A. ~ The proverb "Like the goddess Shitla, like her beast for riding the donkey" aptly applies to this sect. In other words, the followers of Swami Narayana resort to the same sort of wonderful trickery in order to fleece others as the Gosaeens. The brief history of this sect is as follows:-

There was a man called Shjanand. He was a native of a village near Ayodhya. While he was wandering as a Brahmachari through Gujarat., Kathiawar, Kutch and the like countries, he noticed that the natives of those countries were very ignorant and guileless, one could easily lead them to believe in whatever religion one liked. He, therefore, cast his net of fraud and hypocrisy there and made three or four disciples who took counsel among themselves and gave it out that Sahjanand was an incarnation of Narayana and possessed of great miraculous powers.

He could assume the four-armed body of Narayana Himself for the pleasure of those who are devoted to him. One of these disciples asked Dada Khachar, a great landowner of Paran in Kathiawar, that if he desired to see the four-armed Narayana they could request Sahjanand to grant his wish. He answered that he thought, it would be a very good thing if Sahjanand could do it. That Dada Khachar

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was a perfect dunce. Sahjanand in darkroom put a diadem on his head and held a conch-shell in one hand and a discus in the other - both hands lifted upwards.

Another man stood behind him with a mace in one hand and a lotus in the other and then thrust his hands forward under his armpits and lo there was a veritable four-armed Narayana! The disciples of Sahjanand instructed him to have only one peep at Narayana and then immediately close his eyes and come out of the room, otherwise if he looked at him too long Narayana might get angry with him.

They took him to the darkroom in which Sahjanand was standing motionless, like a statue, wearing shining silk garments. They turned light on him by means of a lantern. The moment Dada Khachar saw the form of the four-armed Narayana, the light was turned off. All of them fell down on their knees and paid their homage to Narayana and came out of the room. At the same time they said to Dada Khachar that he was a very lucky man, he should now become the disciple of His Holiness. He assented to their proposal. By the time they got to another room, Sahjanand had changed his dress and was found seated on a cushioned seat there.

They pointed out to Dada Khachar that His Holiness had assumed another form and was present there. He fell in their tap and from that very moment the Swami Narayana cult took root as Dada Khachar was a great landowner. Sahjanand made that place his headquarters. He wandered here and there preaching to all. He initiated (sadhus) many of his disciples into the Order of mendicants.

Occasionally he would press some nerve in the neck of a sadhu (disciple) and render him unconscious and tell people that he had caused him to attain the clairvoyant state. The simple, guileless people of Kathiawar were ensnared by him by such acts of scoundrelism. After his death, his followers practiced a great deal of fraud and hypocrisy. Their case will be aptly illustrated by the following story:-

A man was caught burgling. The judge ordered his nose and ears to be cut off by way of punishment. As soon as his nose was cut, that scoundrel began to sing, dance and laugh. The people asked him why he did it. He replied it was not a thing that could be told. They, again, inquired what kind of thing it was that

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could not be talked about. He answered it was such a thing that he had never heard of it before. They again said; "come, come, tell us what it is." He rejoined that he could see the very four-armed Narayana Himself standing before him and that is the reason that he sang and danced and blessed his stars that he had seen the Lord face to face. The people wanted to know why they could not see Narayana. He replied that their noses were in the way, they could only see Him when their noses were cut off, and not otherwise.

Some dunce among the people wanted to see Narayana even at the sacrifice of his nose. He offered his nose to be cut so that he could see Narayana. That rogue chopped off his nose and whispered in his ears, "you should also do like me, otherwise, we shall be laughed at." Thereupon that man also began to sing, dance, skip about, play and laugh, and say that he could also see Narayana. By and by, the number of people who had their noses cut in order to see Narayana, reached about 1,000. There was then a great hullabaloo, they called their sect "The cult of Narayana-seers."

An ignorant king heard of it and sent for those people. when they got there, they began to sing, dance and laugh. The king asked them the reason of all this. They replied that they saw the Narayana himself face to face. The king asked why he did not see Him. The Narayana-seers answered that he could not do so on account of his nose. A soon as he would have his nose cut, he would see Narayana face to face.

The King thought that it appeared to be right. He, thereupon, asked his astrologer to find out the most auspicious time for having his nose removed. He replied: "May it please Your Majesty! O giver of food! * o'clock on the morning of the tenth instant is the most auspicious time for having Your Majesty's nose cut and for seeing Narayana." Well done, O Pope! Is in your almanac recorded even the time for chopping off one's nose.

When the king made up his mind to have his nose cut off, he ordered that all those thousand men be fed at the expense of the Stat. On this, they went into ecstasy and began to sing, dance and skip about. The ministers and some otherwise people of the State did not like this affair. There was an old man 90 years old who was Prime Minister four generations back. His great-grandson who was Prime Minister at the time told him everything. Thereupon he said: "That man is a scoundrel, take me to the king." He did

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as he was asked to do. When he had taken his seat, the king gladly told him everything about the Narayana-seers. The old Diwan, i.e. the ex-Prime Minister answered, "Hear, O King. Do not be in such a hurry. One soon repents of what one has done precipitately without properly inquiring into it."

King - Could all those thousand men be telling a lie?

Diwan ~ They might be telling the truth or a lie. That cannot be decided until the matter has been properly investigated.

King - How to investigate

Diwan ~ By the help of our knowledge of the Laws of Nature and the eight kinds of evidence, such as Direct Cognition.

King - How can one, who has not read, inquire into a matter?

Diwan ~ By advancing his knowledge, by associating with the learned.

King - What should one do if one could not find a learned man?

Diwan ~ Nothing is impossible for one who strives after a ting.

King - Pray, then, tell us what is to be done in this case

King ~ I am an old man, live an indoor life, and have only a few days more to live, let me then first test the truth of the contention of these men. You can afterward, do whatever you think proper.

King - it is a very good suggestion. Find out, O Astrologer, the most auspicious time for our beloved Diwan (to have his nose cut).

Astrologer - May it please Your Majesty! 10 a.m. on the 5th of the bright half of the current month is the most propitious time for this purpose.

On the appointed day the old Diwan went to the King at 8 a.m., and asked him to take a couple of thousand soldiers with him )to the place where his nose was to be cut).

King - What is the use of the soldiers there?

Diwan - Your Majesty is not so well-versed in state-craft. Have the kindness to do as I suggest.

King - "Well General! Go and get the soldiers ready."

The King formed a procession and set out with ministers and other influential men at 9:30 a.m. When the Narayana-seers saw the king coming

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towards them, they began to sing and dance. The King sent for their leader who was the founder of this sect and was the first one whose nose was cut, spoke to him thus: "Show Naryana to our Diwan to-day." He assented. When it was ten o'clock, a man held a plate under the nose of the old Diwan, while the leader of the Narayana-seers chopped off his nose with a sharp knife and placed it on the plate. A stream of blood began to flow from his nose, and the Diwan's face became pale. The rascal, then, whispered into his ear. "You do also laugh and tell the people that you see Narayana now. Remember a cut nose cannot be made whole and if you don't say what I tell you, everybody will laugh at you."

After he had said this, he stood apart. The Diwan took his handkerchief and pressed it against his cut nose. The king asked him, "Tell us to pray if you see Narayana now." He whispered in the King's ear, "I see nothing. This rascal has, without any cause, disfigured and misled these thousand people." the king, then, asked him what he advised him to do. The Dwan answered, "Arrest them all, inflict heavy punishment on them and keep them in prison as long as they live, whilst the scoundrel who led them all astray should be placed on the back of a donkey.

Let various indignities be heaped upon him and let him, then, be put to death. When the Narayana-seers saw the King and his Diwan whispering into each other's ears, they made preparations for running away, but being surrounded on all sides by the soldiers they could not escape. The ing ordered. "Let all of them be arrested and fettered. Let their villainous ringleader's face be blackened. Let him be made to ride on a donkey and wear a necklace of torn and tattered shoes and pass through all the principal streets of the town in this condition. Let the children throw dust and ashes on him.

Let them be beaten with shoes in all the chief thoroughfares and finally out to death by being torn to pieces by dogs. If this rogue is suffered to go unpunished, nothing will deter others from following his evil example." Thus did the cult of the Narayana-seers come to an ignominious end. Like them, there are plenty of other people opposed to the teachings of the Veda who are very clever in defrauding others of their money. Such is the evil doings of various sects.

The followers of the Swami Narayana cult resort to trickery, fraud, and imposition in order to fleece others. Many among them, in order to mislead the ignorant, declare on their death-bed that Sahjanand seated on a white horse has come to convey them to heaven and that he always came to the temple once a day. On the occasion of a fair, the priests remain inside the temple while down below the

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the shop is kept open which communicates with the temple through an opening. Whenever a coconut has been offered in the temple, it is thrown down into the shop through that hole. That coconut is again bought and offered by some other worshipper. Thus the same coconut is sold about a thousand times in a single day. Other articles are sold in the same way.

There is another thing peculiar to this sect? A Sadhu of this sect is made to do the work of the caste he belongs to, for instance, a barber Sadhu shaves, a potter Sadhu makes pots, a Sadhu who belongs to the artisan caste does the work of an artisan. A Sadhu, who is a bania (a shopkeeper) by caste does the work of bania. A Shudra Sadhu that of a Shudra..

The priests of this sect have imposed assort of tac on their followers and by their quackery amassed millions which go on multiplying every day. whoever succeeds to the Sahjanand throne marries and becomes a householder, wears jewelry (ornaments). Whenever he is invited to the house of one of his disciples, like the Gosaeens he accepts offerings in his own name as well as in that of his wife, children, etc. The followers of this sect call themselves good company, whilst others they call bad company!

They never serve anyone or show respect to anyone, however good and learned he may be. If he belongs to some other faith, as it is considered a sin by them to do so. In public, the Sadhus of this sect do not even see the face of a woman but in private who knows what evil practices are rampant among them.

Not much has come to light. Here and there a few cases of sodomy have come out. When those who hold high positions among them are about to die, their disciples throw them down into a secret well and give it out that such and such a holy man with body and all have gone to heaven.

Sahjanand himself came to take him away. He carried him away, in spite of our repeated requests, to let that holy man remain here as he was of great use here on this earth, but he replied that he was badly needed in heaven. They would say that they saw Sahjanand and the air-ship with their own eyes. He seated that holy man in the air-ship with their own eyes. He seated that holy man in the air-ship and carried him up, while flowers were being showered on him.

Whenever a Sadhu falls ill and there is no hope of his recovery, he declares that he will go to heaven tomorrow night. The rumor has it that even if he did not happen to die that night but merely lost consciousness, he is nevertheless thrown (alive) into a

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well for fear of his prophecy turning out to be false. Similarly, when a Gokalaya Gosaeen dies, his disciples say that the Gosaeen has spread out his lila (sport).

The mantra that is taught by the Gosaeens and Swami Narayana priests is the same, viz., "Shri Krishna my shelter" which they say, means "Shri Krishna is my shelter" but may also mean "let Shri Krishna seek my shelter."

All these sects compose mantras of absurd construction quite contrary to the rules of Grammar, etc. Their leaders being illiterate, cannot be acquainted with the laws of Grammar and Logic.

A. ~ The Madhwists are like other sectarians. They are also Chakrankits with this difference that the latter, i.e., the followers of Ramanuja have themselves branded (with red-hot iron) only ones in life while the Madhwists brand themselves once a year, the Charankits paint a yellow line on the forehead while the Madhwists paint a black one. A certain Mahatma (great soul) had the following discussion with a Madhwa Pundit.

Mahatama ~ Why have you traced that black line and a moon-like mark on your forehead?

The Pundit - It will lead me to heaven (Baikuntha). Besides the great Krishna was also dark, and that is another reason for our tracing a black line on the forehead.

Mahatama ~ If, by drawing a black line and painting a moon-like mark on the forehead you go to heaven, where will you go if you were to blacken your whole face. If you want to become like Krishna, you will have to blacken your whole body as he was black all over his body.

It is clear, then, that the Madhwists are no better than other sectarian.

A. ~ It is quite like the Chakrankit cult. Just as the Chakrankits are branded with a red-hot iron ring and believe in none but Narayana, in like manner the Lingankits are branded with a red-hot linga (phallus) and believe in none but Mahadeva, with the addition that a lingankit wears a linga of stone covered with silver or gold hanging from his neck. Even before he drinks water, he shows it to the linga. The mantra of the Lingankits is like that of the Shivites.

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A. ~ Their system of belief has a few good points and many that are objectionable.

Q. - The Brahmo Samaj and the Prarthna Samaj are the best of all, as their principles are very good.

A. ~ Their principles are not altogether good since it is impossible that the work of men ignorant of the Vedas could ever be altogether good.

Their good points are:-

1. They have saved a small number of people from embracing Christianity.
2. They have helped to abolish idolatry so some extent.
3. They have freed people to some extent from the shackles of false books.

Their objectionable points are:-

• The people belonging to these Samajees are very much wanting in patriotism, have imitated the Christians in many things, have even altered the rules and regulations governing marriage and eating and drinking with others.
• Let alone being proud of their country and the greatness of their forefathers, they run them down to their hearts' content, laud the Christians and Europeans to the skies in their lectures. They no only never mention the names of Brahmaa and other sages in their discourses of yore, but, on the other hand, say that since the Creation there have never been men so learned as the Europeans. The people of Aryavarta (India) have always been ignorant and have never made any progress.
• Leave alone speaking well of the Vedas and the Shastras, they have not even kept aloof from speaking ill of them. In the sacred books of the Brahmo Samaj the names of Christ, Moses, Muhammad, Nanak, and Chaitanya are mentioned in the list of holy men but not a single name from among the sages and seers of the past. One can easily infer from this that these people hold the same

beliefs as have been taught by those whose names are recorded in their sacred book as holy men. Though these men are born in Aryavarta, have lived on its products and are still doing the same, yet they have renounced the religion of their fore-fathers and are, instead, inclined too much towards foreign religions, call themselves scholars, while they are quite destitute of indigenous Sanskrit learning, and, pluming themselves on their knowledge of English, have been so precipitate in founding a new religion. Now how can these things conduce to lasting happiness and progress of mankind?
• They eat and drink most indiscriminately, ie., they even eat and drink with Europeans, Mohammedans and outcast people, etc. They must have thought that promiscuous eating and drinking and the breaking of caste alone will lead to their reformation as well as to that of their country but such things can bring about no reformation, on the contrary, may cause great mischief.

Q. - Which distinction is God-made and which man-made?

A. ~ The division of living beings into men, animals, birds, water-creatures, has been created by God , and again, division of animals, into such classes as cows, horses, elephants, and of trees into such classes as Ficus Religiossum, banyan and mango, and of birds into swans, crows, herons and the like, and of water-creatures into fish and crocodiles is God-made, in like manner the divisions of men into Brahmans, Kshatriyas, Vaishyas and Shudras is God-made (but this does not mean that men are born as Brahmans, Kshatriyas, etc., it only means that in every community men naturally fall under four heads, Brahmans, Kshatriyas, Vaishyas, and Shudras). The system of Classes and Orders should be instituted in accordance with what has been written before; in other words, men should be divided into different classes according to their respective temperaments, attributes, qualifications, and performances. Now, this the work of man himself, hence it is said that this distinction of classes is man-made. It is the duty of the king

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and other good and learned men to examine all men thoroughly and then place every one of them into one of the four classes - Braahman, Kshatriya, Vaishya, and Shudra according to his qualifications and deeds.

Even the differences of food are God-made and man-made. For instance, the lion is a carnivore whilst the rhinoceros is a vegetarian. This difference in their foods is God-made. But the differences in food among men vary with the customs and manners of different countries and ages. These differences are man-made.

A. ~ This is a delusion since the Mohammedans and low-caste people also eat of the hands of everyone and yet they are so backward. The causes of their advancement are:-

• The custom of child-marriage does not prevail among them.
• They give their boys and girls sound training and education.
• They choose their own life-partners. Such marriages are called Swyamvara because a maid chooses her own.
• They do not allow their children to associate - with bad consort, people. being well educated, they do not fall into the snares of any unprincipled person.
• Whatever they do, they do after discussing it thoroughly among themselves and referring it to their representative assemblies.
• They sacrifice everything, their wealth - their hearts, and their very lives - for the good of their nation.
• They are not indolent, on the contrary, they live active lives.
• They allow boots and shoes made in their country (or those made after their patter in this country) to be taken into courts, and offices, but never Indian shoes. This must suffice to convince you that they value their boots much more than they do the natives of many other countries.
• They have been in this country for more than one hundred years, and yet they wear thick clothing, as they used to do at home, up to this day. They have not

changed the fashion of their country, but many among you have copied their dress. This shows that you are foolish, while they are wise. No wise man will ever imitate others (blindly).
• Everyone among them does his duty most faithfully.
• The always obey the orders of their superiors).
• They help their countrymen in trade, etc.

Besides, caste distinctions are also to be found among them. Whenever a European, however high his rank or state in life may be, marries a girl of no-European parentage or one whose religion is different from his own or when a European girl marries a non-European, they stop all intercourse with him or her. He or she is an outcast.

They do not invite him or her to their social functions, nor do they eat at the same table with him or her nor do they have such relations as of marriage with him or her children. What are these if not caste distinctions? They mislead you simpletons by saying that there are no caste distinctions among them, and you, through your simplicity, are even foolish enough to believe what they say.

Hence, whatever you do, do it after giving it a most careful thought and attention, so that you may not have to repent of it afterward.

It is a sick man that needs a physician and his medicines, but not one who is in good health. An enlightened man is like a healthy man whilst and the ignorant man is like one who is afflicted with a disease. His disease is ignorance. To cure him of this disease, the teaching and preaching of the truth and the imparting of true knowledge are the proper remedies.

Through their ignorance the orthodox imagine that religion consists of regulation - eating and drinking alone. Whenever they find a person conducting himself improperly in the matter of eating and drinking, they at once infer and say that he is polluted and forthwith cease to pay any attention to what he says and to associate wit him. Now pray

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tell us whether your knowledge is for your selfish good or for the good of others. Of course, it would have been for the good of others, had those ignorant people profited by it. If you say that you can't help it if they do not profit from it, it cannot be true. You are to blame and not they because had you behaved properly, they would have loved you and consequently profited by your knowledge. You have sought after your happiness and consequently destroyed the good of thousands.

You have greatly sinned in doing so since it is a sin to do others harm while it is meritorious to promote the public good. Hence it behooves an enlightened man to conduct himself properly and help the ignorant to cross the ocean of misery. He should not act like a fool. On the contrary, he should act in such a manner as would help him as well as others to make some progress every day.

5. Q. - We do not believe that any book is revealed by God or contains nothing but the truth since no man is infallible, all books made by him must be fallible. Hence we accept the truth from all quarters and reject untruth. Truth, be that in the Veda, the Bible or the Qoran, is acceptable to us but not untruth found in any book.

A. ~ That which helps you to embrace truth will also cause you to accept untruth. When all men are fallible, you being men cannot be otherwise. Consequently whatever you say or write cannot be altogether true, hence you cannot be entirely depended upon. This being the case, your beliefs deserve to be rejected like the food which is mixed with poison. No one can, therefore, accept your sacred book as authoritative.

You are no more omniscient than others, hence occasionally you would, through the error of judgment, be liable to reject the truth and accept an untruth. It, therefore, behooves us all, whose nature and knowledge are finite, to lean on the Word of the Infinite, Omniscient, Omnipotent, Supreme Spirit as we have stated in the 7th Chapter of this book which treats of the Vedas as revealed books.

You should also believe the same otherwise the proverb "Lost on one side as well as on the other" will be applicable to you. When truth and nothing but the truth is to be found in the Vedas, you do yourselves as well a others harm in hesitating to accept them (as the Supreme Authority in the ascertainment of truth). This is the reason that the people of this country (Aryavarta) do not look upon you as their own (flesh and blood). You not been of

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help in the advancement of your country as you beg from door to door, i.e., have borrowed a few religious beliefs (truths) from the Mohammedans, and a few others from the Christians and so on. You think that by doing so you will be able to do good to yourself as well as to others, but that you will never be able to do. Just as if the parents of a child were to take upon themselves to nurse all the children in the world, it will be impossible for them to succeed in it, on the contrary, they will lose even their own children ) i.e., their own children will die from want of care), the same is true of you.

Now how can you test the truth or error of your beliefs or bring about the advancement of your country without accepting the Vedas an the Shastras as the Supreme authority. You have no remedy for the disease this country is afflicted with. The Europeans do not care for you, whilst the natives of this country look upon you as followers of an alien religion.

Even now it is not too late for you to recognize your mistake and further the cause of your country with the help of the Vedas and other true Shastras. When you hold that all truths come from God, why don't you then, accept the truths embodied in the Vedas revealed to the sages by God? Since you have neither read the Vedas nor have any desire to do so, how can you profit by the knowledge embodied in them?

6. You believe in the creation of the world without a material cause and also that the soul was created just as the Christians and the Mohammedans do. We have discussed this subject in the 7th and 8th Chapters of this book and shown therein that this position is quite untenable. It is altogether impossible for an effect to come into being without a cause and it is equally impossible for a created object not to cease to exist.

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are quite like the Pauranics in this respect. Had you read the Vedas or heard them being read, you would have known that no sin can be remitted till one has suffered for it. This would have deterred you from sinning and cause you to tread the path of righteousness. If one could be freed of his sins without having previously suffered for them, God would stand guilty of being unjust.

8. You believe in the eternal progress of the soul. Now, this belief is altogether untenable, since the finite nature, attributes, and actions of the soul can only produce finite results.

Q. - God being Merciful can award infinite merit for finite actions

A. ~ Should he do so His justice will be destroyed. Besides, no one will make any progress in the practice of virtue, because even a few good works will suffice to produce infinite results. Such doctrines as the forgiveness of sins, however numerous, through repentance and prayer, lead to the increase of sin and decay of virtue.

A. ~ This is all nonsense. The knowledge given by another cannot be called instinctive. What is instinctive is natural, it can neither increase nor decrease nor can it help anyone to make any progress since the savages also possess this instinctive knowledge and yet they have not made any progress. The acquired knowledge alone is the cause of progress.

Now, mark you! All of us during our childhood did not possess accurate knowledge of right and wrong, virtue and vice, but after having studied under our learned teachers, we were enabled to distinguish between right and wrong, virtue and vice. Hence it is wrong to hold that instinctive knowledge is all-sufficient.

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(i.e., the relation between the doer and the deed is indissoluble). Was the soul, then, sitting idle before its present birth or will it remain idle after death? If your belief is pushed to its logical conclusions, it will end in showing hat even God (will be) idle (after the present Creation). Disbelief in the previous existence of the soul and its rebirth after death attributes to God the injustice of conferring benefits or inflicting suffering for deeds never done and of depriving the soul of the fruits - pleasure or pain - of its labor, respectively.

For, if there were not re-birth of the soul after death, all the deeds done in this life will bear no fruit (be lost) since the fruits of virtuous or sinful acts done in this life cannot be reaped till the soul is re-embodied. And, again, how can it be consistent with justice of God to bestow no previous life (and, therefore had not done any deeds to merit reward or punishment).

If it were otherwise, i.e., if the pleasure or pain in this life be not awarded in accordance with one's deeds done during his previous life, God will be guilty of injustice and besides, the deeds done in this life will go un-awarded (as the soul will not be re-embodied). Therefore, it is not right not to believe in the doctrine of metempsychosis.

10. it is also wrong on your part not to believe in other devas, such as those objects that possess useful and brilliant qualities or learned men, besides God, because God is called Mahadeva ( or the Lord of all devas). How would he have been called Mahadeva had there been no devas.

11. It is also not good of you not to regard the performance of Homa and other useful acts that promote the public good, as duties incumbent on every individual.

12. It is also not right on your part not to feel grateful to the sages and seers of your who have conferred so many benefits on mankind and, instead, incline so much towards Christ, etc.

13. The belief that the various kinds of knowledge, science, and philosophy - the effect- came into existence without the help of the Vedas, the source of all light and knowledge - the cause - is altogether untenable.

14. it is also absurd to do away with the Yajnopavita (the sacred thread) and Shikha - (the symbolic tuft of hair on the

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scalp - signs of learning that distinguish the literate twice-born Classes from the illiterate Shudras - and become like the Mohammedans and the Christians - when you dress in English clothes to look respectable and educated, and seek medals, etc. Has the Yajnopavita and Shikha become too cumbersome for you?

15. There have many good and learned men since the time of Brahma. You never say a word in their praise, while you are never tired of singing the praises of the Europeans. Now, what would you call it but flattery and prejudice?

16. It is self-contradictory to believe that the soul was the result of the inanimate with the animate, just s a sprout comes out as the result of the union of the seed with soil, to deny its existence before it was created and then to say that, though created, it shall never cease to exist.

If there was nothing, animate or inanimate, besides God, before Creation, where did the soul come from? Whose union took place (which resulted in the production of the soul)? Of Course, it will be alright if you were to believe that the soul and matter are eternal (beginningless). But this will go against your belief that, before the Creation of the world, nothing but God existed.

Hence if you are anxious for the advancement of your country, you would do well to join the Arya Samaj and conduct yourselves in accordance with its aims and objects. Otherwise, you (will simply waste your lives) and gain nothing in the end. It behoves us all to lovingly devote ourselves with all our heart, with all our wealth, and aye even with our lives, to the good of our country, the land of our birth, the land of the products of which we have lived, the land which sustains us still and will continue to do so in the future.

No other Samaj or Society can equal the Arya Samaj in its power to raise Aryavarta. It will be a very good thing, indeed, if you would all help this Samaj, as the capability of a Samaj or society to do good depends not, on any single individual but on all the members that support it.

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created by God, there are men of all grades. Let no one, therefore, harbor conceit

A. ~ Does the same Dharma (religion) hold good for all? If you say no, we ask, are the different religions opposed to each other or otherwise? If you answer they are opposed to one another, one of them can only be true, but if you aver that they are in harmony with each other, it is useless to have different names. If follows, therefore, the same dharma (religion) and Adharma (irreligion) hold good for all. This what we teach differently from others.

If an Emperor were to make a list of all the different religions (extant in the world) they would not be less than one thousand but the chief among them are only four in number. Viz., the Pauranic (Hindu), the Christian, the Jain (or the Buddhistic) and the Mohammedan. All other sects are included in these four. If he should not turn an inquirer after truth and ask a Vaama Margi "Reverend Sir! I have never had a preceptor before, nor embraced any religion yet. Tell me, pray, which you think is the best religion in the world, so that I should embrace it."

Vama -Our religion is the best.

Inquirer ~ What do you think of the remaining nine hundred and ninety-nine?

Vama - They are all false and lead their followers to hell. It is also written, "There is no religion higher than the Vama Marg."

Inquirer ~ What is your religion?

Vama - If consists in believing in the Goddess Bhavati, in using five things beginning with the letter M, such as Mans (meat), Madira (wine), etc., and holding the 64 Tantras, such as Rudrayamal, etc., as sacred books. If you want to be saved, embrace our faith and become our disciple.

Inquirer ~ Alright, I will see other holy men as well and make inquiries about their religion. I will, afterward, embrace the religion in which I have the greatest faith and for which I feel the greatest love.

Vama - O, My good man! Why are you in doubt! These people will mislead and ensnare you into their nets. Don't you go to any other religionist, take refuge in our faith or you will repent. Mark you! Our faith holds out the prospect of enjoyment of sensual pleasures as well as the hope of salvation.

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Inquirer ~ Well, anyhow I will inquire into this question (from others).

He, then, went to a Shivite and put him the same question as he had done to the Vama Margi who gave him the same sort of answer as latter had done, with this addition that, without believing in Shiva wearing Rudraksha and smearing the body with ashes and worshipping phallus, no one could be saved. He left the Shivite and went to a Neo-Vedantis and addressed him thus, "Tell me, O reverend Sir! What is your Dharma?"

Neo-Vedantist - we do not believe in religion or irreligion. We believe ourselves to be God, we cannot be affected by religion or irreligion. The whole world is an illusion. Shouldest thou desire to be possessed of true wisdom and pure consciousness, get it out of thy mind that thou are soul, believe thyself to be Brahma and thou shalt be saved forever.

Inquirer ~ If you are Brahma (God), Who is Eternally-free, why don't you possess the nature, attributes and characteristics of Brahma, and why are you imprisoned in this (human) body?

N. - Thou seest the body while I don't. This is because thou art in ignorance. We see nothing but Brahma.

Inquirer ~ Who are you that see, and who do you see?

N. - It is Brahma that sees and Brahma sees Brahma.

Inquirer ~ Are there two Brahmas, then?

N. - No, Brahma sees His Ownself.

Inquirer ~ Can anyone stand on his own shoulders? There is no sense in what you say. You talk like a mad man.

He, then, went further and inquired from Jainees what they thought was the true religion. They answered the same fashion as the other three had done but with this addition that " All other religions but the Jain, are false. There is no eternal God, the Maker of this world. The world has been eternally existing as it is and will continue to exist forever. Come, become our disciple, since, we are good in all respects, and all our doctrines are true. All faiths except the Jain are false."

Then he proceeded further and put the same question to Christian as he had done to others, who answered him in the same strain as the Vama Margi, but with this addition that "All men are sinners, and cannot free themselves from sin by their own exertions. No one can be saved until he has been purified through faith in Christ who revealed

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(his infinite) mercy by sacrificing his life by way of atonement for the sins of mankind. Come and become a Christian." Having heard this, he went to a Maulvi (Mohammedan priest) and asked him the same question. He gave him the same answer as others had done, with this addition that, "No one could obtain salvation without belief in One God Incomparable without a second, His prophet and the Holy Qoran. Whosever refused to believe in this religion would go to hell. He was an infidel and deserved to be put to the sword."

He, then, went to a Vaishnavite and had the same sort of conversation with him who also added that even Yamaraj (king of death) "trembles with fear at the sight of our tilak* and chhap."** The inquirer thought in his mind: "Well, if these things had no terror for mosquitoes, police constables, thieves and robbers, and one's enemies, who should the messengers of death fear them?" As he went further he found that every religionist called his own religion the best and the truest.

One said that his religious teacher Kabir was a true prophet. Another said our Guru Nanak was the greatest teacher. Another said that Ballabhu was the greatest among men, he was God incarnate whilst others said the same of Sahjanand and Madhava, etc.

Having questioned all those thousand religionists and found that they were all opposed to each other, he came to the conclusion that there was not one among them whose religion he could embrace as there were 999 witnesses against every one of them (who could swear that he was wrong). They were no better than the lying shopkeepers, prostitutes, and buffoons who bragged about their own commodities (at the expense of others) and cried down others. Then he thought of those verses of the Upanishad which say,:-
"Let a seeker after truth, repair to a preceptor well versed in the Vedas, who has realized God, with a suitable present in his hands (and avoid the snares of hypocrites). He should initiate such an inquirer as is possessed of self-control, contentment, and tranquility of mind, into the truly divine science, - which treats of the nature, attributes and characteristics of God - and do all in his power to teach him what means he should adopt to learn the true nature of righteousness, wealth, legitimate desires, emancipation, and God." MUNDAKA !: ii, 12, 13.

When he met such a man he addressed him thus, "O Reverend Sir! My mind is greatly perplexed by the wrangling of these

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various sects. Should I become the follower of one of these, I shall make the remaining 999 my enemies. How can one be happy who has 999 enemies and only one friend? Teach me, Sir, what I should accept."

The true teacher. ~ All these religions are the product of ignorance. They are the enemies of knowledge, mislead the ignorant, the foolish and the unenlightened and ensnare them into their nets, and thereby gain their selfish ends; these poor, ignorant people miss the object of their lives and waste them. In whatever they agree with each other, know that to be the Vedic religion worthy of being accepted, but in whatever, they all disagree, know that to be wrong, false, sinful and unacceptable.

Inquirer. - How am I to test what you say?

The true teacher. ~ You go and ask them all the following questions,* they will be unanimous in their answers.

There upon the seeker, after truth went to the assembly of 1,000 religionists and said with a loud voice, "All you people! Lend me your ears. Tell me, whether it is dharma (right) to speak the truth or otherwise." They all answered with one voice, "It is right (dharma) to speak the truth and wrong (adharma) to tell a lie."

Similarly, on being questioned they declared unanimously that Dharma (true religion) consisted in acquiring knowledge, controlling the sensual passions, marrying in the full bloom of life, associating with the good, cultivating active habits and being honest in dealings with others, whilst it was irreligion to remain ignorant, become a slave of the senses, commit adultery, keep bad company, be dishonest in dealings, practice fraud and hypocrisy, bear malice and do harm to others.

Thereupon he asked them, "Why don't you agree in this manner and advance the cause of true religion and eradicate false religions." They replied, "Should we do so, who will care for us. Our disciples will leave us, won't obey us, we shall lose our

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livelihood. We are now enjoying ourselves, all this enjoyment will be lost to us, therefore even when we know what true religion is, we continue to teach our false, sectarian religions and refuse to abjure falsehood and embrace the true religion, acting on the proverb 'Cheat the world with your cunning and enjoy yourself."

Look here! It is like this. No one in this world gives anything to a man who is honest and true, nor does anybody care for him. But that resorts to hypocrisy and fraud lives in plenty."

I. -~ Why does not the king punish you for swindling others by means of fraudulent practices?

R. - We have made even the king our disciple. So you see, our arrangements are perfect. None shall escape us.

I. ~ You rob others through fraud and thereby injure them, what answer will you give to your God? You will undoubtedly fall into an awful hell. You commit such sins for enjoying yourselves for this short span of (human) life. Why can't you give up these frauds?

R. - When that happens we shall see what hell we all into or what punishment God inflicts on us, when we do not take anything from others by force, the people give us a wealth of their own free-will.

1. ~ You are just as punishable as a man who robs a child by coaxing him, for it is said, "He who is ignorant is a child. He who is wise is called a father or an old man." Whosoever is learned and wise does not fall into your snares but the ignorant who are like children fall as easy prey to your trickery and fraud. You ought to be punishable by law for defrauding them.

R. -Who can punish us when both the ruler and the ruled are our followers. When our profession is made punishable by law, we will change our program, and make a different one.

I. ~ You now sit idle and swindle others, would it not be to your good as well as to that of the house-holders if you would pass your time in acquiring knowledge and teaching their children?

R. - Why should we give up life-long pleasures, pass our childhood and youth in acquiring knowledge and the rest of our lives in teaching and preaching? What shall we gain by it? We can now get hundreds and thousands of rupees without doing any

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thing, live in ease and comfort and enjoy ourselves, why should we give up this easy life?

I. ~ But it has awful consequences. You are afflicted with terrible diseases, die young, are looked down by the wise and you don't understand.

R. - Friend! You are a mere child yet and do not understand the world. Nothing can be done without money, no religion can exist without money, no good works can be performed without money. He who had no money always talks of money looks at the good things of (this world) with avidity and sighs.

All men hear of the Indivisible, All-powerful, Beings described as possessed of powers, but no one has seen Him. On the other hand, the Rupee of 16 annas* is the real and visible God, hence it is that everyone is engaged in the pursuit of making money since all things can be accomplished with the help of money.

I. ~At last, the cat is out of the bag and we know you in your true colors. All this fraud that you have set up is for your selfish gain but tends to ruin the world. Just as the preaching of truth benefits the world. Just as the preaching of truth benefits the world, so does the teaching o untruth injure it. When what you want is only wealth, why don't you engage yourselves in trade and make your pile.

R. - But, then, we shall have to work hard and run some risks of loss as well, while now in our present trade it is all profit and no loss. Now, mark! We make nectar water and give a few drops of it to a man, tie a string of beads around his neck (make him our chela) or disciple. He is like a beast of burden for us as long as he lives. We can, then, drive him about as we like.

I. ~ What do these people give you all this money for?

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R. ~ When you are not yourselves saved, nor know the nature of salvation, not the way to attain it, what would they get who serve you?

R.- Is the reward for service ever to be got in this world? No, Sir! They are compensated for it (in the next world). Their reward will be commensurate with their services (to us) here.

I. ~ Whether they will get anything in return for their services or not (is rather doubtful), what I should like to know is what will you, who accept their services (and money, etc.) get? Hell or something else?

R. - We devote ourselves to prayers, we shall gain happiness in consequence thereof.

I. ~ All your prayers are for gold which will all be left here after death, and even the lump of flesh (i.e., human bodies) which you nourish so fondly will be (cremated) and reduced to ashes and remain here. Had you worshipped God (instead of Mammon) your hearts would have been pure.

R. -Are we impure then?

I. ~ Your hearts are very impure, indeed.

R. - How do you know that?

I. ~ From your conduct and dealings (with others).

R. - The conduct of great men is like the teeth of an elephant. He has one set of teeth to eat with whilst another set (tusks) for show. In like manner, we are pure at heart but outwardly we resort to these (fraudulent) practices by way of division.

I. ~ Had you been pure at heart, you would have been upright in dealings with others. But you are not so, hence you have a very dirty interior.

R. - We may be anything but our followers at least are good.

I. ~ Like masters, like pupils.

R.- There can never be one religion for all mankind, for people differ so much in their nature, temperaments and characteristics.

I. ~ If all were educated alike in childhood and would practice dharma (righteousness) such as truthfulness in speech, and abhor

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adharma (unrighteousness) such untruthfulness in speech, they would all certainly be of one religion. It is true though that there will always be two kinds of men, viz., righteous and unrighteous. But that does matter. As long as the righteous outnumber the unrighteous, there is happiness in the world, but when the unrighteous preponderate, suffering and misery increase. Were all good and learned men to teach alike, there will be one religion among all men in no time.

R. - It is the Kaliyuga (Iron age) now. Don't you expect things of the Satyuga (Golden age) in this age.

I. ~ Kaliyuga is the name of a period of time. Time is actionless. It cannot be a factor in the causation of righteousness or unrighteousness. You yourselves are the incarnations of Kaliyuga. Virtue and vice in men are not natural but the result of the influence of association (education), and environment, etc.)

Having said this, he went to the A'pta (the true teacher) and addressed him thus: O Reverend Sir! You have indeed saved me, otherwise, I should have fallen into the snares of one of these sects and ruin myself. Now I will expose the fraud of these hypocrites and preach the true religion of the Vedas."

The true teacher. ~ This is, indeed, the duty of all men, especially of leaned men and Sanyasis, to teach all men how to defend truth and refute untruth and thus, by the preaching of the truth, promote the public good.

A. ~! These two Orders are good in principle, but there is a great deal of hypocrisy rampant even among them nowadays. There are many among them who assume the name of Brahmachari, grow long-matted hair, pretend to possess wonderful powers, but are engrossed in muttering the name of some deity and in rituals.

They never even take the name of studying. They do not at all exert themselves for the study of that Brahma - Veda - which gives them the name of Brahmachari. All these Brahmacharis are as useless as the teats (loose flesh) hanging from the neck of a goat. There is also any number of Sanyasis who are destitute of knowledge, and carry staffs and water-gourds - symbols of their Order - with them but do nothing to further the cause of the Vedic religion. Such men generally enter into Sanyas when they

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are quite young, leave off their studies and wander about begging from place to place. Such Brahmacharis and Sanyasis waste their time visiting sacred places (such as rivers, hills, temples, etc.), and stone images, and paying homage to them, do not preach even when they are well-versed in learning and find hypocrisy and false practices rampant in the land, eat and drink and live in ease (not caring a brass farthing for their country). They are engrossed in their little jealousies and feuds, revile each other and conduct themselves improperly (in various other ways). It is thus that they pass their time.

They seem to think that they have done their duty simply by wearing ochre-colored garments and carrying their staff and water-gourds, believe themselves to be superior to all, never do any good works. Such sanyasis live useless lives in this world. Of course, those among them who are engaged in altruistic works are alright.

A. ~ All these ten names such as Giri, Puri, etc., are not ancient but of recent origin. They form themselves into groups for the sake of getting good food. There are plenty of Sadhus who join these companies for good only. They practice a great deal of hypocrisy as well.

For instance, they make one of their company their Mahant (religious superior) who is also their head man. Every evening he sits on a raised cushioned seat, all the Sadhus and Brahmans stand up before him with followers in their hands, read such couplets as "Unto Narayana, Padammbha, Vasishtha Shakti, his son Parashar, Vyaasa, Shuka, and the great Gaurpada," and the shout Hara Hara (God, God), shower flowers on him and prostrate themselves before him.

Whosoever does not want to do it, finds it hard even to live among them. They practice all this hypocrisy for a mere show so that they may get a name for holiness in the world, and thereby obtain plenty of money to enjoy themselves. There are nay number of abbots, (heads of convents or sacred places) who, though married, pride themselves on being Sanyasis. They do nothing (useful). They

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never perform the duties of Sanyasis (Vide Chapter 5) and simply waste their time. They even oppose one who gives them good advice. Mostly these people smear their bodies with ashes and wear Rudraksha. Some of them are proud of belonging to the Shaiva sect. In religious discussions, they advocate Shaivism as taught by Shankaracharya and refute Chakrankitism. They never engage in advocating the Vedic religion nor in refuting false faiths.

These Sanyasis hold that they have nothing to do with the advocacy of truth or the refutation of untruth because they are great souls. Such people are a mere burden to the community.

No wonder then that religions and sects opposed to the Vedas, such as the Vama Marg, the Christianity and Mohammedanism have multiplied and are still on the increase while they (i.e., the followers of the Vedic religion) themselves are being decimated and yet their eyes won't open, but how is it possible when there is no zeal in their hearts for promoting public good and doing their duties.

These people set a higher value on their dinner than on anything else, are very much afraid of the censure of the world. Sanyasis are enjoined to abjure love of public applause, love of wealth and sensual enjoyments and love of kith and kin and disciples. How can they be called Sanyasis when they have not been able to renounce these passions?

It is the paramount duty of a Sanyasi to devote himself day and night to the promotion of the good and happiness of the world by impartial preaching of the Vedic religion. It is useless for them to call themselves Sanyasis as long as they do not dos the duties obligatory on their Order. It is only when the Sanyasis devote themselves to the promotion of public good more earnestly than do the householders, actuated by self-interest, to their own affairs, that all Orders remain progressive.

Mark you, false faiths are increasing before your very eyes, the people are even turning Christians and Mohammedans, you do not make the least effort to protect your own people and convert others to your faith (i.e., the Vedic religion)? You could do it only if you had a mind (to do it). As long as you Sanyasis do not improve yourselves, the inhabitants of Aryavarta and other countries will not make any real progress.

A country makes genuine progress only when the causes of advancement such as the study and teaching of the Vedas and other true Shastras, the keeping of Brahmacharya and other Orders in good condition, and the preaching of the truth, are in operation. Bear (you Sanyasis) in mind, there are many false and hypocritical

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practices in vogue which you really know to be such. For instance, a Sadhu with trading propensities declares himself to be a saint (Sidha). He claims to possess miraculous powers such as making the childless women bear children. On hearing this many women go to him and, with folded palms, pray for sons. The fraud of a saint blesses them all saying, "You shall bear sons."

Whosoever among them bears a son, attributes this happy even to the blessing of our Saint. Poor woman! What answer will she make if she were asked: "By whose blessing did pigs, donkeys, bitches, and hens get their little ones? There are others who declare that they can bring the dead to life. The ignorant believe it to be true. Now, why should these people themselves die if they possessed the power they pretend to. There are other rascals, again, who invent such cunning devices to deceive the cleverest.

Take, for instance, the thugs of Dhanasari. They got to them looks robust and is of a taking appearance is appointed their ring-leader. Henceforth, he is a Sidha (saint). They place him in a sequestered place outside a rich town or village and themselves go into the town and ask everyone who comes across their way if he has seen or heard of such and such Mahatma (Saint). They are asked, "Who and of what kind is that Mahatama?"

They answer, "He is a great Saint. He can tell what passes in your mind. Whatever he say s comes to pass. He is the king of young is we have left our hearts and homes in his quest. We heard from someone that he had come this way." The house-holder rejoins: "When you happen to meet that Saint, please do not fail to inform me also of it. I shall also have the pleasure of seeing him and questioning him about my heart's desires."

All day long they repeat the same story to anyone who meets them. At night they all assemble together at the Rendezvous, eat and drink together and sleep in the same place. They get up in the morning and all the four accomplices of our Saint again go into the town and repeat the same story. This goes on for two or three days. Then they go to a rich man and tell him that they have found a Saint and if he has a desire to see him they could take him to him. When he is about to accompany them, they ask him what he wants to inquire (from the saint). He says, that he wants to have a son or wealth to be cured of some disease or to overcome his

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enemy. They then take him to our Saint and seat him according to the understanding arrived at between the Saint and his accomplices. Thus if the visitor be desirous of getting wealth, they seat him on the right of our Saint, if of a son in front of him, if of getting cured of some disease on his left, if of overcoming his enemy, they bring him from behind and seat him among those who are in front.

The instant the visitor salutes him, our Saint, proud of his powers, cries out with a loud voice, "do I keep sons in store here that thou hast come with the desire of getting a son," or "Do I keep bags full of God here that thou hast come with the desire of getting wealth.

Mendicants never have wealth," or "Am I a doctor that I should cure thee. Go thou to a doctor." These rogues have also certain signs by means of which they indicate to the Saint what relation the sick man bears to the visitor; for instance, if it be this father, one of the accomplices raises his thumb, if his mother, index finger, if his brother, middle finger, if his wife, ring-finger, if his daughter, little finger; and therefore our Saint, can at once tell if his father, mother, brother wife or daughter is ill.

The visitor is quite captivated by these answers. The scoundrels say to him, "Is not he what we told you?" the visitor replies, "yes, he is the same as you told me, you have done me a great favor. I am, indeed, very lucky to have had the pleasure of seeing him." Thereupon the rogues say, "Look here, brother, this Saint is his own master. He is not likely to say here for long. If you want to have his blessing, serve him with all your heart and soul and wealth because it is said, "It is service that bears fruit. Should he get pleased with anyone, who knows what blessing he may give him as the old proverb says: Most inscrutable are the ways of Saints!"

The visitor having heard such soft and soapy words is highly pleased and wends his way back home praising the Saint. The swindlers also go with him, lest anyone should expose their fraud. He also praises our Saint before his friends or other people who happen to meet him on the way. By and by, the news spreads all over the town and then there is a great hullabaloo.

Everyone is heard to say, "A great Saint ahs come and put up at such and such a place, let God see him." When people go there and put questions to the Saint as to what their heart-felt desires agree, all orders being lost he does not answer any question and remains quite silent except that he says, "Pray don't tease me." Thereupon all his accomplices begin to say, "If you tease him any more,

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he will go away." Sometimes a very rich man in the crowd takes one of the accomplices to one side and says, "Let the Saint tell me what passes in my mind and I shall believe him to be a true one." The swindler asks him what it is, the rich man tells him what his desire is; and the swindler, then, takes him according to the above understanding. The Saint at once tells him what his desire is.

The whole crowd hears his answer, it is in the mouth of everyone that he is indeed a very great Saint. Everyone brings an offering according to his position, such as sweets, copper, silver, gold, cloth, and flour, etc. the swindlers fleece them as long a the presents keep pouring in.

Some times our Saint can come across one or two such men as have such men as have 'more money than brains', who pay him a thousand rupees or so in return for which he gives them a pinch of ashes and his blessing for a son in the following words: "If thy devotion be true, thou shalt get a son".

There are many such thugs who can only be found out by the men of intelligence and enlightenment. The study of the Vedas and association with the good and the learned enables one to escape the clutches of such swindlers since the true visual organ of man is knowledge. Without education and culture, there can be no enlightenment.

They alone are entitled to be called men and scholars who receive good education and training in early life, whilst those who live in bad company, become wicked and sinful, remain most foolish and thereby suffer terribly. Hence it is declared that knowledge is the highest thing in the world. Whosoever knows believes.

It is said: "Whosoever does not know the merits of the properties of an object always runs it down just as a Bhil rejects the beautifully- fragrant Gunja flowers and, instead, wears a garland of Gajamuktas. In like manner, he alone, who is learned, wise, and virtuous and associates with the good, is a Yogi, is studious, energetic, possesses self-control and is gentle, reaps the fourfold fruit of human life, viz., practice of righteousness, acquisition of wealth, gratification of legitimate desires, and attainment of salvation and thereby lives in happiness here in this world as well as in the life to come.

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We have thus briefly discussed the religions of the people of India (Aryavarta). We shall now publish, for the information of all, a brief history that we have come across of the Arya kings.

We give a list of the Arya kings of Aryavarrta which includes all the rulers from the Emperor Yudhishthir to the Emperor Yashapal. The history of the Aryan Emperors of India from Swaymbhava to Yudhishthir is given in such books as the Mahaabhaarata. The reader will get an idea of the history of the Aryan Rulers from Yudhishthir downwards.

This is a translation of what appeared in the fortnightly, called Hari Chandrika, and Mohan Chandrika issued from Shrinathdwara at Chittore, the capital of Udypur State in Rajputana.

It will, indeed, greatly benefit the country if the Arya people (i.e., the natives of India) will make a continue search for books on ancient history (of India) will make a continued search for books on ancient history (of India) and on other branches of knowledge and publish them. The Editor of the said fortnightly got a book in manuscript written in 1782 Vikama (1725 A.D.) from a friend of his and published a brief summary of the Aryan Emperors in the two issues of his Journal, Nos. 19 and 20, in the year 1939 Vikrama (1882 A.D.) which is given below:-

Nos.	Names of Aryan Kings	Years	Months	Days
1	Yudhishthir	36	8	25
2	Parikshita	60	0	0
3	Janamejaya	84	7	23

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Nos.	Names of Aryan Kings	Years	Months	Days
4	Ashwamedha	82	8	22
5	Rama II	88	2	8
6	Chhatra Mala	81	11	7
7	Chitraratha	75	3	18
8	Dushtashailya	75	10	24
9	Ugrasena	78	7	21
10	Shurasena	78	7	21
11	Bhuvanapati	69	5	5
12	Ranajita	65	10	4
13	Rikshaka	64	10	4
14	Sukhdeva	62	0	24
15	Naraharideva	51	10	2
16	Suchiratha	42	11	2
17	Shurasena II	58	10	8
18	Parvatasena	55	8	10
19	Medhavi	52	10	10
20	Sonachira	50	8	21
21	Bhimadeva	47	9	20
22	Nriharideva	45	11	23
23	Purnamala	44	8	7
24	Karadavi	44	10	10

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Nos.	Names of Aryan Kings	Years	Months	Days
25	Alammika	50	11	8
26	Udayapala	38	9	0
27	Duvanamala	40	10	26
28	Damata	32	0	0
29	Shimapala	58	5	8
30	Kshemaka	48	11	21

Nos.	Names of Aryan Kings	Years	Months	Days
1	Vishrava	17	3	29
2	Puraseni	42	8	21
3	Viraseni	52	10	7
4	Angashayi	47	8	23
5	Harijit	35	9	17
6	Paramseni	44	2	23
7	Sukhapatala	30	2	21
8	Kadruta	42	9	24
9	Sajja	32	2	14
10	Amarchura	27	3	16

11	Amipala	22	11	25
12	Dashratha	25	4	12
13	Virasala	31	8	11
14	Virasalsena	47	0	14

Nos.	Names of Aryan Kings	Years	Months	Days
1	Viramaha	35	10	8
2	Ajita Singh	27	7	19
3	Sarvadaita	28	3	10
4	Bhuvanapati	15	4	10
5	Virasena	21	2	13
6	Mahipala	40	8	7
7	Shatrushala	26	4	3
8	Sanghraja	17	2	10
9	Tejapala	28	11	10
10	Manika Chanda	37	7	21
11	Kamaseni	42	5	10

12	Shatrumardana	8	11	13
13	Jivanaloka	28	9	17
14	Harirava	26	10	29
15	Virasena II	35	2	20
16	A'dityaketu	23	11	13

Nos.	Names of Aryan Kings	Years	Months	Days
1	Dhanadhara	42	7	24
2	Maharshi	41	2	29
3	Sanarachchi	50	10	19
4	Mahayudhai	30	3	8
5	Duranatha	28	5	25
6	Jivanraja	45	2	5
7	Rudrasena	47	4	28
8	Arilaka	52	10	8
9	Rajapala	36	0	0

Samanta Mahapal killed the Emperor Rajapala and reigned for 14 years. Raja Vikrammaditya of Avantika (Ujjain) invaded his territory and put the Emperor Mahanpala to death. He reigned

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for 93 years. He ws killed by a minster of King Shalivahana called Samudrapala Yogi of Paithana who began to reign in Raja Vikramaditya's time. Sixteen kings of his House ruled collectively for 372 years, 4 months and 27 days, thus:-

Nos.	Names of Aryan Kings	Years	Months	Days
1	Samudrapala	54	2	20
2	Chandrapala	36	5	4
3	Sahayapala	11	4	11
4	Devapala	27	1	28
5	Narasinghpala	18	0	20
6	Sampala	27	1	17
7	Raghupala	22	3	25
8	Covindapala	27	1	17
9	Amritapala	36	10	13
10	Balipala	12	5	27
11	Mahipala	13	8	4
12	Haripala	14	8	4
13	Sisapala	11	10	13
14	Madanapala	17	10	19
15	Karmapala	16	2	2
16	Vikramapala	24	11	13

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began o reign Indraprastha (Delhi). Ten kings of his house ruled collectively for 191 years, 1 month and 16 days, thus:-

Nos.	Names of Aryan Kings	Years	Months	Days
1	Maluk Chand	54	2	10
2	Vikram Chand	12	7	12
3	Amin Chand*	10	0	5
4	Ram Chand	13	11	8
5	Hari Chand	14	9	24
6	Kaliyan Chand	10	5	4
7	Bhima Chand	16	2	9
8	Lova Chand	26	3	22
9	Govind Chand	31	7	12
10	Queen Padmavati**	1	0	0

Nos.	Names of Aryan Kings	Years	Months	Days
1	Hari Prema	7	5	16
2	Govinda Prema	20	2	8
3	Gopal Prema	15	7	28
4	Mahabahu	6	8	29

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Raja Mahabahu abdicated his throne and went to live in a forest, in order to engage himself in Divine contemplation. A'dhi Sena, King of Bengal, having heard this, came to Indraprastha and took possession of the capital and began to reign there. Twelve kings of his House ruled in Indraprastha for 151 years, 11months, 2 days, this:-

Nos.	Names of Aryan Kings	Years	Months	Days
1	A'dhi Sena	18	5	21
2	Vilaba Sena	12	4	2
3	Keshab Sena	15	7	12
4	Madha Sena	12	4	2
5	Mayura Sena	20	11	27
6	Bhima Sena	5	10	9
7	Kalyana Sena	4	8	21
8	Hari Sena	12	0	25
9	Kshema Sena	8	11	15
10	Narayana Sena	2	2	29
11	Lakshami Sena	36	10	0
12	Damodara Sena	12	5	19

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Nos.	Names of Aryan Kings	Years	Months	Days
1	Dipa Singh	17	1	26
2	Raj Singh	14	5	0
3	Ran Singh	9	8	11
4	Nar Soingh	45	0	15
5	Hari Singh	13	2	29
6	Jivan Singh	8	0	1

Raja Jivan Singh, for some reason, sent all his army to the North. Prithvi Raj Chauhan, King of Vairat, on hearing this, marched against him, killed him in a battle and began to reign* in Indraprastha. There were 5 kings of his dynasty who collectively ruled for 86 years and 20 days; thus:-

Nos.	Names of Aryan Kings	Years	Months	Days
12	Prithvi Raj	17	2	9
2	Abhayapala	14	5	17
3	Durjanapala	11	4	14
4	Udayapala	11	7	3
5	Yashpala	36	4	27

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**Sultan Shahab-ud-din Gauri of Ghazni iinvaded the kingdom of Raja Yashapala (defeated him) and imprisoned him in the fort of Prayaaga (Allahabad) in (1249 (1306 A.D.) and himself began to reign in Indraprastha (Delhi). The account of the reign of 53 Kings covering the remaining period of 754 years, 1 month and 17 days is given fully in many historical books, hence it has been omitted here.

In the next Chapter we shall discuss the Buddhistic or Jain religion.