1. Akrishnena Rajasa, etc, to the sun.
2. Imam Deva Asapatanam su Vadhawam, etc., to the Moon
3. Agnimurdha divah kakutpath, etc., to Mars
4. Vrihaspate atiyadaryo etc., to Jupiter
5. Udbudhya swagne, etc., to Mercury.
6. Shukramandhasah, etc. to Venus
7. Shanno devirabhishtaya, etc., to Saturn
8. Kaya Nashchitra, etc., to Rahu
9. Ketun Krinvanna Ketave, etc., to Ketu

But their interpretation of these hymns is altogether wrong. Thus

1. Relates to the attraction between the sun and the earth.
2. describes the attributes of a good king.
3. describes (the properties of) heat.
4. Refers to the performer of Yajna
5. speaks of (qualifications and duties of a) learned man.
6. describes (the relation between) the food and the reproductive element.
7. describes (the nature and properties of) water, nervauric force and God.
8. discusses (the qualification of a good) friend
9. discusses (the importance and necessity) of acquiring knowledge.

These hymns have nothing to do with the planets (and their influence on men and his actions). Being ignorant of their true meaning, the people have been led astray.

Q. - Have planets any influence over us?

A. ~ Not the kind of influence the popes tell you about. It is true though that the sun and the moon by their heat and cold and

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their influence on the seasons are the cause of pleasure and pain to human beings according to, i.e., heat and cold, etc., agree with there nature or not. But the popes deceive you when they say "Hear us O great banker! The sun or the moon, by virtue of his or her being in the 8th sign of the Zodiac, is maleficent to you or her." "The Saturn has chiefly affected your feet, for 2 and half years you will suffer greatly through it.

It will make you leave your home and hearth, wander in foreign lands, but should you give alms, have the sacred hymns chanted, the holy books recited and their worship performed and thereby propitiate the planets, you may escape their wrath and the consequent suffering." They should be asked, "Tell us, O popes, what relation do the planets bear to you? What is the nature of these planets." (We are sure they would never be able to answer these questions).

Q. _It has been said, "The whole world is under the governance of the gods, and the gods are under the authority of the mantras, while those mantras are under the control of the Brahmans, hence the Brahmans are called gods. We (the Brahmans) alone are privileged to invoke any deity (we like with the aid of the mantras, propitiate him and thereby obtain our heart's desire. Had we not been possessed of this power, such atheists as yourself would not have even suffered us to live in this world."

A. ~ Are even thieves, robbers and other wicked people under the authority of your gods? It is gods, then, that prompt them to do evil deeds? If this is the case, there can be no difference between your gods and fiends. If the mantras are under your control and, by their help, you could do anything you liked, why do you not, then, bring gods under your control and make them steal the king's treasures, carry them to your houses, fill your coffers and thereby enable you to live in ease and comfort?

Why are you, then, going about from door to door begging for oil (given in charity by the laity, in order to propitiate the Saturn)? Why do you not bring the god whom you call Kuvera - the god of wealth - under your control and get as much wealth as you desire, instead of robbing the ignorant poor? You say that the sun and other planets are pleased when you are given charity in their name and displeased when no charity is given. Give us some positive roof

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of their pleasure and displeasure. Now, let any two persons be made to walk bare-footed on the heated ground in June - the hottest month of the year - the feet and body of the one with whom the sun is pleased should not be burnt, while those of the other with whom the sun is displeased should get scorched. Or let any two persons, with one of whom the moon is pleased while angry with the other, be stripped naked and exposed to cold all night on the day of a full moon in December - the coldest month of the year.

If one of them feels cold and the other not, one could believe that the planets are maleficent as well as beneficient. Are they related to you anyway? Are you in postal or telegraphic communication with them? If you possess the power conferred by the mantras, why do you not yourselves become kings or millionaires or bring you enemies under control?

An atheist is he who does not believe in God and the Vedas and is the author of popish practices opposed to the Vedas. What harm can there be if a person who is supposed to be under the evil influence of a star, keep what is given in the name of the star and enjoy it himself? Should you say that the stars can only be propitiated when charity (in the name of stars) is given to you alone and not otherwise, we ask: have you got the monopoly of the stars? If so, send for the sun and the like planets to you houses and burn yourselves.

The fact of the matter is that the sun and the other planets are inanimate, they can do nothing to give us pleasure or pain, but all of you who live on the charity given in the name of the planets are real grahas, as the meaning of this word is truly applicable to you alone. Grahas mean those that accept (charity). As long as you do not go to a king, a millionaire, a big man or a banker, no one ever thinks of the Navagrahas (i.e., nine planets) but as soon as you - the very personification of the sun, the Saturn or other planets - attack anyone, you never leave him till you have got something out of him and whosoever tries to escape your grip, you revile him and call him an atheist and so on.

Q. -Look at the positive (visual) results) of the Science of Stars! The eclipses of the heavenly bodies, such as the sun and the moon are predicted. In like manner, the results of the science of the influence of stars on human beings are no less positive. One man is a millionaire, the other a beggar, one is a prince, the other a peasant; one happy, the other miserable. Is not this all due to the influence of the star?

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A. ~Eclipses and the like events are foretold with the help of Science of Astronomy and not of Astrology. Astronomy is true science, while Astrology, excepting in so far as it is related to the natural influence of the planets such as the heat of the sun, the coolness of the moon, is false. By noting the position of the earth and the moon that rotate in opposite directions to each other. (* the earth moves from west to east, whilst the moon from east to west) with the help of Astronomy, on can exactly know that at such and such time and such and such place there will be seen an eclipse of the part or whole of the sun or the moon.

In the fourth verse of the 4th Chapter of Grahlaghva it is written that when the moon comes between the sun and the earth, an eclipse of the sun occurs whilst when the earth intervenes between the sun and moon, and the eclipse of the moon follows. In other words, in the first case, a shadow is cast upon the earth by the moon, and in the second case it is just the reverse.

The sun being a luminous body no shadow can be cast on it. Just as in the case of the sun or a lamp various objects held in front of it cast their shadows in the opposite direction, so does it happen in the case of an eclipse. The people are born rich or poor, princes or peasants, as the result of their past deeds, and not as that of the influence of the planets. Many an astrologer marries his children in the most auspicious hour fixed according to the teachings of Astrology, and yet some of those marriages turn out to be unhappy.

Now why should such a thing take place and why should there by any widows or widowers (after such marriages), if astrology be a true science? Hence it follows that one's deeds (past and present) are the only factors in the causation of pleasure and pain to him and not the influence of stars. It is strange that when the stars and the earth are situated in space so distant from each other that no relation whatever between them and man and his deeds can be demonstrated, how could stars influence human destiny?

It is the human soul that is the author of deeds and reaps the fruit of its acts. If, as you believe, the stars could shape the destiny of man, tell us,* whether more than person is born at the same moment on this earth or not. If you reply in the negative, you cannot be right, but if you say yes, why does not then one man become an Emperor

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like others? We could very well believe it, if you were to say that all this has been invented by you simply to earn your living.

A. ~ Yes, it is so.

Q. - Then, what becomes of the soul after death?

A. ~ The soul suffers or enjoys according to the nature of its deeds.

Q. - It is said in the Garur Purana that Yamraaja (the King of Death), his minister Chitra Gupta, and his host of messengers, who are very fearful looking and whose bodies are like mountains of lampblack, are always at work. These latter get hold of the soul after death and put it in heaven or hell according to the nature of its deeds. Alms are given to benefit the dead, oblations to the manes are offered, ceremonies are performed to satiate the spirits of the dead and cows are given away to the Brahmans to help the departed soul to cross the Vaitarnee river. How can all these things be false?

A. ~ These are yarns spun by the popes. When the souls, after death, go there (from other planets i.e., to the region of Yama), the King of death, with the help of his minister Chitra Gupta, judges them according to their deeds, but if the souls residing in Yamloka were to sin, there ought to be another Yamloka, (region of Yama) and another Yamraaja, etc., to judge them. If the bodies of the messengers of Death were as big as a mountain, why are they not visible, then? Being so big, one would think that not even one finger of Yamdut (a messenger) of death, who came to take the soul after death to the region of Yama, could get admitted through small door into the room in which a dying person may be lying.

Why are they not obstructed in their way on roads or in streets? If it be said that they can also assume a subtle form, where else but in his own house could the pope place the big bones of their mountainous bodies? When a forest takes fire, hundreds and thousands of ants and other insects lose their lives, the number of the messengers of Death that come to fetch the souls of those creatures must, indeed, be countless and consequently, their huge bodies ought to darken the horizon. Besides, in their rush to get hold of the souls of the dead, they would knock against each other. And just as huge rocks come off the tops of big mountains and fall to the earth, so would big pieces of their bodies, fall into the premises of those who read the Garur Purana and hear it read. They would, indeed, get buried under them and die. On the gates

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of their houses or the road on which they are situated will get obstructed; it would be, then, very difficult for them to come out of there houses or walk on the roads. Oblations offered to the manes and alms given in the manes and alms given in their name do not reach the spirits of the dead, but they do reach the house, stomach or hands of their representative, the pope. The cow that is given away to help the departed soul to cross the river Viatarnee never gets to that river, but it does reach the house of the pope or the (slaughter-house). Whose tail would, then, the poor soul get hold of to cross the Vaitarnee? Besides the hands of a dead person are buried or cremated here, how would his soul be able to catch the tail (of the cow)? There is apt story to illustrate it.

Once upon a time there was a peasant who had a fine cow that yielded 4 gallons of milk per day. This milk was very delicious. Now and then even the pope (the priest attached to the family of the peasant) had the pleasure of drinking it. He was always thinking of somehow or other making the peasant give that cow away (in charity) to him on the occasion of the death of his father.

At last, when the father was at the point of his death, lost the power of speech, was taken down from his bed and laid on the ground and the friends and relations of the peasant were also present, the pope cried out. "O Yajman, let a cow now be given away (in charity) by your father." The peasant took ten rupees out of his pocket; placed them in his father's hand, and asked the priest to read the Sankalpa.* The pope said: "How funny! Is your father going to die more than once that you have substituted money for a cow.

At this moment you should bring a real cow that yields milk, is not old and is good in every other respect. Such a cow should be given away in charity. (The peasant) "I have got only one cow and my family cannot do without her. I cannot, therefore, part with her. Come, now, I give ten rupees more. Read the Sankalpa. You could buy a milder with this money." (the pope) "Well! Well! Do you, then, hold your cow even dearer than your father? You are, indeed, a dutiful son!" Thereupon all the relatives backed the pope who had previously been misled and brought round to his opinion by him. He dropped a hint to them even

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at that time, whereupon they all combined together and, through sheer obstinacy, compelled the poor peasant to make a gift of that very cow to the priest. At that time he kept quiet, his father died, the priest took the cow, her calf and the mild-pail home, and, having tied the cow there and placed the pail in a safe place came back to the peasant's house, followed the bier to the crematorium, and helped in cremating the body of the deceased.

Even there he resorted to trickery, fleeced the poor peasant in the performance of such rites as dash gatra and sapindi, the Mahaabraahman* also fleeced him and the beggars got a great deal out of him. As long as the kriya** ceremony was not over, somehow or other he managed to get milk by begging from his neighbors or relations, but on the 14th day after the death of his father, early in the morning, he went to the house of the pope. On his arrival he saw that having milked the cow and filled the mil-pail, the pope was about to get up. As soon as the pope saw the peasant, he said, "Come, O Yajman! And seat yourself. The peasant answered, "Rather you come hither. O, Revered Sir!" (PP)*** Let me first place the mild-pail safely.

(P)**** No, No! bring the mil-pail hither. The priest went towards the peasant and seated himself by him and placed the milk-pail in front of him. (P) You are a big liar. (PP) What lie have I uttered? (P) Tell me, pray what did you get the cow for from me. (PP) To help your father to cross the river Vaitarnee. (P) Well! Then, why did not you cause the cow to be sent to the bank of the river Vaitarnee. I trusted all along that you must have done it, whilst you have kept the cow in your own house. Who knows how my poor father must have suffered in crossing the Vaitarnee. (PP) Oh no! By virtue of this gift of a cow to me here, another cow must have been created there to help your father to cross the river. (P) How far is the river Vaitarnee from here and on which side is it?

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(PP) It is nearly 300.000,000 kosas* from here, as the diameter of the earth is 490,000,000 kosas and is situated in the south-west. (P) You must have sent a letter or a telegram to such a distant place. If you have got a reply to the effect that a cow had been created there by virtue of the gift of a cow to you which helped such and such a person's father to cross the Vaitarnee, please show it to me.

(PP) I have got no letter nor telegram to that effect. I have only the authority of the Garur Purana to assure you (that your father has safely crossed the Vaitarnee by the help of the cow that was made to me). (P) That book was written by one of your forefathers to enable you to make a good living by it, as none can be so dear to a father as his own sons. How can I believe what is written in it? When my father sends me a letter or a telegram asking for a cow, I will cause her to be sent to the banks of the Vaitrnee, help my father to cross that river and bring her back home.

Members of my family and I will drink her milk. Bring hither that pail full of milk, the cow and her calf. He got hold of all these and returned to his house. (PP) As you take back what you had given in charity, you shall perish. (P) Hold your tongue, otherwise, I will make up for all that we have suffered from want of milk for thirteen days. This silence the priest and the peasant went back to his house with the cow, her calf and milk-pail.

If there were more people like this peasant of the story, there would not be so many popish practices extant in the world. Again, these people (priests) say that by offering cakes to the ten parts of the body of the manes, ten bodily organs are produced and by the performance of Sapiindi** the soul is united to this body consisting of ten parts (which is about the size of a thumb in size) and departs to the region of Yama. Now, if this is true, the coming of the messengers of Death at the time of one's death must be useless. They ought to come after the 13th day of death. If it is true that the body is again brought into being by performing the ceremonies above alluded to, why does not the deceased come back home through love fro his wife and children?

Q. Nothing is to be got in Heaven except what has been given here in charity, hence all kinds of things should be given in charity.

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A. ~ It seems that even this world is better than your heaven wherein there are rest-houses for the weary, people give alms to the needy, (dinner) parties to their friends and relations, and get pretty clothes and enjoy themselves in other ways. According to your statement, nothing is to be got in heaven. Let the popes go to such a heartless, poverty-stricken, miserable heaven and live in wretchedness. No sensible person will have anything to do with it.

Q. - When you hold that there is no Yama and No Yamalaya, where do the souls go after death and who judges them?

A. ~ What is said in your Garur Purana about them (Yama and Yamalaya to be) is false, but the Vedic teaching regarding them is true. From such passages in the Vedas as "Yamena Vayuna," etc., it is quite clear that Yama is another name for the air or the atmosphere. The souls after death live in space supported by air, and the True, Just, Supreme Spirit, the King of Righteousness alone judges them all.

Q. - It seems from what you have said that no one should give alms, nor should one ever give away cows, etc., in charity.

A. ~ Your assertion is altogether absurd, as gold, silver, diamonds, pearls, rubies, food and drink, clothes and houses must be given away in charity to the deserving recipients, who have interest of others at heart, for the promotion of public good, but never to unworthy recipients.

A. ~ Whosoever is deceitful, hypocritical, selfish, sensual, lustful, wrathful, avaricious, and subject to infatuation, injures others, is greedy, untruthful and devoid of learning, associated with bad people, is lazy, repeatedly begs for alms from the same donor, compels a person to give alms by sitting at his door and causing him annoyance, does not take a refusal and keeps on begging, is never contented, reviles, curses or abuses those that do not give him anything in charity, turns into a enemy of one who has refused him alms once, though he has always helped him before, is a wolf in sheep's skin, misleads others and cheats them, pleads poverty even when he has plenty, serves his selfish purpose by coaxing and cajoling others, is engaged in begging day and night, when invited to a dinner stimulates his appetite by the use of

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intoxicants such as Cannabis Indica and eats to excess at the expense of others, and then gets intoxicated and neglects his duties, opposes the path of righteousness and follows that of unrighteousness to gain his selfish ends, teaches his disciples to respect and serve him alone, never other good and learned men whoa are worthy of respect, opposes the dissemination of light and knowledge, brings about discord in one's relations towards his wife and husband, father , mother, children, friends, kings and fellow-subjects by teaching falsely that all these relations are unreal and the world is also an illusion, is an unworthy recipient.

Even when compelled to beg for alms in time of emergency and is refused does not feel hurt nor speaks ill of him who did not give him alms and leaves that place at once, is contended with whatever one gives him through love, is friendly towards the happy, kind to those who are in trouble, pleased with the righteous and indifferent to wards the sinful, in other words free from inordinate love or malice, is truthful in word, deed and thought, free from hypocrisy, jealousy and malevolence, is a man of high ideals, is highly virtuous and altogether free from any vice, is devoted to the promotion of public good with all his heart and with all his soul, , even sacrifices his life for the happiness of others, and is possessed of such other excellent qualities, is verily a worthy recipient. But in time of famine and want all living creatures can be considered as entitled to get food, water, clothes, medicines and other necessaries of life.

A. ~ Three - Best kind, middling and lowest. The best donor is the who takes time and place and worthiness of the recipient into consideration before he gives charity and does it for the purpose

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of furthering the cause of enlightenment, righteousness and the public good. The donor of middling kind is one who gives charity for the love of fame or some other selfish gain; whilst the donor of the lowest kind is one who does not do anything for his own good or for that of others, but simply wastes his money on prostitutes, flatterers and buffoons, bestows gifts in an insulting manner, makes no distinction between a worthy and an unworthy recipient, and gives alms to all like the shopkeeper in the proverb who sold all kinds of foodstuffs at the rate of 9 stones a rupee, inflects sufferings on the good and the righteous to benefit himself. In other words, he who honors those about whom he makes himself sure, after a thorough inquiry, that they are good, learned and righteous men is the best kind of donor, whilst he, who may or may not care to inquire whether a person is a worthy recipient or not but bestows gifts for gaining public applause, is the middling kind of donor; but he who grants gifts blindly without making an enquiry into the worthiness or unworthiness of recipient is indeed the lowest kind of donor.

Q. - Are the fruits of charity raped her or in the next world?

A. ~ Everywhere.

Q. - Does one reap the fruits (of his charity) himself or is there any other power that makes one do it?

A. ~ It is God who distributes the fruits of deeds. Just as a burglar or a dacoit does not himself want to go to goal (jail); but is sent there by the order of the king who looks after the comfort of the righteous and the good and protects them from the hands of dacoits, etc., and thereby keeps them in happiness; in like manner does the Supreme Spirit distribute the fruits - pleasure and pain - of deeds - virtuous and sinful.

Q. - Do the Garura and other Puranas support the Veda and Vedic teachings or not?

A. ~ No; on the other hand, they are opposed to the Veda, and teach what is contrary to its dictates. The same is true of the Tantras. A believer in the Puranas and the Tantras is like one who is a friend of one person and an enemy of the whole world because the teachings of these books create bad blood among the people; no man with any pretensions to learning could ever believe in them. A belief in them is a clear indication of the lack of learning.

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These are all fasting days according to the Puranas and it is written everywhere (in these books) that whoever partakes of food or drinks on these days or dates shall go to hell. It is incumbent on the pope and his dupes that they should not take on any day or date, otherwise they shall have to go to hell. To Nirnay Sindhu, the Dharma Sindhu, the Vratarka and other such books as having been written by lunatics have played such havoc with every one of these fasts that the Shivites fast on the 11th day of each lunar month, while others fast on the 12th holding it to be the 11th.

What a strange state of affairs has been brought about by popish practices that people quarrel even over fasting! The object of instituting a fast on the 11th day (day of every fortnight of a lunar month) could be nothing else but selfish gain on the part of the popes. There is not a trace of fellow feeling in them. The pope says, "all sins reside in food on the 11th day (of every fortnight of a lunar month)." Now, this pope should be asked whose sins reside in food? Your sins or those of your father?

If it is true that all sins reside in food on the 11th day, no one should suffer from and be afflicted with pain on that day, but such is not the case. On the other hand, there is a great deal of suffering on account of hunger and thirst. Pain or suffering is the result of sin, hence it is a sin to fast. The popes have declared fasting to be a meritorious act and many a simpleton is taken in by hearing some such sill stories as the following:-

"There was a prostitute in heaven (the region of Brahma). She did some wrongful act, whereupon she was cursed and hurled back on earth. She praised (the God) and begged to be told how she could re-enter heaven, she was told that she would regain entrance

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into heaven whenever someone gave up the reward of a fast on ekaasashi (11th day of the fortnight of a lunar month) in her favor. She came down in her airship to some town on earth. The king of that place asked her who she was. She repeated her story and said that if someone renounced the reward of fasting on ekaasashi she could go back to heaven.

The king had the whole town searched for a person who had kept that fast, but none could be found. One day a man and his wife, through anger had not taken her food for the whole day and night, and it happened to be ekaadashi on that day. Upon being questioned by the king's messengers she answered that she had not knowingly kept fast on that day but had only accidentally gone without food.

They brought her before the king who ordered her to touch the airship she did as ordered and instantly the airship flew upwards." When such is the reward of fasting unknowingly one ekaadashi, that of keeping a fast willingly on ekaadashi can have no bounds. O you blind people! if what you say be true, we should like to send a betel-leaf to heaven. It is a thing which is not be found here. Let all who fast on ekaadashi renounce the consequent reward in our favor. We succeeded in sending one betel-leaf to heaven in this manner, we shall also keep this fast; on the other hand if one betel-lead failed to reach heaven, we shall save you from fasting and the consequent pain and suffering.

they (i.e., the popes have given different names of the 24 Ekaaadashis (of the year). One they have called Shanada or "bestower of wealth", the other Kamda, i.e., one that gratifies one's desires, another Putrada or bestower of sons, another still Nirjala or waterless. Many a poor, needy or childless man has kept the ekaadashi fast all his life and grown gray and even died without obtaining wealth, the object of his desire or a son.

The popes have instituted this waterless ekaadashi fast in the bright half of the month of Jyeshtha (corresponding to June) when it is so hot that it is enough to overpower a man if he goes without water even for one hour. Those who keep this fast suffer terribly from hunger and thirst. the widows of Bengal especially are indeed the greatest sufferers from this fast. The heartless butcher - who instituted this fast - had not got the least pity, otherwise, he could have called it Sajala (with water) instead of waterless, and in its

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place could have named the Ekaadashi of the bright half of the month of Pausha (corresponding to December) waterless. Had he done so, it would have been a little better. But what had this pope to do with feelings of pity and compassion. He acted on the proverb "Let a man live or die, but either case he should feed the pope well."

Since the cause can be inferred by observing its effects, there can be no doubt in the truth of idol-worship when it is taught by the Puranas. We answer by saying that the branches of a tree, be they small or large, are always like (its trunk) and not unlike it, likewise when the Shaakhaas, that are extant, do not sanction idol-worship, pilgrimage to sacred places, such as rivers, and the like practices, it is not possible that they were sanctioned by the lost Shaakhaas. Besides the four Vedas are found in their entirety, the Shaakhaas could never be opposed to the Vedas and whatever is opposed to the Vedas could never be proved to be their Shaakhaas.

This being the case, the Puraanaas are not the shakhas of the Vedas, they are on the other handbooks that contradict each other and have been written by sectarians. If you hold the Veda to be the word of God, why do you regard such books as go under the name of sages and seers as Ashwalayana and the like Divine in origin? Just as trees like the Ficus Religiosum, Banyani and Mango are known by their distinctive branches and leaves, so are the true meanings of the Vedas.

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known by the study of the Vedangas, the four Brahmanas, the Angas, the Upangas, and other books written by sages and seers; hence it is that they are called Shaakhaas. What is opposed to the Vedas can never be held as authoritative, nor what is in conformity with them as unauthoritative. Should you say that idol-worship and the like practices were sanctioned by the lost Shaakhaas, one could retort by saying that very likely according to the lost shakhas the system of Classes and Orders was the reverse of what obtained in the shakhas that are extant, viz., a Shudra or an outcast was called a Braahman and vice-versa, what is unlawful regarded as lawful, duty as not-duty, untruthfulness in speech, a virtue, while truthfulness in speech a sin.

Now how could you meet such an objection except by saying what we have already said. In other words, we are bound to believe that the lost Shaakhaas were in conformity with the Veda and the Shaakhaas that are extant in the teachings with regard to the system of Classes and Orders, viz., a Braahman was called a Braahman, while a Shoodra a Shoodra, otherwise the whole system Classes and Orders and the like institutions will be topsy -turvy. Don't you think that all the Shaakhaas were extant till the time of Jaimini, Vyaasa and Patanjali? If you answer in the affirmative, how is it then that they do not even mention such practices as idol-worship in their works? But if you say no, what proof have you then of the fact that those lost Shaakhaas even did exist?

Now Jaimini describes the whole Karamankanda (duty of man) in his Mimaansaa. Patanjali the whole Upaasnakaand (methods of communion with the realization of God) in his Yoga Shaastra, and sage Vyaasa the whole Jananakaanda (Divine knowledge) is his Shaaririka Shaastraas quite in accordance with the teachings of the Vedas. There is no mention even by name of idol-worship or pilgrimage to Prayaga and other sacred places to be found in their writings, and how could they have mentioned such things when they did not exist in the Vedas. Had all these things been in the Vedas, they would not have but mentioned them in their books.

Hence it is clear that the worship of idols was not sanctioned even by the lost Shaakhaas, nor are these books included in the term Veda - the Word of God - because they take certain mantras of the Veda as texts and then expound them, and also because they contain biographies of various men and women.

These things are not possible in the case of the Vedas, because they simply teach principles of knowledge for the guidance of man. There is

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not the least mention of any man's name in the Vedas. The practice of idolatry is, therefore, absolutely condemned (by all authoritative books).

Come, O Queen! Come, Great lady! Get a nose-ring made for Sita. Send us some food to enable us to offer it to (the idol of*) Rama or Krishna. All their garments are tattered and torn, all the corners of the temple have come down, and it also leaks. Whatever the idols had, the wicked thieves have made away with. Some of their property was destroyed by rats. One day the rats did such an awfully wicked thing as to take one of the eyes of the idol out of its socket and ran away with it. We could not afford to replace it by a silver eye, hence we have merely put a sea-shell in its place."

These people - the priests and laity - also have Raaslilaa (a dance which enacts the amorous pastimes of Krishna with cow-herdesses) and Ramlila (a Pauranic play in which deeds of Rama are represented). (During the course of these performances) Sita and Rama, Radha and Krishna dance while the priests and princes - their servants - are seated at their ease watching the dance! Sita and Rama are standing in the temple while their priests or devotees ae comfortably seated on cushioned seats (with their heads or elbows) resting on bolsters.

Even in the hot season they lock the idols in, while they themselves enjoy their siesta in comfortable beds in a place where a pleasant, cool breeze blows. Many a priest put his Narayana (God) in a small box and wrap a piece of cloth around it and wear it hanging from his neck just as a female monkey carries about her little one hanging from her neck. When anyone breaks an idol, the priests laments pitifully

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and beats his breast and cries out: "The devil has broken the idol of Sita, Rama, Radha, Krishna, Mahadeva or Parvati. Now it should be replaced by an idol of marble made by a clever sculptor." "Food cannot be offered to Narayana without some clarified butter. Please do send a little if you can't send much." The priests say this and similar such other things about Sita, Rama, etc.,

At the end of Raaslila or Raamlilaa they send (the boys taking the parts of Radha and Krishna or Sita and Rama, round to beg (from the spectators). Wherever there is a festival or a fair, the get hold of a boy, and place a Mukuta (a kind of tiara peculiar to Krishna) on his head; he thus is transformed into Krishna, placed on a public road and made to beg.

The reader can judge how disgraceful it is to do such things. Now tell us, pray, were Sita and Rama, etc., such poor, miserable beggars (as you represent them)? What is all this if not holding them to contempt and ridicule? Such things bring out great men into great disrepute. Had a priest placed Sita, Rukmani, Lakshmi and Parvati, when they were alive, on a public road or in a house and said, to the people "Come and see them and place something by way of an offering before them." (Sita, etc.,) would never have done or allowed these idiots to do, what they pleased (with them.).

Had anyone did anything to hold them to public ridicule, they would never have suffered them to go unpunished. But as these men were allowed to go unpunished, their misdeeds have helped them to get a good thrashing at the hands of iconoclasts, they are still getting it and will continue to do so as long as they do not cease committing such sinful acts.

Can there be any doubt that the daily ruin of Aryavarta (India) and subjection of the idolators are due to their misdeeds since the fruit of sin is misery and sorrow? Bear in mind that belief in the idols made of stones, etc., has chiefly been the cause of your downfall and if you don't leave off the worship of stalks and stones even now, lower and lower you will sink everyday. Among all these (idol-worshippers) the Vaama Maargis are the greatest sinners. When they make a man their disciple (chelaa) they teach him, if he be an ordinary person, the following mantras:-

Dam Durgayai namah [we bow unto (the goddess) Durga], Bham Bhairavayai namah [we bow unto Bhairava (Indian Bacchsu)], Ain hrim kalim chamundayai vichche.

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In Bengal the mantra that is chiefly taught consists only of one word such as Harim, shirm or Kalim. If the disciples are rich, they are taught the complete mantra.

The mantras of the ten kinds of higher knowledge are like the following:-

Hram hrim hrum bagalamukhayai phat swaha. Or Hrum phat swaha.

They also resort various practices in which mantras are put to practical use for killing other persons, seducing women, or causing them to dislike their lovers, or bringing about subjugation of lovers, etc. Of course, mantras are of no use in helping them to achieve these objects. When they resort to practices whose object is ti kill some person, they take the stipulated price of murder from the person who wants somebody to be removed. On the one hand they make a effigy of flour or clay, stab it with big knives in the chest, navel and throat, drive nails into its eyes, hands and feet, make an idol of Bhairava or Durga above it, give a trident in one of its hands and touch the effigy in the situation of its heart, also make an altar on which they burn the flesh (of animals) as an offering, while on the other they send a man secretly to poison the would be victim or employ other means of killing him. If they succeed in killing him, while special rites for the purpose are going on, they call themselves Sidhas (men possessed of miraculous powers) of the goddess Bhairava, and recite such mantras as Bhairava Bhuta nathashcah," etc.

They also mutter such mantras, s, "Maraya, Maraya Uchchataya etc.," * eat meat and drink wine to their heart's content, and draw lines with vermillion on their foreheads in the space between the eyebrows. Sometimes they would get hold of a man and kill him and offer his flesh as a sacrifice to the goddess Kali, etc., and burn it on the altar, and even eat it. Whosoever joins

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their Bhairavi circle, but refuses to eat meat and drink wine is killed by them and his flesh burnt on the altar. Those who are aghorees among them will even eat the flesh of a dead human body, while ajarees and Bajarees will even eat excrement and drink urine.

Choli Margists - their wives and husbands, boys and girls, sisters and mothers, daughters-in-law - meet together in a secret place, eat meat and drink wine together. They strip a woman naked, all men worship her private parts and all her Durgadevi (the goddess Durga). The women strip a man naked and worship his private parts. When they get quite intoxicated with drink, they take bodice of all the women present and shuffle them together and place them in a big earthen vessel. Each man goes there, puts his hand into the vessel, picks up a bodice, the owner of the bodice, be she his mother, sister, daughter or daughter-in-law, becomes for the time being his wife, and has sexual intercourse with her. When they get highly intoxicated, they would even fight each other with shoes, etc. early in the morning when it is still dark they go back home where they treat their mother, sister, daughters and daughters-in-law as such.

The Bija Margists - at the time of sexual intercourse drop the semen in water and mix it well with it and take this drink. These vile wretches believe that such acts lead to salvation! They are as a rule altogether destitute of learning, culture, understanding and other good qualities.

A. ~ How can they be good? The proverb "As is the Lord of spirits, so is the Lord of ghosts" is applicable to them. Just a the Vaama Maagis teach their mantra and thereby rob their dupes, so do the Shivites teach their mantra of five words: "We bow unto Lord Shiva," wear rosaries of Rudraksha (berries of the Eleocarpust ganitrus tree), smear their bodies with ashes, worship lingas made of clay and stone, should Har (Lord), Har (Lard), Bam Bam and

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make a noise somewhat like the bleating of a goat. The reason they give for doing this is that the clapping of hands and the shouting of Bama Bam* pleases Parvati and displeased Mahadeva, because when the latter ran away from the demon Bhasma, derisive cheers were given, and Bam Bam was shouted. Whilst making of the noise like the bleating of a goat pleases Mahadeva and displeases Parvati, because when her father Daksha Prajapati's head was cut off and put into the fire and instead of it a goat's head was placed on the top of his body, he made a noise like the bleating of a goat. This imitated by striking with fingers the blown-out cheeks alternately in quick succession.

The Shivites also keep a fast on the day of Shivaratri.** they look upon all these things as means towards the attainment of salvation. They are as much mistaken as the Vama Margis, Arnyas, Parvatas and Sagaras and many householders are also Shivites. Some ride both horses, i.e., are Shivites and Vama Margis at the same time, whilst others are Vaishnavites as well. On of the Tantra books says, "Inwardly they are Vama Margis, but outwardly they are Shivites, i.e., wear Rudraksha, smear their bodies with ashes, while in the midst of an assembly they aver that they worship Vishnu. Thus do the Vama Margis go about the world in various guises.

A. ~ Not a bit. They are just as bad as the Shivites. Look at the imposture of the Vaishnavites! They declare themselves to be the servants of Vishnu. Among them Shrivaishnavites also called Chakrangkitas hold themselves to be the best of all, which is altogether absurd.

Q. - Why, we (Shri Vaishnavites) are, indeed, superior to all.
We make marks on our foreheads like the sacred food of Narayana and draw a yellow line called Shri - the wife of Narayana - in the center. This is the reason we call ourselves Shri Vaishnavites. We believe in none but Narayana, do not even look at the linga of Mahadeva, because the Shri is present on our foreheads who feels ashamed. We recite Stotras, called A'll and Mandara, worship Narayana by chanting the mantras sacred to Him. We do not eat meat, nor do we drink wine. Why are we not good, then?

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A. ~ It is absurd to believe the marks on your foreheads to be impressions of the foot of Narayana, and the yellow line a Shri since they are made with your own hands. Your foreheads are painted like those of the elephants when they turn out in procession. How did the impression of the foot of Narayana come to be formed on your foreheads? Did anyone go to (Vaikunth), Vaishnavite's heaven and had the impression of Narayana's foot taken on his forehead? Besides, is Shri animate or inanimate?

Q. - Animate?

A. ~ Then this yellow line (drawn on the forehead) being inanimate could not be Shri. Moreover, is Shri brought into being or is it self-existent? If the latter, the yellow line on your froe head cannot be Shri as you draw it with your hands every day. Had it been Shri - beauty - on the foreheads of Vaishnavites, so many of them wound have been ugly-looking. When you have Shri - prosperity or wealth on your foreheads, why should you be begging from door to door and live on alms given by charitable people. It is, indeed, like obstinate and shameless people to have Shri on their foreheads and act like those who are in abject poverty.

There was a man among Vaishnavites, called Parikal, a great devotee of the Lord Vishnu. It was his great delight to steal or rob others of their wealth or acquire it through fraud, hypocrisy, and present it to Vaishnavites. One day it so happened that he did not meet a single man whom he could rob, nor did he get a chance of stealing anything. He was, therefore, greatly put out and was going about in this condition when Narayana thought that his devotee was in trouble.

He disguised himself as a banker and put on finger-rings and other ornaments, seated himself in a carriage and came before Parikal who, as soon as he saw the carriage went towards it and shouted to the banker. "Take off everything (valuable you have on) and give it to me, otherwise I will kill you." Narayana was a little slow in taking off one of his finger-rings, thereupon Parikal cut his finger off and God holds of the ring. Narayana was highly pleased with Parikal and manifested himself in his four-

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armed body and said, "You are my dearly beloved devotee as you serve the Vaishnavites with everything you get through robbery, theft or murder. You are, therefore, blessed." Parikal then went and place all the jewelry before the Vaishnavites.

On another occasion Parikal took service with a merchant who took him along with him to a distant country in a ship. On the return journey, the merchant loaded his dhip with a cargo of areca-nuts. Parikal took an areca-nut and cut it into two equal halves and asked the merchant to put one of the two halves in his ship and write down to the effect that one-half of the nuts onboard the ship belongs to Parikal. The merchant replied that there was no occasion for doing it, he could take a thousand nuts, if he liked. Thereupon Parikal said that he was not a dishonest person that he would falsely take what did not belong to him, he wanted only his half nut.

The merchant was a simple-minded, credulous person. He wrote down as desired by Parikal. When the ship reached the port of destination and the cargo was about to be discharged, Parikal demanded half of the nuts. The merchant offered him his half nut but Parikal contended that half the nuts onboard the ship belonged to him and he would have his share. The matter was taken to a Court of Law where Parikal produced the written document in the Court in which the merchant has agreed to give half the nuts on board the ship to him.

The merchant strongly protested against it, but Parikal would not give in, the Court was compelled to give the verdict against the merchant. Parikal took away half his share of nuts and offered them to the Vaishnavites who were highly pleased with Parikal. The idol of that thief and robber is kept to this (day in the temple) of Vasihnavites. This story is narrated in Bhagtamala. Now, let the wise see whether the Vaishnavites, their disciples and Narayana, all these three, are an asset of a priest of thieves or not.

It is true that a man can be good in certain respects, though he may belong to one of this various sects. Now observe how the Vsihnavites are divided among themselves with regard to their tilak and rosaries. Rama Nandees make their tilak with sandal marks on the sides and red in the center, Madhav, a black central line. Gaur Bengalees a dagger-like mark, Rama Prasadists draw a half-moon on either side and a white round mark in the center. The significance of these marks is also different from these different sects. For instance, Ramanandists hold that the red line

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represents Lakshmi seated in the heart of Narayana while Gosaeens say that it represents Radha seated in the heart of Sri Krishna.
There is a story recorded in Bhagatmala which runs as follows:-

A man was sleeping under the shade of a tree. He died in his sleep, a crow sitting above on the tree passed its excrement that fell on the dead man's forehead and formed itself into a tilak. The messengers of Yama came to fetch the body, Vishnu's messengers also got there at the same time. There arose a quarrel between them over the body. Both said that they had their respective masters' orders to fetch the corpse.

The messenger of Vishnu, in support of their claim, pointed to the mark on the forehead of the dead man that was sacred to Vishnu and said. "With that mark on the dead man's forehead, how could you take him with you." Thereupon the messengers of Yam kept quiet and went away, whilst the messengers of Vishnu carried him comfortably to Vaikutha wherein he was admitted by Narayana.

When such is the merit of a tilak made accidentally, can there be any wonder then if those who make their tilaka lovingly and with their own hands escape the terrors of hell and go to Vaikuntha? Now, what we should like to say is that if a man goes to heaven by making a small tilak on his forehead, he is sure to go to a place further than heaven by plastering or blackening his whole face or plastering his whole body.

It is clear, therefore, that all these things are altogether absurd,. Now many a Khaki* among Vaishnavites wear a small piece of cloth around their lions and sit before wood-fire, grow long-matted hair and assume the appearance of a saint, sit as if in deep meditation, smoke hemp (Cannabis Ind.) and Charas** awfully, and thereby keep their eyes red and congested, beg for handfuls of flour and grain, coppers and shells, dupe the children of the householders and make them their Chelas (disciples).

Khakis are chiefly men from the working class. If the find a man engaged in acquiring knowledge, the dissuade him from doing it by saying, "What have godly persons (santas) to do with studying, since those who read die and so do others who do not. Why should a man, then, wear out his teeth by reading? It behooves Sadhus (so-

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called holy men) to roam about the world, serve the santas (so-called saints) and sing the praises of Rama."

Whosoever has never seen an incarnation of ignorance and idiocy, let him, then, go and have a look at a Khaki. He calls everyone who visits him, be he or she as old as his father or mother, a child. As is the Khaki so are the Rukhars, Sukhars, Godaryes, Jamatwala, and Suthreshahees, Akalees, Logees with pierced ears and Augars, etc. The following story related to a Khaki will serve to truthfully depict his character.

A Chela (disciple) of a Khaki was repeating his lesson, which consisted of Shriganeshaya namah, frequently in order to learn it by heart; whilst doing it he went to draw water from a well, hearing the Sadhu repeat Shriganesh Janamen Said, "O Sadhu! You are repeating incorrectly, you should say Shriganeshaya namah instead of Sriganesha Janamen." He filled his jug with water and off he went to his guru (preceptor) and told him that a certain Bamman* called his reading wrong.

On hearing that the Khaki got up at once and went straight to the well and addressed the Pundit thus, "You have been misleading my pupil. Curse you, what have you read? Look here! You know only one reading of the text, while I know three, viz., Shriganeshayanamen, Shriganesayannamen, Shriganesayannamen. "The Pundit replied, "Hear, O Sadhu! It is difficult to acquire knowledge. You can't acquire it without studying" The Khaki retorted "Getaway. I have licked all the (Sanskrit) scholars, ground them all in pestle and mortar and drunk them off in a cup of the infusion of Cananbis Ind.

Great is the might of the santas. What can you a tattler know?" The Pundit rejoined, "Had you been a learned man; you would not have called me names. You would have known how to behave." The Khaki cried out, "Hallo! You want to become my guru! I will stand no sermons from you." The Pundit answered, "How can you listen to good advice when you have no understanding. One must possess some sense in order to be able to profit by good advice." The Khaki retorted, "He who reads all the Vedas and the Shastras but does not respect or serve the santas is indeed like one who has not read at all." The Pundit added, "I do respect and serve the Santas but not disorderly men like you, because the Santas are those who are

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good, learned and righteous and promote public good."

(Khaki). - Look here we (khakis) remain naked day and night, sit before fire-wood in all weathers, smoke hemp and charas furiously, drink as many as three jug-fuls of Cannabis Ind. Infusion in twenty-four hours, cook leaves of Indian hemp and dhatura eating them like vegetables; even bolt down arsenic and opium, remain intoxicated day and night and have no cares and worries, do not care for (the opinion of) the world, live (on alms), have such dreadful fits of coughing during the night that it becomes impossible for a man to sleep nearby. Such are our powers and saintly qualities. Why do you then run us down? Bear in mind you old tattler! If you bother me again, I will at once reduce you to ashes.

Pundit ~ All these are the qualifications and characteristics of rogues nd charlatans and not of saintly men (Sadhus). A Sadhu is one who does righteous deeds, is always engaged in furthering public good, is free from vices, learned, and benefits all by preaching the truth.

Khaki - Get away! What do you know of the duties and qualifications of a sadhu? Great is the might of the Santas! Don't you try to measure with a Santa, otherwise he may strike you wit a pair of fire tongs and break your skull.

Pundit ~ Alright Khaki! Go back to your place. Don't get so angry with me. Don't you know what a just government it is that watches over us nowadays? If you beat anyone, you may be arrested, sent to jail or caned for it or you may be paid in your own coin. What will you do, then? This not the qualification of a Sadhu.

Khaki - Come along, my pupil! What a fiend you have introduced me to!

Pundit ~ you have never been in the society of a great soul, otherwise, you would not have remained densely ignorant.

Khaki - I am myself a great soul and have, therefore, nothing to do with anyone else.

Pundit ~ Most unfortunate are they whose understanding is perverted like yours and who are do filled with pride as you are.

The Khaki went back to his seat, while the Pundit wended his way back home. After the evening-prayer was over, many

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Khakees thinking him old and therefore worthy of respect came to see him and said, "salutations unto thee" and, after having prostrated themselves before him, took their seats. Tlhat old Khaki then addressed one of them, "What have you read? O Ramdas - servant of Rama!"

Ramdas replied " Reverend Sir! I have read the Vishnusahasar nama."

Then he asked another, "What have you read? O Gobindas - Servant of Gobind!" The latter replied that he read the Ramasatvaraja with such and such a Khaki. Thereupon Ramdas asked that old Khaki, "What have you read? O Great Sir!" The Khaki replied, " I have read the Gita." Ramdas rejoined, "O Whom?" The Khaki retorted, "Getaway child! I never had a mater. Look here - when I lived in Paryagraja (Allahabad) I could not read a word. Whenever I happened to meet a Pundit with along Dhoti* I would take my Gita and point out a certain letter and ask him the name of the letter with a crown. In this way I went through all the 18 chapters of the Gita but did not call a single man my master."

Now, if ignorance would not make such people it's a permanent home, where else should it go? These people do nothing useful but instead drink, and remain intoxicated (most of the time), quarrel, eat, sleep, beat symbols, ring bells, blow conches, sit over a smouldering fire, bathe (frequently) and roam about uselessly in all parts of the country. It is easier to melt even stones than knock sense into the heads of these Khakees, as most of these men are really servants, laborers, peasants or water-bearers who have given up their work and become Vairagees or Khakees by just smearing their bodies with ashes.

They can never understand the great advantages of acquiring knowledge or associating with good men. All these sects have their respective mantras which are a sort of watchword. For instance, the Nathas have: "I bow unto Lord Shiva." The Khakees: "I bow unto the Man-lion." The Ramavatars: "I bow unto the great Rama Chandra" or "I bow unto Sita and Rama;" the followers of Krishna: "I bow unto the Great Radha and Krishna or " I bow unto the great Vasudeva," and Bengalees: I bow unto Govind." They make their disciples by simply repeating these mantras into their ears and teach such things as the following:- O my son! Learn the mantra of the

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water-gourd* "Sacred is the water, sacred is the ground and sacred is the well. Shiva says, hear O Parvati! Sacred is the water-gourd."

Now can such men ever be considered Sadhus, learned men, of fit persons for promoting the good of the word.

The Khakes burn wood and bramble day and night, they consume wood worth many a rupee in one month. If they were instead to buy blankets and other warm clothing with the price of one month's fuel, they would live in great comfort at a cost fo one-hundredth part of what they spend on wood in a year, but where are they to get the sense to understand it.

They call themselves Tapaswis, austere devotees simply because they sit over wood-fire. If this could make men Tapaswis, savages would be greater Tapaswis. If growing of long-matted hair, smearing the body with ashes and making tilakas on the forehead can make a man tapaswi, anyone would become a tapaswi. Outwardly they pretend to have renounced the world but at heart, they are engrossed in it.

A. ~ No.

Q. - Why ar not they good? They condemn idol-worship, etc., Karbir was born among flowers and (in the end) became a flower. Kabir lived even before Brahma, Vishnu or Mahadeva was born. He possessed great and miraculous powers. What the authors of the Vedas and the Puraanas did not know he knew. It is Kabir alone who has shown the right path. His mantra is: "Kabir is the true name, etc."

A. ~ Leave alone idol-worship, his followers worship even beds, cushioned seats, pillows, wooden sandals, and lamps. The worship of these objects is nothing short of idol-worship. Was Kabir a flower insect that he was born among flowers and became a flower after death. It seems that the rumor current about Kabir is, after all, true. This is as follows:-
There lived a weaver in Kashi (Benares), he was altogether childless. One day, a little

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before dawn, while he was passing through a street, he happened to see a newly-born infant lying amidst followers in a blanket and took it home to his wife. She reared that child out of the basket and took it home to his wife. She reared that child till he grew up when he began to follow the business of a weaver. He went to a Pundit to learn Sanskrit with him, but he insulted him by saying that he would not teach a weaver.

In alike manner, he went to several other Pundits but no one would teach him, whereupon he began to compose hymns, etc., in incorrect and unidiomatic language and sing them to weavers and other low-class people to the accompaniment of a Tambura.* He especially spoke ill of the Vedas, the Shastras and the Pundits. Some ignorant persons were ensnared into his net. After his death his followers made a great saint of him. His disciples kept on reading whatever he had composed in his lifetime.

The noises that are heard on closing one's ears are called Ahhat Sabda by them. This their chief doctrine. They call the activity of the mind Surati. To direct that in hearing anhat shabda is the highest contemplation of God and the chief qualification of a Santa (holy man). It is beyond the reach of time. The followers of Kabir make tilakas of the form of a dagger, wear strings of beads made of sandal-wood round their necks. Now a little reflection will show that these things can be of no help in the betterment of the soul and increase of knowledge. All this is more like a child's play.

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A. ~ The aim of Nanak was, no doubt, good; but he did not possess any learning and was merely acquainted with the dialect of the (Punjabi) villagers among whom he was born. He was quite ignorant of the Vedas and the Shastras and of Sanskrit, otherwise, why should he have written Nirbhau instead of Nirbhaya.

Another proof of his ignorance of the Sanskrit language is his composition called Sanskrit hymns (Satotras). He wanted to show that he had some pretention to the knowledge of Sanskrit. But how could one know Sanskrit without learning it? It is possible that he might have passed for a Sanskrit scholar before those ignorant villagers who had never heard a man speak Sanskrit. He could never have done unless he was anxious to gain public applause, fame and glory. He must have sought after fame or he would have preached in the language he know and told the people that he had not read Sanskrit.

Since he was a little vain, he may possibly have even resorted to some sort of make-believe to gain reputation and acquire fame, hence it is that in his book called the Grantha the Vedas have been praised as well as censured, because had he not done so, someone might have asked him the meaning of the Vedic Mantra and as he would not have been able to explain it he would have been lowered in the estimation of the people.

Anticipating this difficulty, he, from the first, denounced the Vedas here and there, but occasionally also spoke well of the Vedas, because had he not done so, the people would have called him a Nastika, i.e., and atheist or a reviler of the Vedas. For instance, it is recorded in the Grantha, "Even Brahma who constantly read the Vedas died. All the four Vedas are mere fiction. The Vedas can never realize the greatness of a Sadhu." SUKHMANI, 7: 8.

"Nanak says that a man versed in Divine knowledge is himself God." SUKHMANI 8:6.

If the scholars of the Vedas like Brahma are dead, have not Nanak, etc., also shared the same fate. Did they consider themselves immortal? The Vedas are a mine of all kinds of knowledge. Whatever a man, who calls the Vedas mere fiction, says, is a mere fabrication. If the word Sadhus is another name

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for idiots, how can they ever understand the greatness of the Vedas? Had Nanak held up the Vedas alone as the supreme authority, he would not have succeeded in founding his sect, nor would he have been recognized as Guru (Master). As he was quite ignorant of Sanskrit, he would not have been able to teach others and thereby make them his disciples.

It is true though that in Nanak's time Punjab was altogether destitute of Sanskrit learning and was groaning under the tyranny of the Mohammedans. He did save some persons from embracing Mohammedanism. Nanak in his lifetime had not had many followers, nor did his sect flourish much. But it is a habit with the ignorant that they make a saint of their Guru after his death, then invest him with a halo (of glory) and believe him to be an incarnation of God.

Nanak was neither a rich man, nor was he one of the aristocracies and yet his followers have written in Nanak Chandrodaya and Janamsakhi that he was a great saint who possessed miraculous powers, met Brahman and other (sages of yore), had long talks with them, all paid him homage on the occasions of his marriage when he went to marry his bride, he had a long procession of horses, carriages and elephants ornamented with silver, gold, pearls and diamonds. All this is recorded in the above-mentioned books. Now, what are these but yarns spun by his followers? It is his followers who are to blame for this and not Nanak.

After his death, the sect of Udasees originated with his son, while that of Nirmalas with Ram Das, etc. Many a successor to the throne of Nanak has incorporated his writings in the Grantha. The tenth Guru of the Sikhs was Guru Gobind. Since his time no addition has been made to it, but, instead, all the smaller books that were extant then were collected together and bound in one volume (and the name of Grantha was given to it). The successors of Nanak wrote various treatises: some of them invented fictitious stories like those of the Puranas and, acting on the precept "The man versed in Divine knowledge is himself God," arrogated to themselves Divine privileges.

Their followers renounced the practice of good works and Divine contemplation and, instead, paid their Gurus the homage due to God. Thus has been done a great mischief. It would have been very good had these men kept on worshipping God in the way pointed out by Nanak. Now, the Udasees claim to be superior to all others, while the Nirmala make the same claim for themselves. The Akalees and Suthreshahees hold that they are above all, Gobind Singh was indeed a very brave man among the followers of Nanak. The Mohammedans had oppressed his people very much. He was

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anxious to revenge himself on them, but he had neither the men nor the necessary material for the purpose whilst the Mohammedans were at the zenith of their power. He, therefore, resorted to a stratagem. He gave it out that the goddess had given him a sword and a blessing saying: "Go forth and fight against the Mohammedans. You shall win." He gained many supporters from amongst the people. he (appointed) five kakars, i.e., five articles all beginning with the letter K as the signs of his faith just like five makers of the Vama Margis - and five Sanskars of the Chakrankits. The five Kkars of Sikhs were of great use in fighting. They are as follows:-

1. Kesha - long unshaven hair - this protects the head, to some extent, against blows from sticks and sword thrusts.
2. Kangan - a big iron ring is worn by akalees on their turbans.
   Kara - an iron bangle is worn on the wrist which helps to protect the wrist and the head.
3. Kachha - a kind of knickers used in running and jumping, very commonly used by wreslters and acrobats for the same purpose. It protects the most vital parts of the body as well as makes the movements free.
4. Karda - a double-edged knife useful in a hand-to-hand fight with the enemy.
5. Kangha - a comb for dressing the hair.

Gobin Singh, through his wisdom, started the practice of wearing these five articles. They were very useful for the time in which he lived, but they are of no use at the present time. (It is strange -that) those things which were required to be used because of there being of great service in fighting (with the enemy) have now come to be regarded as part and parcel of the religions of the Sikhs. It is true that they do not practice idolatry but they worship the Grantha even more than idols. Now is not this idolatry?

To bow down before a material object or worship it is idolatry. They ply their trade just like all other idolators and make a good living by it. Just as the idolator priests show their idols (in the temples) to the visitors and receive (gifts offered by them to idols). .Likewise, do the followers of Nanak worship the Grantha and teach others to do the same and receive what is offered to it. The followers of the Grantha do not show the same amount of respect to the Vedas as do the Puanics. Of course it can be urged in their

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defense, that these people had neither even read the Vedas, nor heard them being read, they could not, therefore, be blamed for showing scant respect to them. If they were to read the Vedas or hear them being read, those among them, who are free from prejudice and bigotry, would not doubt embrace the Vedic religion. It is greatly to the credit of these people that they have done away with various troublesome and useless restrictions in the matter of eating and drinking, it will be a very good thing indeed if the would also free themselves from sensualism, vanity, and false pride and advance the cause of the Vedic religion.

A. ~ The only true path is that of the Vedas. Follow it if you can otherwise you will always be sunk in ignorance and misery. According to his followers Dadu was born in Gujrat. Late on he lived at Amera near Jaipur where he followed the business of a taili.* Wonderful are the workings of the laws that operate in this Universe created by God, that even Dadu came to be worshipped.

Now they - the Dadupanthees - have renounced the teachings of the Vedas and Shastras and taken, instead, to the muttering of Dadu Ram Ram** which alone is held to be the means of obtaining salvation. It is only in the absence of true teachers that such malpractices come into vogue. It is only a short time ago since the Ram Snehi (lover of Rama) sect came into existence at Shahpura.

They have given up the performance of duties enjoined by the Vedic religion, and have, instead, come to believe that the repeating of the word Rama is a very good thing, it alone leads to the attainment of true knowledge, concentration of mind necessary for Divine contemplation, and salvation, but it is a pity when hungry they cannot get bread and vegetables by the repetition of this name, as food and drink can only be had from the house-holders.

They also decry idol-worship but have themselves become objects of worship (like the idols). They mostly live in the company of women, as Rama*** can never be happy without Ramki.

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"When a man repeats the name of the Lord, all his doubts are dispelled, diseases afflict him no longer and the Great Judge, Yama, tears his record* into pieces and all his sins are forgiven."

Now, let the intelligent reader see how, by the mere repetition of the word Rama, doubts, which is another name for ignorance, can be dispelled, the judgment of the Great Judge given in accordance with the nature of one's deeds, good and bad, averted or sins forgiven. Such teachings simply tempt men to live in sin and thereby waste their lives.

The following are the utterances of Rama Charan, the founder of the sect, "Hear, O friend most attentively how great is the might fo the name of the Lord! By repeatedly taking the name of Rama one is freed from all sins. Whosoever has taken His name has

The Lord has incarnated for the good of His devotees. Whosoever makes a distinction (between men) on account of caste, high or low, surely wastes his life. The Santas see no inequalities (among men) on account of caste. Repeatedly mutter the name of Rama, as Rama pervades all. He who sings the praises of Rama is great, his power cannot be gauged. Rama (says) the limit of Santas' greatness can never be reached. Let a man sing His praises according to his own understanding."

For the perusal of the books of Rama Charan and the like it appears that he was a simple villager who was quite illiterate, otherwise, he would not have spun such yarns. They are altogether mistaken who teach that, by the mere repetition of word Rama, one' s sin is forgiven. By teaching such false doctrines these people waste their lives as well as those of others.

One is not freed even from the fear of police constables, thieves, dacoits, wolves snakes, scorpions and mosquitoes, let alone that of Yama which is very great indeed, even if he repeats the name of Rama day and night.

Just as by repeatedly saying the word sugar one's mouth does not become sweet, in like manner the mere repetition of the word Rama can be of no avail. It is the practice of righteous deeds such as truthfulness in speech that can free a man from the fear of death. If Rama would not hear his devotees when they utter his name once, it is not likely that he would ever hear them even if they were to repeat it all their lives. But if he hears them when they take his name once, it is useless then to take it a second time.

They have started these frauds to make their living by robbing others and thereby waste their lives. It is strange that these people should call themselves lovers of Rama, while they conduct themselves lovers of widows. Had not such fraud flourished in India, it would not have been reduced to its present wretched condition. These people give the leavings of their food to their

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disciples and eve women pay homage to them by prostrating themselves on the ground. Their Sadhus and women very often also sit together in retirement.

This Ram Das established himself at Khaerapa. His sect flourished.there, while that of Rama Charan, at shahpura whos history is related thus:
He was a Bania (shopkeeper) of Jaipore. He got himself initiated into the Fourth Order, i.e., of Sanyas by a Sadhu and made the latter his Guru, when to Shahpura and set up there. Imposture soon takes root among the ignorant and so it happened in this case. Following the teachings of rama Charan regarding making no distinction of caste, the people of this sect receive in their fold men of all castes from Brahmans down to outcasts.

They are even to-day very much like Kundapanthees as they eat out of earthen pots only. The laypeople of this sect eat the leavings of their Sadhus who lead the people astray from the path of the Vedas, cause them to forsake their parents and give up their business. They make people their chelas and hold the name of Rama, one is freed from the sins of his countless previous lives. No one can obtain salvation without it.

Whoever teaches that the name of Rama should be taken with every breath is looked upon as the true guru who is regarded even

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greater than God. His image is worshipped. The laypeople wash the feet of these Sadhus and drink that water. When a chela (disciple) lives away from his guru, he is directed to keep the nails and a few hairs of the beard of his guru with him and daily wash them with water and drink it.

They show greater respect to the books containing the utterances of Ram Das and Har Ram Das than the Vedas, walk around it and pay homage to it by lying down on all fours. They teach men and women the same mantra. The followers of this cult believe that their happiness consists in taking the name of Rama alone and consider it a sin to read.

It is recorded in one of their books:- "Learning is useless, it is sinful to read. All works are useless unless one repeatedly takes the same of Rama. Even the study of the Vedas, the Puranas and the Gita are of no avail if it is not accompanied by the uttering of the name of Rama.'

Such are their teachings. They further teach that it is a sin for a woman to serve her husband but it is a meritorious act on her part to serve Sadhus. They have no faith in the duties of each Class and Order. They call a Brahman who does not belong to their sect, low, but an outcast who belongs to their sect is considered superior to a Brahman who is not of their cult.

On the one hand, they say that they do not believe in the above-quoted utterance of Rama Charan, viz., The Lord has incarnate for the good of His devotees." All this fraud and trickery, which they practice, is highly detrimental to the interests of the Indian people.

We have but very briefly criticized their creed in the belief that a few words on the subject will be quite sufficient for the wise.

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A. ~ The luxuries the Gosaeens enjoy are not the result of their own efforts. It is at the expense of the house-holders that they live such luxurious lives.

Q. - Nonsense! It is all due to the Divine powers of Gosaeens otherwise why don't other people enjoy the same pleasures as they?

A. ~ Should they resort to the same kind of fraud and deception as the Gosaeens do, they would surely obtain all those luxuries that they enjoy. Whilst those who would practice greater rascality might be still more prosperous.

Q. - What rascality is there in it? It is all lila (work) of Golaka.

A. ~ It is not the work of Golaka but of Gosaeens; if it is not that Golaka must be like this (world). This sect originated in Telung. Its founder was a Telung Brahman by the name of Lakshmanbhatt who, after he was married, deserted his parents and wife - it is not known why - went to Kashi and took sanyasa. At the time of his initiation into this orde,r he told a lie to the effect that he was not married.

By chance his parents and wife happened to hear that he had turned a Sanyasi at Kashi, they came there and remonstrated with his guru for having initiated him into sanyasa while he had your wife living. His wife asked him to initiate her also into sanyasa, if he could not send her husband back with her. He sent for Lakshman and told him that he was a liar, bade him renounce sanyasa, and live with his wife as he had taken sanyasa through telling a lie.

He did what he was bidden, i.e., renounced Sanyasa and went back with his wife. It is worth remembering that this sect was founded in falsehood and hypocrisy. When they went back to Telung, their caste people refused to take him back into the caste. Then they took to wandering from place to place. When he, along with his wife, was passing through a jungle, called Champaranya, near Charna Garha a place not far from Benares, he found that someone had left a child there, after having lighted up a fire all round at some distance from the child.

The object of the deserter seems to have been to save the child from immediate death at the hand of wild animals. Lakshmanbhatt and his wife took the boy and adopted him as their son. They went to Kashi and began to live there. When the boy grew up, his parents died. He had read a little in his boyhood. He went to the temple of a Vishnu

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Swami and became his chela (disciple). He happened to kick up a row there and consequently came back to Kahi and became a sanyasi. Later on, he came across a Brahman who was also an outcast like himself. He had a daughter and asked him to leave off sanyasya and accept the hand of his daughter. He did the same. Why should not the son have done what the father had done before him?

After marriage he went back to the same temple of Vishnu Swami where he had taken Sanyasa. But he was turned out if it on account of his marriage. Then he went to Brajdesha where ignorance is rife and began to spread his net of fraud and hypocrisy and falsely gave out that Shri Krishna had met him and asked him to send back to Golaka all the godly souls, that come down from Golaka to this mortal world, after having purified them by means of Brahma Sambanddha, i.e., (bringing about union with Brahma or God), by telling the ignorant people alluring stories, he gained over a few persons. He made altogether 84 converts. He also adopted the following Mantras as his watch-words which are of different kinds:-

"The Great Krishna my shelter", "unto the beloved Krishna of cow-herdesses." These are the two mantras for ordinary purposes. But the next mantra is for Brahma Sambandha, i.e., for bringing about union with Brahma as well as for samarpana (offering). "The great Krishna is my shelter. I who am overpowered by (ananta) eternal tapa and kalesha (pain) caused by separation from Krishna for a thousand years offer my body, senses, vital airs, and their functions, my wife, house, son and wealth to my Master Krishna. I am thy servant, O Krishna!"This the mantra for both male and female disciples.

Now the second mantra begins with the word kleem which is only to be found in the Tantras - books on Vama Marga. This shows that this (Ballabha) sect is a branch of Vama Marga. This is the reason that the Gosaeens pass much of their time in the company of women. Was Krishna only beloved of cowherdesses and

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not others? He alone is beloved of women who are engrossed in sensualism. Was Krishna such a man then? Ti si useless to use the words a thousand as Ballabha and his disciples are not omniscient that they could tell with such exactness the number of years since Krishna lived. The world had been suffering from Krishna's separation for thousands of years before the birth of Ballabha and his cult, but no one was sent down for the salvation fo the souls that had come down on this earth from Golaka.

Tapa (pain) and Kalesha (pain) are synonymous words, one of them ought to have been used and not both. It is also useless to use the world ananta (eternal) as the word sahasra (a thousand) had already been used. Only one of the two words could be used. Either the word thousand or the word eternal ought to have been omitted. It is most absurd to use both.

Besides, even the birth of Ballabha cannot be of any use to one who has been eternally overpowered by pain or sorrow since what is eternal or endless can have no end. Moreover, why should one's body and bodily senses, vital oars, the internal organ of thought, and their functions, wife, house, son and wealth be offered to Krishna? He being Puranakama - one whose desires are completely fulfilled - cannot desire for anyone's body, etc.; besides the body and the like cannot, properly speaking, be offered as the term body includes all parts of it from top of the head to the nails of fingers and toes.

By offering the body even everything that is fouls in it, such as urine and foeces,is offered. Now, how could you like to do that? Besides, all the sins and virtues of the devotee having been offered to Krishna - it is Krishna who will have to reap the fruits thereof. It is a curious thing that the Gosaeens ask people to offer all these things to Krishna, while the offerings are appropriated by themselves.

Why don't the Gosaeens also accept all the foul excretions such as the urine, that is to be found in the body (which is accepted as an offering)? Do they act on the proverb that says "Gulp down all that is sweet and spit out what is bitter"? It is also written (in their books) that an offering should be made to Gosaeens only and never to one who belongs to some other sect. Is it not this extreme selfishness? All this fraud had been invented to

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rob others of their money and uproot the pure religion of the Vedas, by the perusal of the following verses from Siddhant Rahasya - the book on which the Gosaeen sect is chiefly formed - let the reader observe what kind of trickery was practiced by Ballabha?