is called Atyantaabhaava.VAISHESHIKA 9: i, 5.
As the horns of a man, or an ethereal flower, or the child
of a barren woman. This is impossible sort of non-existence
is called Atyantaabhaava.
PAGE 67
-
Sansarga Pratishedha. - "Non-existence
of a thing in one place whilst it exists in another, is
called Sansarga Pratishedha"VAISHESHIKA 9: i,
10. - As, for example, a person says: "the pot is not in the
house", i.e., it is outside in some other place. Here the
pot and the house are not related to each other in any
way.
Ignorance (Avidyaa) is the result of
defective faculties and education."* VAISHESHIKA 9: ii, 11.
"It is another name for incorrect
knowledge."VAISHESHIKA 9: ii, 12.
"The correct knowledge or the knowledge ofa thing as it
exists, is called Knowledge
(Vidyaa)."VAISHESHIKA 9: ii, 12
All those substrata, as, Prithivi etc.,
and their attributes that are effects, are
non-eternalor transient (Anitya);
whilst those that are causes are Eternal
(Nitya)." VAISHESHIKA 7:i, 2.
"That which exists and has no cause is called
Nitya (Eternal); whilst that which has a cause
or has been made is Non-eternal (Anitya)."
VAISHESHIKA 7: i, 3.
There are 6 kinds of Inferential knowledge, i.e.,
knowledge derived from the relation of a sign with the object
signified:-
When we proceed from causes to
effects.Example. A man at some distance sees a man
clap his hands ans at once infers that sound will be produced.
* I have used the word
Education in the widest sense possible, whether it be there
result of direct teaching or of association with other people
or of environments. The word used in the text is sanskara
which means an impression made on the soul either subjectively
or objectively. - Tr.
PAGE 68
When we proceed from causes to effects.
Example. A person hears the sound (peculiar to the clapping of
hands) and at once infers that there has been clapping of hand
close by." VAISHESHIKA 9; ii, 1.
Samyogi (Concurrent) knowledge is that
which is obtained from the concurrence of one thing with
another. Example. The mention of the word body
at once suggests the existence of skin along
with it.
Samvaayi* (Inherent) knowledge is that
which is obtained from the inherence of something (i.e., an
attribute substance or an action) in another. Example. We know
Extension inheres in Ether, therefore, from the mere mention
of the word Ether, Extension is at once
inferred.
Ekaartha Samvaayi knowledge. When two
things (such as attributes) reside in a substance, the
knowledge of one at once suggests the other. This kind of
inferential knowledge is called Ekaartha
Samvaayi. For example, we see the orange
colour of an orange and at once infer that it must be
smooth to touch or sweetish in
taste.
Viradhi (Antithetic) knowledge; is that
which is gained from the natural opposition of ideas or
things. White colour will suggest
black colour; sweettaste suggests
bitter taste; hissing of a snake at once will
suggest that its natural foe, the mongoose, must be close by.
Vyaapti is the relation of two things
(one of which is a known datum and the other not
known) which are related to each other in a
definite, fixed relation so that either of them always
accompanies the other, or only one accompanies the other; as
an example of the latter we
* Samvaayi is the
inseparable, inherent relation of a substance, an attribute on
an action with another substance, just as the relation of
fluidity with fluids, whoe with its parts, genus with its
species, etc., see page 73.
PAGE 69
take fire
and smoke. Now in this case smoke is the datum
(Saadhana) by means of which fire (Saadhya,
i.e., the thing
inferred) is known. Whenever you see
smoke, you naturally conclude that there is
fire somewhere. The relation between the two is
not an arbitrary one, but a natural, definite and universal
one. You can nowhere find smoke without fire.
"The
Saadhana (sign) sometimes exists temporarily by its
own power", SAANKYA Pravaxhan, 5: 31, as smoke, caused by the
disintegrating power of fire (from wood, etc.) when carried to
distant places, is seen hanging by itself without the fire
being found near it. This also called Vyaapti.
"The relation
of one pervading the other is also called
Vyaapti just as the primeval matter (Prakriti)*
pervades the principle of wisdom , whilst the
latter is said to be pervaded by the former, i.e., the higher
pervades the lower whilst the latter is
pervaded by the former. In other words, the
relation of the thing pervading this called
Vyaapti.
Teachers should
examine everything they teach to their students with the help
of the above criteria; so should the students. Other wise they
can never be profound scholars. They will only be mere
krammers. Teachers before teaching a book should thoroughly
study it themselves and test the truth of its contents by the
application of the aforesaid test. On finding it true they
should teach it their scholars, otherwise not.
" It is only
by their properties and the applications of (the aforesaid)
tests that the true nature of things is ascertained."
-
First of all comes Phonetics (shikshaa)
by Panini. Parents and teachers should teach their children
and pupils how to pronounce different letters in their right
places, with the right amount of
effort and the right agent. For
example, take the letter P. The
* Prakriti is held to be
the subtlest form of matter, out of which all the visible
and the invisible objects of the world are evolved. Prakriti
being subtlest and the cause , next in the stage of
evolution - a little less subtle than it - comes what is
called Mahaatatwa (the principle of wisdom), a stage lower
still comes Ahankaara (the principle of Individuality) and
so on. - Tr.
PAGE 70
right place to pronounce it is the
lips, the proper amount of effort
is what is called full and the right
agent is the tongue.
Then comes grammar. It includes
Ashtaadhayayi; Dhaatupaath (Book
of roots), Ganapath (book of groups),
Unaadikosh (Book of prefixes and suffixes,
etc.). Last of all comes Mahaabhaashya
(Exposition of the above four books of Panini
or Patanjali.
If the teachers and their scholars be intelligent,
energetic, honest and extremely anxious to advance their
knowledge, the pupils can master the Science of Grammar in
three years, and thus become profound Grammarians thoroughly
acquainted with the construction of every word - Vedic
or Laukika (i.e., of ordinary Sanskrit
literature)>
Other sciences are easier to learn. The amount of
labour that is required to learn the Science of Grammar is
greater than that required to master any other subject; and
the amount of knowledge acquired by the study of the above
books on Grammar in three years cannot be gained by the
study of such books as Saarswata Chandrikaa,
Kaumadi, and Manormaa, in fifty
years.
The reason is that the great sages have expounded the
most abstruse subjects in their books in such an easy way
that it is entirely impossible or ordinary ment to approach
it. The aim of those great souls in writng their books was
to make the subject so easy as to be readily grasped in the
shortest possible time; whilst the object of little minds
has always been to clothe their subject with such a
difficult-round -about style as would necessitate great
labour and waste of time, on the part of the student, to
comprehend it, whilst he would profit but very little.
We can liken this to digging up a whole mountain and
finding a penny-worth of gold; whilst the study of the books
of the great sages can be well likened to the diving of a
man into the sea and finding most valuable pearls in one
plunge.
Then let them read Nighantoo and
Nirukta (books on Vedic Vocabulary and
Philology) by Yaska in six to eight months, but not waste
years of their valuable time over Amarkosha
and other such books written by atheists.
Thereafter they should study Chhandograntha
(Prosody)< by Pingala, so that they may
thoroughly master the rules that govern versification -
Vedic and Sanskrit - an be able
to compose poems of their own. This can be done in four
months. They
PAGE 71
should not waste their time over Vritratnaakar
and the like books written by mean scholars.
Then they should study the Manu Smriti,
the Vaalmiki Raamaayana, the Vidurniti
and other selections like this from the
Mahabhaarat. The tutor should teach these as
poetry ought to be taught. The study of these books tends to
eradicate evil habits and bring culture. It should not take
the students more than a year to finish them.
Then they should study the six Shaastraas
(commonly called the six schools or systems of
philosophy) with the expositions of Rishis -
the enlightened great souls, the true seers of nature - as
far as possible, or in the absence of these, with the help
of the true commentaries of other honest scholars. But
before taking up Vedant Shaastraa They should
learn the ten Upnishads.** All these books
should be finished in two years.
Thereafter, they should study the four
Vedas*** with their four Braahmanaas****
with proper accent meanings, (and finish this course
in six years). The Vedaas should be both
taught by example and precept.
Says Nirukta on this subject:-
"He, who reads the Vedaas even with
proper accents, but does not know their meanings, is like a
tree weighed down by its fruit, branches, leaves and
flowers, or like a beast of burden carrying on its back
grain which it cannot eat. But he, who understands their
meanings and acts up to their teachings by avoiding sin and
leading a virtuous life, enjoys perfect happiness in this
world and eternal (extreme) bliss herafter in
consequence thereof." NIRUKTA 1: 18.
* Poorva mimansaa,
Vaisheshika, Nyaaya, Yoga, Saankhya and Vedanta.
**I'sh, Kena,
Katha, Prashna, Moonduka, Aitreya, Taitreya, Chhandogya and
Vrihadaaranyka.
***Rig, Yjur, Saama andAtharva
Veda.
****Aitreya, Shatapatha, Saama and
Gopatha.
PAGE 72
Says the Rig Veda:-
"An ignorant man
has eyes to see but sees nothing, has ears to hear but hears
nothing, has a tongue to speak but speaks nothing. The
ignorant can never understand the hidden mysteries of
knowledge. But it is to the learned alone that knowledge
reveals its true nature, just as a woman longing to meet her
husband, dresses in her best and puts on her finest jewelry,
so as to display her charms to him." RIG VEDA 10: 17.4.
"What good can the Vedaas do unto him
who does not know that Great Being, who is All-pervading and
Eternal, Holiest of all, Who sustains the Sun and the Earth,
and is the support of the learned, the method of Whose
realization is the chief aim of Vedic teaching? But they
alone enjoy eternal bliss who study the
Vedaas, live a righteous life, become perfect
Yogis and realize God. RIG VEDA 1: 164. 39.
After the study of the Vedaas they
should learn the Upavedaas (or sub-Vedaas)
which are four in number:-
-
Ayurveda - Medical Science - Herein
are included the works of Charak and
sushrut, and other sages. They should learn
both theory and practice, including Medicine,
Therapeutics, Materia, Physiology and Pathology, Hygiene
with Dietetics and Climatology and the sciences of
Temperaments, Anatomy and Surgery with the proper use of
instruments in different operations, etc., in four years.
Dhanur Veda - Science of Government -
It consists of two parts:-
(i)Civil part
- is the art of governing people, protecting their lives
and property, developing the wealth and resources of the
country, making the people happy and contented by the
right administration of justice - protecting the good and
punishing the wicked, etc.
PAGE 73
(ii) Military part, comprises
organization of the army, use of fire-arms and the
knowledge of different kinds of drill, tactics and
strategy, etc. The should learn both branches of the
Science of Government in two years.
Gandharva Veda - Science of Music -
They should learn all the different parts of music, such
as tunes, modes, modifications of modes, time, harmony,
refrain. They should also learn singing, playing, and
dancing, etc., properly, but chiefly singing and playing
of the Saama Veda Mantraas on musical
instruments. But they should never sing amorous songs like
Nauch-girls nor bray like sensual Vairaagees..*
The books on this subject are Naarad
Sanhitaa, etc., composed by Rishis.
Artha Veda - science and practice of
mechanical arts -also called Shilpa
Vidyaa. They should study the laws of matter and
motion. They should also know how to make various kinds of
machines, etc.
In short, they should learn theoretically and
practically, the nature and properties of all substances from
solids to A'kaashka. This is the science that
helps to increase the wealth and prosperity of a country.
Thereafter, they should thoroughly study the
Jyotisha Shaastra - which includes
Arithmetic, Algebra, Geometry, Geography, Geology
and astronomy in two years. They should
also have practical training in these Sciences, learn the
proper handling of instruments, master their mechanism, and
know how to use them. But they should regard
Astrology - which treats of the influence of
stars and constellation on the destinies of man, of
auspiciousness and non-auspiciousness of time, of horoscopes,
etc. - as a fraud, and never learn or teach any books on this
subject.
Both the teachers and their scholars should so
endeavour as to be able to master all the sciences and arts,
and become highly cultured in twenty or twenty-one years, and
thus accomplish the object of their lives and live in
happiness.
The knowledge that can be acquired by following the
aforesaid schemes in twenty or twenty-one years cannot be
gained in any other way even on one hundred years.
* A sect of
mendicants.
PAGE 74
We
have recommended only the books of Rishis for students to
study, because they were men of great learning, masters of all
the sciences, and also imbued with piety. but the books of
mean scholars we have condemned, because they had only a
smattering of knowledge, and were not free from prejudice
either. How could their writings, then, be free from the
faults of their authors?
Out of all the above-mentioned books (we have
recommended the student to study), - the Vedaas
, Angaas (Limbs),*
Upangaas,** (sub-limbs),
Braahmans*** and Upvedaas****
(sub-Vedaas) - the Vedaas> alone are held to
be Divine in origin, the rest were made by Rishis - seers of
the Veda and Nature.
Should anything be found even in their writings
contrary to the teachings of the Vedaas, it is
to be rejected, for the Vedaas alone, being of
Divine in Origin, are free from error and aximatic
Swataah Pramaana), in other words the
Vedaas are their own authority; whilst other
books such as the Braahmanaas are
Prartaahpramaana, i.e., dependent upon the
Vedaas for their authority. They stand or faoll
according to their conformity or conflict with the
Vedaas.***** The books to be avoided are:-
-
Grammar:-a.Katantra, b. Saaraswata, c. Chandrika, d.
Mugdhabodha. e. Kaumudi, f. Shekhar, g. Monorma, etc.
-
Dictionary - Amarkosha, etc.
-
Prosody - Urittaratnakar, etc.
-
Shiksha is the Science which teaches the proper
pronunciation of words and laws of euphony.
Atka
Shiksham Pravakshyami Pranamyan matam yatha.
-
Jotisha (astronomy) - Shighrabodha, Mahurta,
Chintaamani, ettc. books on astrology.
-
Poetry - Naya ka bheda, Kuvabja nand, Raghuvansha,
Maagha, Kiratarjunira, etc.
-
Mimansa - Dharmasindhu, Vratarka, etc.
-
Visheshika - Tarkasangraha, etc.
-
Nyaya -Yogdishaa, etc.
-
Yoga - Hathapradipka
-
Saankhya - Yagavashishtha, Pancha dashi
-
Medical Service - Sharangdhar.
-
Smriti - all Smritis except the Manu Smirit arring
the interpolated verses.
-
all Tantras, Puranaas, Upapuraanaas, Ramaayaana by
Tulsi Das, Rukmani Mangala, etc., and all books 9of this
kind) written in Bhaashaa.
They
ought to be looked upon as snares; once caught in them a
student can never know the truth.
A.~
There is a sprinkling of truth mixed with a large amount of
rubbish, myths and fabrications; but as even the best food
mixed with poison is to be avoided, so should these books.
DO YOU NOT BELIEVE IN THE PURAANAAS,
ITHIHAASA, ETC.?
A.~
Yes, we do; but only in the true ones, not in the forged ones.
Q. Which of them ar ture and which forged of
false?
A.~ " Ithihaasa, Puraana, Kalpa, Gaathaa
and Naaraashansi are five names given to
Braahmanaas (that have been mentioned before).
The Bhaagvat and the like books ar not the real
Puraanaas.
* There are six in number:-
Phonetic sciences of morals and duties, Grammar, Philology,
Music and astronomy.
**They are also six in number. They ar the
so-called six Schools of Philosophy, see page 71.
*** & ****They
are four in number, and have been enumerated before, see page
71.
*****or further
elucidation of this subject see Chapter 7 of this book as well
as our book called "An Introduction to the exposition of the
four Vedas.
PAGE 75 WHY
DO YOU NOT ACCEPT WHATEVER TRUTH THERE IS TO BE FOUND IN THE
CONDEMNED BOOKS?
I
Whatever>truth is to be found in them is of the
Vedaas and other true Shaastraas,
whilst whatever is false in them is of their own invention.
With the acceptance of the Veda and other
Shaastraas the whole truth is accepted. He, who
tries to extract truth from these false books, will have to
unavoidably swallow untruth as well. Therefore even truth,
which is adulterated with untruth, should be avoided like food
adulterated with poison.
WHAT IS YOUR
FAITH?
A.~
Vedic. We believe that the Vedaas
alone are the supreme authority in the ascertainment of true
religion - the true conduct of life. Whatever is
enjoined by the Vedaas we hold to be right;
whilst whatever is condemned by them we believe to be wrong.
Therefore we say that our religion is Vedic. All
men, especially the Aryas, should believe in the
Vedaas and thereby cultivate unity in religion.
ARE THE RISHIS IN CONTRADICTION WITH ONE
ANOTHER?
Q.
Even the Shaatraas written by Rishis - contain truth mixed
with untruth, and contradict one another like other books.
Take for ezample, the subject of Creation. Now all the six
Shaastraaas contradict one another on this subject. The
Mimaansaa, for instance, gives application a the cause of the
world; the Vaisheshika, time; the Nyaaya, atoms; the yoga,
activity; the Saankhya, primeval matter, and the Vedant, God.
Are not their teachings mutually contradictory?
A.~ Firstly, barring the Vedaant and
the Saankhya these Shaastras do
not teat of the subject of creation directly. It
is only indirectly mentioned. Secondly, there is
no contradiction in their teachings. It only shows that you
have no knowledge of contrariety ad conformity. Now tell me
pray, do you call it a contradiction when different statements
are made on the same subject or when made on different
subjects?
Q. When different statements ae made on the same
subject. Here, too, the subject is the same, viz.,
creation.
A.~ Is knowledge one thing or more than one?
Q. One.
A.~ If it be one, why then are there so many divisions
of this knowledge, such as Grammar, Medicine, and Astronomy.
As in the
PAGE 76
case of one science, its different branches are treated
of separately, so are the six branches of the Science of
Creation treated of separately in the six
Shaastraaas. You can never call it a
contradiction, can you? Just as six different causes take part
in the formation of a pot, viz., application, time, clay,
intellect, labour (required for mixing or separating different
materials), the properties of matter, and thereafter,
similarly six different causes of the world have been
discussed by the six Shaastraas, thus
application by Mimaansa,
Time by the Vaisheshika,
material cause by Nyaaya,
Divine activity by Yoga, atoms and the
gradual formation of the different substances of the
world out of them by the Saankhya and the
efficient cause God by the
Vedaant.
There is no contradiction in it. Or take for
illustration the Medical Science. Its six different branches,
Pathology,* Medicine and Therapeutics, Materia Medica, Hygiene
and Surgery,* are separately treated, but all these aim at
curing disease. Likewise six different causes have operated in
the formation of this world; on cause having been discussed by
each Shaastra there is no contradiction in them
**
Both the teachers and their scholars should void all
those things that act as hindrances in the way of the
acquisition of knowledge, such as the company of the wicked
and lascivious people, contraction of bad habits (such as the
use of intoxicants), fornication, child-marriage,*** want of
perfect Brahmacharya, want of love on the part
of the rulers, parents and learned men for the dissemination
of knowledge of the Veda and other
Shaastraas,.
Over eating, keeping late hours, sloth in learning,
teaching, examining or being examined, or performing these
duties with dishonesty, not regarding knowledge s the highest
thing in the world, want of faith in
Brahmacharya as the source of health, strength,
intellect, courage, political pwer and wealth, leaving off the
worship of one true God, and wasting time in going about from
place to place for the purpose of seeing and worshipping
images made of stone, and other inanimate objects, absence of
the worship of the five true living gods - father, mother ,
teacher, altruistic teachers of humanity
(atithis) and other great men, - neglect in the
performance of the
* Physiology is included
under Pathology, and Anatomy under Surgery. -Tr.
**We shall
discuss this subject more fully in the Chapter on
Cosmogony.
*** i.e., marriage under 16 years in the case a
girl, and under 25 years in the case of a man.
PAGE 77
duties of their Classand
Order, and instead, wearing different marks of
sectarian distinction on the forehead and other parts of the
body.* Chaplets and rosaries, etc., observance of fasting days
as the 11th and 13th of each month, having faith in the
forgiveness of sins by pilgrimage to such sacred places, as
Benares, and by constant recitation of the names of gods and
goddesses such as Rama, Krishna, Naaryaaa, Shiva,
Bhawati and Ganesha, indifference towards the
acquisition of knowledge through the wicked advice of
hypocrites, believe in the possibilities of obtaining
salvation simply through hearing such books as
Puraanas and (Bhaagvat and the like) read, and
thus neglecting the study of the true philosophies of and
sciences, the living of good and righteous lives, the practice
of Yoga, and communion with God - which alone
can lead to eternal bliss - want of love for knowledge
through greed of gold, and loafing about, etc.
People (of India), at the present day, who are involved
in the aforesaid false practices, remain destitute of the
advantages of Brahmacharya and education, are
consequently sunk in ignorance, and afflicted with diverse
diseases.
The sectarian and selfish Braahmans of the
present time prevent other people, through their false
teachings, from acquiring knowledge and association with men
of learning, ensnare them in their own nets and thus ruin them
physically, mentally, and materially. They want to keep the
Khatriyaas and other classes illiterate, since they are
afraid that if they acquired knowledge and become enlightened,
they would expose their hypocrisy, get out of their selfish
grip, and become disrespectful towards them.
Both the rulers and the ruled should see that these
obstacles are removed from the path of the students (male and
female) of all classes. In order to give their children sound
education, they should exert themselves to their utmost with
all their hearts, all their souls and all their wealth. ARE
EVEN WOMEN AND SHOODRAAS (LOW-CASTE) ALLOWED TO STUDY THE
VEDAS?
What
shall we do if they take to reading? Besides, there is no
authority for their doing so. On the other hand, is condemned
by the Vedas thus - Shruti "Never should women and the
Shoodraas study."
* such as Oordhava pundra -
a single perpendicular line on the forehead;
Tripundra-
three lines made across the forehead and other parts of the
body;
Tilak - a coloured mark on the forehead made with
ashes, etc.
PAGE 78
A. ~ All men and women ( i.e., the whole of mankind)
have a right to study. You may go and hang yourselves. As for
the text you have quoted, it is of you own fabrication, and is
no where to be found either in the Vedas or any other
authoritative book. On the other hand, here is a verse from
the Yajur Veda that authorizes all men to study the
Veda and hear it read:-
God says:- "As I have given
this Word (i.e., the four Vedas) which is the word of
salvation* for all making [Here some one might say that by the
word Jana, which we have translated into all mankind,
only Dwijas are meant, as in the Smritis** (
so-called) they alone are allowed to study the Veda but
not women and Shoodraas, the other half of this verse
answers this objection by adding] - Braahmans, Kshatryas,
Vaishyaas, Shoodraas, women, servants, aye, even the
lowest of the low, so should you all do, i.e., teach and
preach the Veda and thereby acquire true knowledge,
practise virtue, shun vice, and consequently being freed from
all sorrow and pain, enjoy true happiness." YAJUR VEDA 26:2.
Now sir, shall we believe your word or God's ? God's,
certainly. He who will still refuse to believe, (that women
and Shoodraas are entitled to Veda learning) shall be
called a Nastika (an infidel) because Manu has said,
"He is an infidel who is a reviler and disbeliever of the
Veda." Does not God desire the welfare of the
Shoodraas? Is God prejudiced that he should allow the
study of the Veda to Dwijas and disallow it to
Shoodraas?
Had God meant that the Shoodraas should not
study the Veda or hear it read, why should He have created the
organs of speech and hearing in their bodies? As He has
created the sun, the moon, the earth, the water, the fire, the
air, various food and drinks, etc., for all, so has He
revealed the Veda for all. Wherever it is declared (in the
books of Rishis) that the Shoodraas are debarred from
the study of the Veda,
* i.e., Happiness here and
after.
**Books written by Rishis on the conduct of life.
-Tr.
PAGE 79
the prohibition simply amounts to this that he, that
does not learn anything even after a good deal of teaching,
being ignorant and destitute of understanding, is called a
Shoodraa. It is useless for him to learn, and for
others to teach him any longer. As for you debarring women
from education, that only shows your ignorance, selfishness
and stupidity. Here is an authority from the Veda entitling
girls to study:-
"Just as boys acquire sound knowledge and
culture by the practice of Brahmacharya and then marry
girls of their own choice, who are young , well educated,
loving and of like temperament, should girl practice
Brahmacharya study the Veda and other sciences and
thereby perfect her knowledge, refine her character, give her
hand to a man of her own choice, who is young, learned and
loving." ATHARVA VEDA 11, 14:3, 18.
It follows, therefore, that girls should also practise
Brahmacharya and receive education.
SHOULD EVEN WOMEN READ THE VEDA?
A. ~
Certainly. Here is an authority from the Shraut Sutra:
"(In the Yajna) let the wife recite this mantra."
Were she not a scholar of the Veda as well as of other
Shaastraas, how could she in the Yajna receive
the Vedic Mantraas with proper pronunciation and
accent, as well as speak Sanskrit?
In ancient India, Gaargi
and other ladies, - jewels among women - were highly educated
and perfect scholars of the Veda. This is clearly written in
the Shatpatha Brahmana.
Now if the husband be well-educated and the wife
ignorant or vice versa, there will be a constant state of
warfare in the house. Besides of women were not to study,
where will the teachers, or Girls' schools come from? Nor
could ever the affairs of the state, the administration of
justice, and the duties of married life, that are required of
both husband and wife [such as keeping each other happy, the
wife having the supreme control over all household matters] be
carried on properly without thorough education ( of men and
women).
PAGE 80
The Kshatriyaas women in ancient India, used to
be well-acquainted even with the military science, or how
could they have gone with their male relations and fought side
by side with them in battle-fields, as Kekai did with her
royal husband Dasharatha. Therefore it behoves Braahman and Kshatriyaa women to acquire all
kinds of knowledge, and Vaishya women to learn trace,
and the mechanical arts and the like, and Shoodraa
women, the art of cooking, etc.
As men should, at the very least, learn the science of
Grammar, Dharma and their profession or trade, likewise should
women learn Grammar, Dharma*, Medical Science, Mathematics and
the mechanical arts at the least, for without a knowledge of
these, ascertainment of truth, proper behaviour towards their
husbands and other people, bearing of good children, their
proper up-bringing and instruction, proper management of the
household affairs, preparation of foods and drinks in
accordance with the requirements of Medical Science, ( so that
they may act on the system like good medicine and keep the
whole family free from disease and thereby make them happy),
can never be effected.
Without a knowledge of mathematics, they can never keep
accounts of their household properly; and without a knowledge
of true religion, as taught by the Veda and other Shaastraas, they cannot know what God and Dharma are,
and can never, therefore, escape going astray from the path of
rectitude.
Verily, those parents have done their duty and,
therefore, a thousand thanks to them, who have their best to
make their children practise Brahmacharya, acquire
knowledge, and perfect their character, which al help to
develop both their bodies and minds to the fullest extent, so
that they may accord a just and righteous treatment to all -
parents, husbands, wives, fathers -in-laws, mothers-in-laws,
their king and fellow subjects, neighbours, friends and
offspring, etc.
Knowledge alone is the inexhaustible treasure; the more
you spend it, the more it grows. All other treasures run out
by spending, and the claimants inherit their shares as well.
Thieves cannot steal this treasure, nor, can anyone inherit
it.
* comprises righteousness,
justice, honesty, proper discharge of one's duties, etc. -
Tr.
PAGE 80
It is the chief duty of the rulers, as well as of the
ruled, to protect and augment this treasure.
Manu says:- "The State should make it compulsory for
all to send their children of both sexes to school at the
said* period and keep them there for the said** period till
they are thoroughly well-educated. It should be made a penal
offence to break this law. In other words, let no child -
whether a girl or a boy - be allowed to stay in the house***
after the 8th year; let him remain in the seminary till his Samaavartana time, [i.e. the period of Return home****]
and let no one be allowed to marry before that." MANU 7:152.
Again says Manu:- "Of all gifts (that one can bestow on
another) - water, food, animals ( as cows, and buffaloes),
sesamum seeds, land, clothes, gold, and butter, etc. - that of
the knowledge of the Veda is the best and the noblest." MANU
4:233
Let all, therefore, try their utmost to disseminate
knowledge with all their heart, with all their soul, and with
all the material resources at their command.
That country alone prospers where Brahmacharya
is properly practised, knowledge is keenly sought after, and
the teachings of the Vedic religion followed.
END OF CHAPTER 3
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