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One True Religion
The ten principles
Gayatri Mantra
A tribute
Bawa C. Singh's
Life and Teachings
Part 10

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

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


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ILLNESS AND DEATH
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Swami Dayanand contemplated leaving Jodhpur at, or towards, the close of September, but, as we have already informed the reader, he was unable to do so before the next months had half expired, and we have further informed the reader that when he bade farewell to the Rathore sovereign and his people, he was in the very reverse of the best of health. Only five days after the letter, reproduced in English in the proceeding chapter, had been sent to Maharaja Pratap Singh, the Swami caught a bad cold, but it was, after all, nothing very serious, especially in the case of a person of the Swami's build and physique, and the 28th and 29th September passed off without giving any indications of the fact that great, almost frightful sufferings were in store for the Swami, finally terminating in death. He did not at all appear to be in any danger whatsoever, when, after his usual draught of milk, he retired to rest on the night of the 29th. He had not, however, slept much when he felt a violent pain in the region of the stomach, and a dull, heavy sensation in the chest as if it was choked up with something which struggled to get out. To relive the pain he left his bed several times. And threw up matter thrice; but though he suffered much, he woke no one. The violence of the pain abating, at last, he thoroughly rinsed his violence of the pain abating, at last, he thoroughly rinsed his mouth with water and went to sleep. The morning was far advanced when he rose on the following day (a very unusual thing for him), and as soon as he rose, he threw up again. He felt suspicious, and, as the painful heaviness was still present in the chest, and a feeling of utter uneasiness pervaded the whole frame, he thought he would repeat the practice which he had formerly resorted to with success.

Drinking a good deal of water, he thrust his two fingers into his throat, and brought on vomiting again, being under the impression that if poison had got into the body, no matter how, it would be cast out, more less, in this way. But there was little relief still. The Swami caused fragrant drugs to be thrown into the havan-kund, and drank a decoction of ajwain, (lighusticum ajwain), etc., but with no beneficial results. On the contrary, he became worse, the colic pains having commenced to adding to his sufferings. Dr. Suraj Mal was at last called in, who administered some medicine that would stop vomiting, and also allay the patient's thirst. The medicine failed to do any good. The colic was as bad as ever, the breathing became rapid and painful, and there was coughing besides. Maharaja Pratap Singh, who heard of the illness late on the 30th, sent Dr. Ali Mardhan Khan to attend the Swami. The Doctor had the region of the abdomen tightly bandaged, and had the patient cupped on 1st

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October. This relieved the cough a little but failed to produce any desired effect as far as the colic was concerned. On 2nd October, he administered some pills, and on the 3rd gave a purgative, but till 2 O'clock in the night there was no motion. At ten the motions commenced and continued the whole night. By morning the Swami had thirty, nor did they cease during the day, and he was now so weak that with every motion he fainted. The case did not improve on the 5th, indeed he had now a hiccough, in addition, to be tormented with. Day after day of intense suffering passed. There was a constant looseness of the bowels, an unbearable pain in the pit of the stomach, frequent vomiting, and a continued hiccough and over and above all this, his face, throat, tongue, palate, forehead, etc., become covered with blisters.

On the 15th of October, Doctor Adam came to see the Swami by desire of His Highness. The Doctor evidently saw that the case was hopeless, and he advised the Swami's removal to Abu, observing that change of climate might do him good. The Swami, already disposed to leave Jodhpur, approved of the advice and communicated his intention to the Maharaja. His Highness, on hearing the nature of the Swami's resolve, came in person to the great teacher's lodgings and begged him to postpone his departure, urging that he was not fit to move in such a condition, and that if he went away as he was, it would give the State and its Ruler a bad name. The Swami, however, was not be turned from his purpose, and the Maharaja had to ultimately agree. A sum of Rs. 2,500 was presented, and the 16the of October was fixed as the day of departure.

As the hour of departure drew near, the Maharaja with his brother, Maharaja Pratap Singh and other dignitaries of the State, made his appearance, to pay his respects to the Swami, and to see him off. Some royal tents, six camels, three chariots, one phaeton ere to accompany the Swami, who himself was to travel in a Palanquin, attended by a number of courtiers, on of these being Doctor Suraj Bhan. The parting moment came, and it was clear to al present that His Highness, as also his brother, was in real distress.

Who could say how the disease would terminate and if His Highness's worst fears were realized and the illness had a fatal ending, neither he or his descendants could, for generations, hold up their heads when the sad event was mentioned in their presence. His Highness felt after the noble race from which he came. What has not the true Rajput done and dared to prevent a slur being cast upon his fair name? His Highness with his own hands tied his own special belt around the Swami's waist, and mark his appreciation of the invaluable lessons he had received from the Swami and of the profound respects in which he held him by reason of his lofty virtues and his unique attainments, he walked some two hundred paces by the side of the palanquin before he eventually tool leave of its occupant.

The shades of the evening had already fallen, but in spite of the breeze, in spite of the fact that a pankha-coolee was incessantly fanning the Swami, in spite of his having a dripping cloth, in several folds, on his head, he felt as if he were on fire. After a whole night's traveling, the party reached, Ropat, where the next twenty

PAGE 87

hours were passed. On the 18th the Pali station was reached, and the tents were pitched near a Mandir, which turned out to be the dwelling of some Sanyasis. On hearing who had arrived all these came out, and touching the feet of the Swami retired. The Swami discovering that he was in the immediate vicinity of Sadhus and Sanyasis, caused his tent to be removed to a distance, to prevent his proving source of inconvenience to the individuals in question in any way.

A man was sent from this place to Ajmere to consult the local physicians, and to bring from there any medicine that the best native skill could suggest and prescribe for a case like the Swami's. The Ajmere Samaj consulted the well-known Yunani Hakim Pirji, and the medicine which he prescribed was got prepared without delay and handed over to the messenger, who rejoined the Swami at the Karachi station, hours before he had time to resume his journey, along the Abu Road, for the Mount Abu, which he did on the morning of the 21st October. The medicine was taken. It did bring some relief, but it was not much.

While the party was on its way to its destination, it fell in with Doctor Lachhman Das, Assistant Surgeon, who was proceeding on duty to Ajmere. Seeing the Swami in the State he was in, he at once turned back and followed him to the Abu, which was reached on the evening of the 21st, and where the Doctor treated the patient for two days. The treatment appeared to be doing good from the very first, stopping the hiccough and removing the looseness of the bowels within forty-eight hours, but it was not to be continued longer.

His officer coming to know what the doctor had done, was extremely put out, and after reprimanding him severely for having returned to Abu in defiance of his orders, to the contrary, directed him to be off at once. The brave Mohyal, indignant that his deepest feelings should have been so slighted and disliking the preemptory nature of the order now issued, tendered his resignation on the spot, but the officer refused to accept it at such a short notice. The Doctor had no option but to set off to Ajmere, his faced bathed in tears. Before taking his leave of the Swami, he entreated him in most earnest tones, to come to Ajmere, where he himself should be constantly by to see him and to direct everything.

The Swami thanked him but said that he could not follow his suggestion. The doctor, however, actuated by the best and most patriotic of motives, was resolved to do all he could to have the Swami near him. On the way the encountered several gentlemen, from Punjab and elsewhere, hurrying to their beloved teacher, and he begged them, one and all, to exert themselves to the utmost to induce the Swami to leave for Ajmere.

The Swami was going down, those by his bed-side. Munshi Lakshman Saroop, Pandit Lakshman Datta, Lala Shiv Dayal, Seth Sevak Lal Krishna Dass, and numerous other gentlemen, professional as well as laymen could not clearly but perceive. His condition on the 23rd was that of man in the utmost state of exhaustion. He could speak with effort, and could not turn in his bed without efficient assistance. The blisters were still present, and as bad and ugly as ever. Though retaining complete possession of his sense, his hands and feet were always cold. During the next three days, at the desire of His Highness, Maharaja Jaswant Singh,

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Dr. Adam and Assistant Surgeon Lala Gurcharan Das came to see the Swami several times, but neither could do nay good. Maharaja Pratap Singh came on the 26th, but his influence and wealth, though he was willing they should be fully pressed into service for the Swami, were as powerless to bring about any good result as those of lesser men. His brother was willing to make a present of two thousand rupees (and of more if need be) to anyone who should restore the Swami to health! Finding how matter stood, and to try as were, a last chance, the attendants of the Swami, big and small, came to the determination of removing him to Ajmere. Dr. Lachhman Das had given them hope, and who could say but he might, after all, be able to save the Swami?

The Swami was unwilling to go, but the united representation of his well-wishers present, had, at last, its way, and to Ajmere he suffered himself to be taken, reaching that station on the morning of the 27th. Ti may be mentioned that while being conveyed to Ajmere, the Swami felt a strong desire to eat dahi (tar or curds). The article was supplied, and it is affirmed that it would have been better if he had not eaten it, being injurious for a person suffering from dysentery (sangrahni).

As contemplated, the Swami was again placed under the treatment of Dr. Lachhman Das, but it would not do. The disease began to assume a still more alarming aspect, foreshadowing, in an unmistakable manner, the end that was near. On the 29th the entire body became covered with blisters, and the restlessness became considerably greater. But for all that the Swami, with the help of two or three gentlemen, sat up in bed, and unsupported by anyone, remained in a sitting posture for some time, deep in Samadhi*On the 30th Hakim Pir Imam Ali (popularly known as Pirji) came and saw the Swami after having thoroughly examined the Swami, he gave it as his opinion, that he had been poisoned (the arsenic having been administered to him, he could not say how), and he said that if the Swami, instead of going to Abu, had come directly to Ajmere, the fatal substance would, very probably, have been got out of the system. This, in other words, meant that the poison had, by this time, been fully absorbed into the system, and that it was now beyond the reach, of human skill. After the departure of this celebrated physician, Dr. Newton was called in. The cough at this time being most troublesome, he had three or four seers of poultice (linseed, boiled in milk), prepared and applied to the chest of the sufferer. But no good came of it. The Doctor declared that he had seldom come across any man who under such suffering was so calm and resigned, and so self-contained. As the Swami threw the poultice away, he remarked:

This is worse than useless now.
It was a just remark, considering the change that was coming over him. The color of the urine, at this time, was black as coal.

At 11 A.M. the Swami was seated on a chair to answer the calls of nature for the last time. When he was clean, he took the water with his own hands, and performed his ablutions, thoroughly



*During the Twenty-nine or thirty days the Swami had been lying on a sick-bed. It was almost his daily practice to sit up in bed, and to go into Samadhi for sometime.

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cleansing his mouth with a datan. After this he lay down on the bed. The regulation of the in-going breath, the result of no little effort at such a moment, clearly showed that the Rishi was in communion with his Maker.

At 4 P.M. the teacher desired the Swami Atamanand and Gopal Giri to be brought before him, and as soon as they made their appearance, he asked them to sit down, and then said: "What do you want?" the answer was, that all they desired was that he should be restored to health. The Swami replied: "What is left of this body now to get well?" And extending his hand he placed it on the head of each in turn, and said: "Live in peace." A few minutes after this, he directed that one hundred rupees, in cash and a shawl be given to Swami Atmanand and a similar present to Pandit Bhim Sen, but both the gentlemen humbly begged to be excused from accepting the gift, and they had their wish.

At about 5 P.M., the Swami, who had, now and then, give his loveful glance to the arrivals from various parts of Upper India and Rajputana, now beckoned them, one and all, to come and stand before him. They came, and stood contemplating the noble figure lying prostrate before them, but not for long. At a signal from him they retired behind him, and set down silence. The doors of the room and the sky-lights, in deference to his wishes, were thrown open and looking at the ceiling he asked: "What paksha is it now? What is the tithi* and what day?" the reply was that it was the end of the Krishna-paksha and the beginning of the Shukla-paksha** and that the day was the Tuesday.

Upon this he composed himself for contemplation, and began to chant Veda-mantras, following the same with Ishwara-stuti in Sanskrit and in Bhasha. When repeating the Gayatri-mantra he remained wrapt in trance*** for some minutes, after which opening his eyes, he exclaimed:

"Merciful and almighty Lord, such is Your will, yea, such is Your will, and let this Thine will be fulfilled!
And simultaneously with closing the prayer, he turned in his bed and controlling the out-going breath after the manner of Yogis, cast it out utterly with one vigorous effort!**** It was at 6. P.M. the 31st of October, 1883, the Dipali Day, that India's greatest savior of modern times expired. Were the preparations for a universal illumination in Aryavarta at this moment in honor of the departed soul? And was the universal illumination that came off almost synochronusly with the exit of the departing soul, a representative of the inconceivably bright and glorious light of which the latter part of the following mantra speaks, and in which the spirit of the Rishi was to range and to dwell:-


*Tithi, date
**Shukla-paksha is the bright half of a month, and Krishna-paksha, the dark half.
***In these moments, those sitting by the bed of the Swami asked him more than once: "Where are you now Swamiji?" "In God," was the invariable reply
****Kartik Vadi, Samvat 1940.

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"ETAAVAANASYA MAHIMAATO JYAAYAAMASHCHA PURUSHAH
PAADO AASYA VISHVAA BHOOTAA NI TRIPAADASYAAMRITAM DIVI"
Swami Dayanand was 59 years of age at the time of his death.

As soon as it was known that Swami Dayanand was no more, two Sanyasis made their appearance, claiming the body and declaring that they should, in accordance with the usages of their Order, inter it. The claimed was refused. Maharaja Sajjan Singh, longing to have the last look at his departed guru, suggested, through this representative, that he cremation of the body might be postponed for a couple of days, but His Highness was informed that this could not be done, since it was the unanimous opinion of the gentlemen in attendance that the sanskar should be performed without delay.

In pursuance of this resolved, the body was washed and bathed early on the morning of 31st, and having been wrapped in a shawl of the geru color, placed on a baikunthi (a kind of bier) and borne towards the place where it was to be cremated, soon after it had struck ten. The procession, perhaps the grandest and most representative of its kind ever witnessed at Ajmere, moved on with bowed heads and with hearts weighed down with grief. Four Vepathis preceded the hearse, chanting hymns from the Vedas.

On arriving at the spot Rai Bahadur Pandit Bhag Ram, pointing to the body deposited in from of him, spoke of the undying achievements and singular virtues of the soul which had tenanted it, and of the irreparable loss which the country had suffered by the early departure of that soul. After this, the body was placed on the Vedi, and burnt with two maunds of Sandal-wood, ten maunds of pipalwood, four maunds of ghee, five seers of camphor, one seer of saffron.

In less than an hour the frame that had been instrumental in doing so much for the world was a handful of ashes!

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GREAT TEACHER AND REFORMER
(As others saw him)

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As to how the news of the Swami' s death was received in different parts of Aryavarta and elsewhere, and what his countrymen and foreigners thought of him will be evident from the following:-

THE VOICE OF INDIA
The Bengalee (English Weekly), Calcutta, November 3.

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"Pandit Dayanand must be regarded as a religious teacher of no ordinary eminence. We may differ from his religious views; we may not accept his interpretation of the Vedas, but he stands forth as a religious teacher of surpassing power and earnestness. He was a yogi, an ascetic who had adjured the world, but he was gifted with a practical sagacity which few men of the world could pretend to possess. His death is not only an irreparable loss to the religious community of which he was the life and soul, but it is a loss to his countrymen at large, who will always be proud of his learning and cherish his memory with affectionate gratitude."

The Tribune
(English Weekly), Lahore, November 3 and 10.

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"It would be a mistake to suppose that the work set on foot by the lamented deceased is confirmed within the four corners of the Arya Samaj. The principles he preached spread far and wide and created a revolution in men's opinions. Though we do not concur in all that he said and taught, we must agree that he was a man of great abilities a genius of higher-order, who, by the superior power of his intellect, rose above the gross superstitions inculcated by own Shastrarth. We are very glad to observe that his admirers have resolved upon establishing an Anglo-Vedic College in this place to perpetuate his memory.

"It is true that a college of this kind, in order that it might be permanent, would require a respectable fund, but we have every hope the zeal of his numerous admirers will render the creation of such a fund perfectly easy. We would suggest that some able disciple of the Swamiji should undertake to write an accurate account of his life faithful biography of his which, while avoiding an extravagance of thought and style, would present to us al his greatness in their genuine colors."

Indian Empire
(English Weekly), Calcutta, November 4.

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"It is our painful duty to record the death of Swami Dayanand Saraswati, the distinguished founder of the Arya Samaj, and the

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foremost of Hindu reformers of his generation. The melancholy even took place at Ajmere, on Tuesday last. His vast scholarship, remarkable powers of debate and unimpreachable independence of character will be proudly remembered by his mourning countrymen."

Deen Bandhu
(Anglo-Marathi Weekly), Bombay, November 4.

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"Swami Dayanand was a man of great learning and possessed great religious knowledge. His death will prove a shock to al of his relations, friends and disciples, and especially to the religious world.''

Subodh Patrika
(Anglo-Marathi weekly), Bombay, November 4

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"Though dogmatic and inconsistent in his religious and social views, the Pandit was a man of some originality, and did something to receive the interest of our countrymen in the religion, of the Vedas. Had he been more self-sacrificing and truth-enquiring than he was, he should have done immense good to the country." *

Hindoo Patriot
(English Weekly), Calcutta, November 5

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"We are sorry to record the death of two great Sanskritists of India, Pandit Dayanand Saraswati and Pandit Loharam Shirorutna. The first was a most eminent Vedantist. He, however, used to give new interpretations to Vedic texts, which did not often tally with those current among orthodox Pandits. He used to speak in Sanskrit, and the flow he commanded in that dead language was wonderful. He was the founder of the Arya Samaj. Pandit Loharam was an eminent grammarian."

Regenerator of Aryavarta
(English Weekly), Lahore, November 5.

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"He was what might be called a true reformer. He not only deeply felt for his countrymen and gave vent to his feelings, but, like a true man, he put his shoulder to the task, and bore the burden and heat of the day. Among those to whom posterity will assign a glorious niche in the temple of Fame, Swami Dayanand Saraswati will stand foremost."

Indian Chronicle
(English Weekly), Bankipur, November 5

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"A profound Sanskrit scholar, and deeply versed in all the lore of Aryan philosophy; an eloquent speaker, and extremely courteous in his manners; he had all the qualifications of great religious teacher; and indeed his organization, the Arya Samaj, as a means of religious reformation, is of no ephemeral character. It will certainly have a voice in deciding the spiritual future of India. The chief aim of Dayanand Saraswati was to restore the pristine purity of the Hindu religion, and clear it of the heaps of exoteric dross under which latter-day Brahmanic divines have succeeded in entering it.


*Compare the spirit of these words with that of the remarks of the leading Brahmo paper, the Indian Messenger "C.S.

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Bengal Public Opinion
(English Weekly), Calcutta, November 3

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"Pandit Dayanand's death will cast a gloom over the whole of educated Hindu-dom. He was an ornament to our country: pride to our nation. What ever might be his errors of judgment, that he was a man of genius few will deny. The Arya Samaj has lost in him a leader whose place they will never again be able to fill up."

Hindu Observer
(English Weekly), Calcutta, November 8.

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"He was a renowned Sanskrit Scholar and an earnest worker in the sphere of reformation. His death is a loss to the country."

Punjab Times
(English Weekly), Rawalpindi,

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"He was a truly and thoroughly patriotic man, which fact alone is, perhaps, enough to entitle him to the lasting gratitude of his countrymen. But he was more. To vast and profound learning and research, such as very few men have been found to possess since the days of Sankarcharya and his compatriots, he added an amount of energy, intelligence and perseverance, which must be admitted as too rare in mortals of this land in these degenerate days. However we may differ from the principles of his creed and teachings, it would, perhaps, be more than churlish not to freely confess that he was one of the greatest men that India has produced, and as such, India might well weep for his loss."

Gujrat Mitra
(Anglo-Gurati Weekly), Surat, November 11.

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"India has lost one of her foremost of religious reformers of the old school a rationalistic advocate of Vedic revelation by the close of a really useful life of our now historical Pandit Dayanand Saraswati Swami, who breathed his last with the dying spasms of the year 1883. difference may occur as to the preciseness or correctness of his energetical expositions of the Vedic Scriptures, yet who will not miss on our public platform the deep fervor of his language, the unopposable artillery of his purpose, the firmness of his resolve, the frankness and straightforwardness of his motives, his independence of character and actions, and his genuinely patriotic ardent zeal to lift up his country from the depths of superstition and priestcraft, idolatry and unmeaning ostentatious ritualism?"
The Thinker
(English Weekly), Madras, November 11.

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"We are sorry to hear of the death of an eminent Sanskrit scholar, Swamiji Dayanand Saraswati. We send our hearty words of condolence to his personal friends and followers, to whom the news of his death would, not doubt, cause a pang on their hearts.

The Liberal
(English Weekly), Calcutta, November 11.

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"Whatever the nature of his religion might be, Pandit Dayanand Saraswati deserved our sympathy and commended our admiration. Though his mind were not imbued with the truths of Western science, he entertained enlightened views of ideas, foreign to the education he had received, but which seemed to evolve out

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of his own inner consciousness. May his soul rest in peace!"

Indian Messenger
(English Weekly), Calcutta, November 11.

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"Barring some peculiarities of doctrine, which however, were secondary, there never breathed a more sincere hater of the systems of idolatry and priestcraft of this country than this remarkable man, and none ever opposed them with such intrepid courage and perseverance. With many of his ideas yet unfulfilled, and his life-work yet unfinished, this true servant of God must have felt the approach of death to be rather sudden and untimely, and his last prayer was the pious resignation of his noble mission to the will of Him, who had called him to the field. May the spirit of this prayer inspire all our actions!

Indian Spectator
(English Weekly), Bombay, November 18.

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"With all his faults we looked upon Dayanand as one of the pillars of Aryavarta. And though we had occasions to differ from him on details of thought and faith, we admired his career nonetheless on that account. After the death of Sahajanand or Swami Narayan, Gujrat has not produced such a mighty reformer from among the indigenous population as Dayanand. And in natural aptitude and acquirement, as also in the extent of influence exerted, we believe the latter to have by far surpassed Sahajanand Swami. Our contemporaries are not far out in placing him by the side of the illustrious Shankaracharya."

"Gifted with uncommon talents and actuated all his life by singleness of purpose, Dayanand Saraswati has achieved enough good to entitle him to the lasting gratitude of posterity. But the benefit he has conferred on his country has been more or less of a negative character. He applies his giant's strength to denouncing idolatry; and terrible were his powers of denunciation, as will be conceded by anyone who has witnessed them even once. But the mind, otherwise so well-endowed, lacked the constructive faculty. Dayanand's work must, therefore, be considered as half done until someone of his disciples rises after him not only to carry on the crusade against Brahmanic errors but to rebuild the edifice of Vedic truth, the erection of which was the ultimate object of the deceased iconoclast. May Dayanand's mantle descend on any such possible reformer among his pupils, is our fervent prayer!"

TRANSLATIONS AND SUMMARIES FROM VERNACULAR PAPERS
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"No other reformer has labored so effectively as the late Swami Dayanand to preach reform from place to place in India. He has not only dilated on religious topics, but his sermons embraced other subjects as well. On the whole, it is hard to find a man equal to the deceased, instinct with the desire to do good to the public with all sincerity of purpose.*

The Gujrati
(Gujrati Weekly), Bombay, November 4.

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"Whatever may be his religious views, his death will damp the


*The Arya magazine does not mention the name of the paper from which this extract has been made. " C.S.

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spirit of reform that was roused by his establishment of Samajes in different parts of India with their center in the North. To these associations his untimely death will give a staggering blow."

Jam-I-Jamshed
(Gujrati Daily), November 2.

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"Every Native, conversant with the good works of the lamented deceased, will share with us the regret at the untimely death of his great Vedic scholar and well-wisher of India."
The Samachar
(Gujrati Weekly), Bombay, November 2.

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"The religious views of the Swami were sound, and in accord with the Vedic ordinances and the spirit of reform of the present day. He was an inveterate opponent of idolatrous rites and observances, and his main efforts were directed towards their eradication from the Hindu community. He was the principal organizer of Samajes in different parts of the empire, which are established with a view to bring about a reform in social and religious customs. The death, therefore, of such a learned religious reformer will be a loss to the community. His compatriots should bestir themselves to found some memorial of this illustrious reformer."
Vartman Sar
(Gujrati Weekly), Surat.

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"His untiring efforts for the amelioration of the condition of the Hindu community, his strength of character, and his dauntless moral courage, were such as to inspire regard and esteem for him. Crowds went to listen to his masterly lectures, which were couched in homely and forcible language. But he lacked the power of arresting the attention of its numerous hearers. His abruptness of manners repelled the advance of his followers. But whatever may be his faults, there is no denying the loss the country has suffered by his death, inasmuch as he was mainly instrumental in reviving the dormant religious instincts of the Hindus."

[The Surya Prakash of Surat and the Yezdan Parsi of Bombay wrote with feeling and judgment about the deceased.]

Sanjivani
(Bengali Weekly), Calcutta, November 3.

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"Attempts were made on his life several times by many evil-minded men, but by his own abilities he defied his enemies, and no con could do him any harm. On many occasions, he attracted the admiration of his opponents by delivering excellent speeches. Who is there that can retain from shedding tears at the death of this admirable man?"

[The Education Gazette, the Sulava Samachar, the Gramvarat

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Prakashika and other Bengali papers write to the same effect more or less.]

Victoria Paper
(Urdu-Tri-Weekly, Sialkot, November 9

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"It is very necessary to publish a life of Swami Dayanand Saraswati. The members of the Arya Samaj should direct their attention to the subject, because the life events of such a great man are worth being published. Our contemporary, the Desh Upkarak, has given an advertisement to that effect, and we trust God will help him in his undertaking, and the public in general will be benefited thereby."

Oudh Akhbar
(Urdu Daily), Lucknow, November 8.

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"Although Swami Dayanand Saraswati's views did not meet with general approval, yet the measures taken by him for reforming the Hindu religion will be long remembered. There is no doubt India has lost in him one of her greatest Sanskrit Scholars."

Other papers
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TheKoh-i-noor, of Lahore, dated 3rd November, and the Akbar-i-Aam, of Lahore, of 3rd November, suggest that a monument be raised in honor of Swami Dayanand, to mark the gratitude of his admirers for his just and righteous admonitions.

(The Hindustani, the Reformer of Lahore, the Naseem-i-Hind of Fathepur, the Dabdaba-i-Kesari of Bareilly and other Urdu papers also expressed great sorrow at the death of the Pandit).

The Sanmarga Dipika, of Bombay (Marathi Weekly) dated 16th November, says that Swami Dayanand had a sincere desire to work for the welfare of his country. He established many Arya Samaj branches, and his attempts to prevent the slaughter of kine, together with his many public lectures on the evils of drinking, are too well-known. He had a commanding figure, a stentorian voice, and he possessed most of the requisites of an orator."

The Kesari, of Poona (Marathi Weekly), writes:- "Those who cannot tolerate difference in opinion may not, but those who have the admirable patience of appreciating virtue even in their enemy, will admit that Swami Dayanand was gifted with talents and an inquiring turn, and they will say that a great man has departed. Ardent lovers of the Hindu religion ought certainly not to have persecuted him so much. Had the times been favorable, the tenets of the Arya religion would have prevailed over those of Brahmoism. There is no doubt that the Swami could not accomplish much, nor was his erudition properly appreciated; but this was due to our indifference about matters religious. The fact that we have over us rulers of quite a different religion had given perfect liberty to all, and the result is that we have amongst us nothing like a national Church."

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[Most other Marathi papers write about the deceased very feelingly.]

BY A THEOSOPHIST.
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"A master spirit has passed away from India. Pandit Dayanand Saraswati, the founder and supreme chief of the Arya Samaj of Aryavarta, is gone; the irrepressible, energetic reformer, whose mighty voice and passionate eloquence for the last few years raised thousands of people in India from lethargic indifference and stupor into active patriotism, is no more. He passed out of this plane of strife and suffering into a higher and more perfect state of being.

"A special telegram from Ajmere brought to the many Samajes the melancholy news that their master Swami Dayanand Saraswati breathe his last at 6 P.M. on 30th October. De mortuis nil nisi bonum. All our differences have been burnt with the body, and with its now sacred ashes they are forever scattered to the four winds. We remember only the grand virtues and noble qualities of our former colleague, teacher and late antagonist.

"We bear in mind but his life-long devotion to the cause of Aryan regeneration; his ardent love for the grand philosophy of his forefathers; his relentless, untiring zeal in the work of the projected social and religious reforms; and it is with unfeigned sorrow that we now hasten to joint the ranks of his many mourners. In him India has lost one of her noblest sons.

"A patriot in the true sense of the word, Swami Dayanand labored form this earliest year for the recovery of the lost treasures of Indian intellect. His zeal for the reformation of his mother-land was exceeded only by his unbounded learning. Whatever might be said as to his interpretation of the sacred writings, there can be but one opinion as to his knowledge of Sanskrit and the impetus to the study of both received at his hands.

"There are few towns and but on the province, we believe namely, Madras that Pandit Dayanand did not visit in furtherance of his missionary work, and fewer still where he has not left the impress of his remarkable mind behind him. He threw, as it were, bomb-shell in the midst of the stagnant masses of degenerated Hinduism, and fired with love for the teachings of the Rishis and Vedic learning the hearts of all who were drawn within the influence of his eloquent oratory. Certainly, there was no or grander orator in Hindi and Sanskrit than Swami Dayanand throughout the length and breadth of this land.

Colonel Olcott's tribute to Swami Dayanand.
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"As soon as the sad rumor was confirmed, Colonel Olcott, who was then at Kanpore, paid a public tribute to the Swami's memory. He said that whatever might have been our rights or wrongs in the controversy, and whatever other pandits or orientalists could say against the Swami, there was room for no two opinions as to his energetic patriotism or of the nationalizing influence exerted upon his followers. In Pandit Dayanand Saraswati there was a total absence of anything like degrading sycophancy and toadyism towards foreigners from interested motives. At Bora Lanki, Lucknow our President repeated the same ideas to an immense audience in the Palace-Ground (Kaisar-bag) of the ex-king of Oudh, and the sentiment was warmly acknowledged.

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"Truly, however heretical and blasphemous might have appeared his religious radicalism in the sight of old orthodox Brahminism, thousand times more consonant with Shruti or even Smriti than the doctrines taught by all other native Samajes put together. If he merged the old idols into One Living Being Ishwara, as being only the attributes and powers of the latter, he yet had never attempted the folly of forcing down the throats of his followers the hybrid compound of a Durga-Moses, Christ-and-Koran, and Budha Chaitanya mixture of the modern reformers.

"The Arya Samaj rites certainly make the nearest approach to the real Vedic national religion. And now, on the death of the Swamiji, there is no one we know of in India capable of taking his place. The Arya Samajes, as far as we could ascertain, are al conducted by men who can as little fill the vacant place as a cardboard tree of a dramatical stage can become a substitute for the strong cedar, the king of the Himalayan forests. Loving old Aryavarta, as we do, for its own death of Pandit Dayanand Saraswati is an irreparable loss to the whole country. At the present chaotic stage of its reformatory progress, it is simply a national calamity.

"In connection with the above-said event, we may take this opportunity to make a few remarks in answer to a certain surprise expressed by several correspondents. They are at a loss to realize, the state, that a yogi credited with some psychological powers, such as Swami Dayanand, was unable to foresee the great loss his death would cause to India; was he then no yogic no "Brahma-Rishi," as the organ of the Lahore Samaj called him, that he knew it not?

"To this, we answer that we can swear that he had foreseen his death, and so far back as two years ago. Two copies of his will sent by him at the time to Colonel Olcott and to the editor of the Theosophist respectively "both of which are preserved by us as a memorial of his by-gone friendship" are good proof of it. But even had not foreseen his death, we do not see what bearing it can have upon the yogic powers of the defunct?"

Colonel Olcott, speaking of the Swami in his Old Diary Leaves said:-

"The Swami was undoubtedly a learned Sanskrit Pandit, with immense pluck, a force of will and self-reliance "a leader of men."
Madame Blavatsky spoke of Swami in her book
From the Caves and Jungles of Hindustan

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"For more than two years before we left America, we were in constant correspondence with a certain learned Brahman, whose glory is great at present (1879) all over India. We came to India to study, under his guidance, the ancient country of Aryas, the Vedas, and their difficult language. His name is Dayanand Saraswati Swami. Swami is the name of learned anchorites who are initiated

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into many mysteries unattainable by common mortals. This Pandit is considered the greatest Sanskritist of modern India and is an absolute enigma to everyone. It is only five years since he appeared on the arena of great reforms, but till then, he lived entirely secluded, in a jungle, like the ancient gymnosophists mentioned in the Greek and Latin authors. At this time he was studying the chief philosophical systems of Aryavarta and the occult meaning of the Vedas with the help of mystics and anchorites.

"From the first day of his appearance, Dayanand Saraswati produced an immense impression. Wandering from one town to another, to-day in the South, to-morrow in the North, and transporting himself from one end of the country to another with incredible quickness, he has visited every part of India. He preaches the one Deity, and "Vedas in hand" proves that in the ancient writings there was not a word that could justify polytheism."

"Thundering against idol-worship, the great orator fights with all his might against caste, infant marriages, and superstitions. Chastising all the evils grafted on India by centuries of casuistry and false interpretation of the Vedas, he blames them the Brahmans, who as he openly says before masses of people, are alone guilty of the humiliation of their country, once great and independent, now fallen and enslaved.

"and yet Great Britain has in him not an enemy, but rather an ally". He says openly,
"If you expel the English, then, no later than tomorrow, you and I and everyone who rises against idol-worship, will have our throats cut like mere sheep."
"Thanks to his excellent knowledge of Sanskrit, the Pandit does a great service, not only to the masses, clearing their ignorance about the monotheism of the Vedas, but to science too, showing who, exactly, are the Brahmans, the only caste in India, which, during centuries, had the right to study Sanskrit literature and comment on the Vedas, and which, latterly, used this solely for its own advantage.
"It is perfectly certain that India never saw a more learned Sanskrit scholar, a deeper metaphysician, a more wonderful orator and a more fearless denunciator of every evil, than Dayanand, since the time of Shankracharya."
"Whenever Dayanand appears, crowds prostrate themselves in the dust over his foot-prints but he does not teach them a new religion, does not invent any new dogmas. He only asks them to renew their half-forgotten Sanskrit studies, and, having compared the doctrines of their forefathers with what they have become is the hands of Brahmans, to return to the pure conception of Deity taught by the primitive Rishi, Agni, Vayu, Aditya, and Angira the patriarchs who first gave the Vedas to humanity.

"One is inclined to think that this wonderful Hindu bears a charmed life, so careless is he of rousing the worst human passions, which are so dangerous in India. At Benares, a worshipper of the Shiva, feeling sure that his cobra, trained purposely for the mysteries of a Shivaite pagoda, would at once make an end of the offender's life, triumphantly exclaimed:

Let god Vasuki himself show which of us is right?
Dayanand jerked off the cobra twisting around his leg, and with a single vigorous movement, crushed the reptile's head,

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"Let him do so," he quietly assented, "Your god has been too slow. It is I who have decide the dispute. Now go," added he, addressing the crowd, "and tell everyone how easily perish all false gods."
Truly, a marble statue could not be less moved by the raging wrath of the crowd. We saw him once at work. He sent away all his faithful followers, and forbade them either to watch over him or to defend him and stood alone before the infuriated crowd, facing calmly the monster, ready upon him and tear him to pieces."

Dr. Andrew Jackson of America
, on the Arya Samaj and Swami Dayanand.

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"I behold a fire, that is universal, - the fire of infinite love which burneth to destroy all hate, which dissolveth all things to their purification. Over the fair fields of America, - over the great land of Africa, - over the everlasting mountains of Asia, - over the wide empires and kingdoms of Europe, I behold the kindling flames of the all-consuming, all purifying, fire! It speaketh at first in all the lowest places; it is kindled by man for his own comfort and progress; for man is the only earthly creature that can originate and perpetuate a fire; even as he is the only being on earth that can originate and perpetuate words, so he is the first to start the firs of hell in his own habitations, and the first, also to seek and obtain from heaven the Promethean fire whereby Plutonian abodes will be purified by love and whitened with wisdom.

"Beholding this infinite fire, - which is certain to melt the kingdoms and empires and governmental evils of the whole earth I rejoice exceedingly, and I take hold of life with an enkindling enthusiasm. All loftiest mountains will begin to burn, the beautiful cities of the valley will be consumed; sweet homes and loving hearts will dissolve together, and the good and the evil interfuse and disappear like dewdrops vanishing in the sun's golden horns.

"The spirit of man is on fire with the lighting of infinite progression. Only the sparks thereof ascend to-day into heavens. Lambent flames here and there appear in the inspiration of orators, poets, writers of scriptures. To restore primitive Aryan religion to its first pure state was the fire in the furnace called "Arya Samaj," which started and burned brightly in the bosom of that Inspired Son of God in India, Dayanand Saraswati. From him, the fire of inspiration was transferred to many noble, inflaming souls in the land of Eastern Dreams Hindoos and Moslems ran together to extinguish the consuming fire which was flaming on all sides with a fierceness that was never dreamed of by the first kindler DAYANANDA. and Christians, too, whose altar fires and sacred candles were originally lighted in the dreamy East, joined Moslem and Hindoo in their efforts to extinguish the NEW LIGHT OF ASIA. But the heavenly fire increased and propagated itself"

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

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