do all the religions have same goal

8/20/2019 Do all the religions have same goal

1/33

1

Do all religions have

the same goal?

Swami Dayananda Saraswati

Arsha Vidya

Essays: 1

Arsha Vidya Research and Publication Trust

Chennai


2/33

2

Published by :Arsha Vidya CentreResearch • Publication32 / 4 ‘ Sri Nidhi ’ Apts III FloorSir Desika Road, MylaporeChennai 600 004 INDIATel : 044 2499 7023Telefax : 044 2499 7131Email : [email protected]

© Swami Dayananda SaraswatiArsha Vidya

All Rights Reserved.No part of this book may be reproduced ortransmitted in any form or by any means, electronicor mechanical, including photocopying,recording, or by any information storage andretrieval system, without written permission fromthe author and the publisher.

ISBN : 978 – 81 – 906059 – 5 – 3

First Edition : January 2009 Copies : 25000

Design :Suchi Ebrahim

Printed by :Sudarsan Graphics27, Neelakanta Mehta StreetT. NagarChennai 600 017Email : [email protected]


3/33

3

Talk organised

by

Dharma Rakshana Samiti

64 Police Commissioner Office RoadEgmore, Chennai 600 008

Tel : 044 - 2819 2438

Email : [email protected]

Website : www.dharmaraksha.org


4/33

4

K EY TO T RANSLITERATION AND P RONUNCIATION OF

S ANSKRIT L ETTERS

Sanskrit is a highly phonetic language and hence accuracyin articulation of the letters is important. For those unfamiliarwith the Devanägari script, the international transliterationis a guide to the proper pronunciation of Sanskrit letters.

A a (but)

Aa ä (father)# i (it)$ é (beat)% u (full)^ ü (pool)\ å (rhythm) § è (marine) ¤£ ÿ (revelr y)@ e (play)@e ai (aisle)Aae o (go)AaE au (loud)k ka (seek) 1o kha (blockhead)*1g ga (get) 1" gha (log hut)*1' ìa (sing) 1c ca (chunk) 2 D cha (catch him)*2j ja (jump) 2H jha (hedgehog)*2| ïa (bunch) 2

q öa (true)*3

Q öha (anthill)*3f òa (drum) *3F òha (godhead)*3[ ëa (under) *3t ta (path)*4w tha (thunder) *4d da (that)*4x dha (breathe)*4n na (nut) *4p pa (put) 5) pha (loophole)*5b ba (bin) 5É bha (abhor)*5m ma (much) 5y ya (loyal)r ra (red)l la (luck)v va (vase)z ça (sure); ña (shun) s sa (so)h ha (hum)

. à anusvära (nasalisation of preceding vowel)> ù visarga (aspiration of preceding vowel)

* No exact Englishequivalents for these letters

1. Guttural – Pronounced from throat2. Palatal – Pronounced from palate3 . Lingual – Pronounced from cerebrum4. Dental – Pronounced from teeth5 . Labial – Pronounced from lips

The 5th letter of each of the above class – called nasals – are alsopronounced nasally.


5/33

5

Contents

Two-fold religious goal: 7 Dharma 7

For us dharma is universal—thevery basis for one ’ s interaction 10

Ahiàsä is not a negotiable value 12Dharma is one more manifestationof God and is not negotiable 14

Mokña 17For us freedom, mokña is the goal 19

The Hindu vision of ‘ iñöa-devatä ’ 25

All prayers are valid, but allreligions do not have the same goal 27


6/33

6


7/33

7

Two-fold religious goal :

This topic is a very important one because a number of people the worldover, mainly Hindus, believe thatall religions have the same goal. We need

to objectively understand this topicwithout any prejudice. Let us look intoall the implications.

One thing is certain—all religionshave goals; this is not doubted byanybody. When one looks into thetheology of any given religion, one thingthat emerges is any religion is not meant

for God, but it is only meant for a human being—male, female does not come intothe picture. If religion is for a human being, then it should present the human being a goal which is desirable or whichis more preferred because of a threat tosome damnation after death. Therefore,what is this goal?

DharmaWe can look at this goal in a two-fold

way. One is dharma. It is held by goodthinkers that all religions are committedto dharma. But then, is it the dharma of


8/33

8

a given religion, its own dharma, or isdharma universal? If each religion has gotits own view of dharma, then even in termsof dharma we do not have a common goal.

Some of the popular religions that

were not there before, in history, buthave come into being, have a belief of dharma. This belief is rooted in their owntheologies. When we look at a value like‘ahiàsä , non-hurting,’ what does a Hinduthink of ahiàsä? Is it universal? Or it issubject to double standard? Is it all rightto kill somebody if that person does notaccept another person ’s religion? If he orshe does not, then already this person isan enemy to God. That means God hasalready given the true religion; this hasgot to be accepted—lock, stock and barrel.And the one who does not believe this,is an enemy to God and, therefore, anenemy to the faithful. This gives thefaithful a sanction, a scriptural sanctionto killing; dangerous! The end becomesthe end ; it justifies the means. Danger begins here, where the end becomes sosacred that the means can be flouted. Oneneed not bother about the means at all because the end is sacred. One can use


9/33

9

deception, one can use seduction, one canuse coercion—all these one can employ because it is a religious sanction; itis justified.

The theologies are giving sanction

for employing any means—fair or foul.Upfront nobody comes and tells me,“ This is my belief—I am starting thishospital, I am starting this school, inorder to convert you. I give you this helpin order to bring you to my flock.”Nobody, just nobody tells me this openly.The end is so sacred that the means isnot at all a matter for consideration.

In all the assemblies of the religiousleaders that I have attended, I do notfind any leader belonging to thesepopular religions accepting oneuniversal common value. I have beenstruggling to make them accept at leastone value. I proposed ‘ ahiàsä ’ in onemeeting. And they said, “ We do not

believe in it.” (Hush).Later, in yet another religious leaders ’

assembly I advocated, “ Let us havemutual respect among religions. Let uspromote mutual respect among religions.


10/33


11/33

11

a special person telling us, “ Do not dothis, do this. This should be done, and thisshould not be done. ” Any given persondid not give these kinds of mandates, inhistory, at a given time. Before the adventof that person also there were human beings; one cannot say that they did nothave any matrix of values, dharma.

Every human being is endowed witha faculty of choice. That means onemust have the matrix of values to baseone’s choices. You have to make yourchoice, and I have to make my choice. If there is no choice and if both of us are

programmed, then we will live accordingto our own programming, svabhäva. Thereis no problem. Once I have free will—Ican do an action, I need not do that action,and that I can do it differently. So this freewill is a tremendous freedom; you can blast the whole world if the power iswith you! It is a freedom.

When the human being is endowedwith such a freedom then it would bea lacuna in the creation if there wereno provisions for self-discipline, andno mechanism to discipline oneself.A universal matrix of values should be


12/33

12

the basis, and one ’s knowledge of thisforms the very basis for one’s interaction.

Ahiàsä is not a negotiable value

Look at this very clearly. I have to

make choices. A cow has the instinct tosurvive. I also have the same instinct tosurvive. Any living organism has theinstinct to survive. Every insect, everyplant, every tree has this instinct tosurvive; there is no exception to this rule.Therefore, everyone wants to live.

A human being also is a livingorganism and has the instinct to survivelike even the animal has. If a cowapprehends some danger it can kick aperson, it can gore a person to death. Thecow will have no regret. A cow isvimuktaù—dharma-adharmäbhyäà vimuktaù;it is above dharma and adharma. So youwant to survive and the cow also wantsto survive. But, the cow does not know

that you want to survive. However,you

know that you want to survive and thecow also wants to survive; you knowthis very well. This two-fold knowledgeis complete, backing your free will.Once you have the free will, then you can


13/33

13

abuse it. What is freedom that cannot beabused? But that you do not abuse is thewisdom. If there is no possibility of abusethere is no freedom.

Somebody tells me, “You please walk

freely.” Right in front of me is a bayonet,to my left is bayonet, to my right is bayonet, behind there are three fellowswith bayonets; where is the freedom towalk? Therefore, freedom means it issubject to abuse; even God has to standand watch! That is freedom. Once freedomis given, then there must also be certain basis for choice given, and that is what

we say, dharma, knowledge. This insight,this fact—that I want to live and othersalso want to live—I am not ignorantabout; I know.

I do not want to get hurt, others alsodo not want to get hurt; this is the basicdharma. Every other human being alsoknows this. Therefore, we have a

universal value, ahiàsä . When we analyseevery other value such as non-cheating,non-stealing, non-robbing, not telling lies,not taking advantage of a weak situation,we find they are all centered on onevalue—ahiàsä . ‘ Ahiàsä paramo dharmaù,


14/33

14

non-hurting is the basic value. ’ This isVeda. It is not a negotiable value.

If ahiàsä is the basis for all othervalues forming a matrix of values, then itis not taught to me by somebody. A

mosquito is not taught, no monkey istaught in order to survive. It is given. Fora human being also, untaught it is given.This is the Hindu vision, the Vedic visionof dharma.

Dharma is one more manifestationof God and is not negotiable

We go one step further. We do not saydharma is a mandate of God. We saydharma is one more manifestation of God.It has got to be, because it is given. It isgiven, right in your head, because the basis is knowledge.

You ask anybody with a set of questions; you ask a Benares Pandit—‘Do you want to get hurt? ’ ‘No.’ Ask aHarvardian. ‘No.’ Ask an Eskimo.‘No.’Talk to an aborigine in Australia. ‘No.’ If I ask you, ‘Do you want to get hurt? ’ ‘No.’It is universal, and only universalknowledge does not require to be taught.


15/33

15

It is knowledge that comes along withyou, like even your breathing. The basicinstinct to survive and the capacityto know that others also want to survive,gives you knowledge of dharma. What adevice! This is basic to you, the basicperson.

I am a cognitive, knowledgeableperson who has this basic knowledgeof the value of dharma, that is, ahiàsä .When I deliberately hurt a person bycheating, by deception, by using foulmeans, just because I think that theend justifies the means, then I am going

to be guilty basically. Then I need to be indoctrinated to really overwhelmmy basic knowledge. That is why a lot of indoctrination takes place to a human being through religious theologies thatdo not accept the universality of thisimportant value, ahiàsä .

We look upon everything as a

manifestation of Éçvara, whether you area vaiñëava or a çaiva. There is nothing otherthan Éçvara. Everything is a manifestation because it is given. My body is given,senses are given, my buddhi is given; thefaculty to know and the basic knowledge,


16/33

16

the software, is given already. It is loaded.When you buy the computer, it comeswith Windows. You have it already!Everything else is addition. So, how canone go against one ’ s own intimateknowledge and be without being guilty?

I cannot pass in my own estimationof myself. That is why I seek others’approval all the time. If I pass in myown estimation, I need not seek others ’approval.

Dharma is to be interpreted, all right.That is why our vision of dharma—andthat it is universal—is available forinterpretation. Unless there is universalityin what you think as dharma, there is noquestion of interpretation. Whether it is alaw written, it has got to be universal, atleast for the country or for the State, likethe Religious Endowment Act; that is onlythe State act. Even that has to be inharmony with the constitution of thecountry. But there is no law without beingsubject to interpretation. That only makesme more responsible. That does not giveme any license.

It is not enough to know what is rightand wrong. I should be a kuçalaù.


17/33

17

1 Taittiréyopaniñad1.11.1

Satyänna pramaditavyam, dharmänna pramaditavyam, kuçalänna pramaditavyam…1

I must be a dharma-kuçalaù. I must be ableto interpret dharma. Therefore,dharma forus is Éçvara. However, even in terms of dharma, all religions are, unfortunately,not holding the same vision. But all theindigenous religions more or less held thesame view, until they were destroyed.

Mokña

We saw where all religions standwith reference to the first goal—dharma.

What is the other religious goal? One

person’s concept is salvation. I ask,‘Who is to be given this salvation?’ ‘The

condemned person, the damned person. ’Am I damned? I am an individual, whyshould I be damned? Is there a creationother than Éçvara being in charge?Anyway the concept is, ‘You need to besaved. ’ ‘From what I need to be saved,you please tell me very clearly, from whatI should be saved; I want to be objective.’‘From what I should be saved, Sir?’

In 2000 when the millenniumstarted on the 1 st of January, I happened


18/33

18

to be elsewhere; there was a New Yeargathering. One person asked me,“Swamiji, what is your message on thisday?” I said, “ I have no message, but Ihave a prayer. ” “ What is that prayer? ”“ My prayer is: O Lord, save me fromsaviours.” (Claps).

‘What is it that I need to be savedfrom? From my loans? If I am relievedof that, I will be very thankful to you,come on.’ ‘Will you clear my debts? Ok,that will be nice. Do you want to save mefrom any disease I suffer from? Pleasecome and save. What you want to saveme from?’ ‘From your sin.’ ‘Which sinyou are talking about? ’ ‘ The originalone.’ ‘What is the original one?’ ‘Becauseyou have got parents. ’

I do not accept this at all. I am a Hindu.I respect my mother, I respect my father;do not tell me I am born of sin, and thattoo in this country. (Claps). That is veryridiculous. Somebody died for you;I say, that person did not ask me at all.(Laughter). I was not even there at thattime. So how can you say, somebody diedfor me? I am not responsible for it.


19/33

19

For us freedom, mokña is the goal

In the Bhagavad Gitä, Arjuna isaddressed by Kåñëa as, ‘ Hey Anagha!’ Agha means päpa. Anagha means, päpaàna vidyate yasya—the one who is

blemishless. But in this country we areaddressed as ‘O, päpins-O, Ye sinners.’ Irefuse to accept that. Even if it is your belief, you have no business to addressme as a päpin. (Claps). If I have some päpa,I have to take care of it; I do not needanybody ’s help. I must have the freedomto take care of myself. I refuse to beaddressed as ‘O, Ye, sinner.’ We even donot have a word equivalent for sin. Sinaccording to them is the original sin andother sins; we do not have that.

Our concept of päpa is karma-phala. Itcan be simple, or it can be little morecomplicated but there is no other päpa.Even the word puëya has no equivalentin English. Merit or virtue is but anapology for puëya; it is not an equivalent.Puëya is the result of a prayer, ritual; it isadåñöa, unseen result of a meritoriousaction. Any reaching out action produces puëya. If this is our vision, then what


20/33

20

is it that I want to be saved from? SupposeI am already saved?

We have a vision like that. Ätmä isnitya-çuddhaù, ever pure; nitya-muktaù,ever liberated. If I am nitya-baddhaù, ever

bound, there is no mokña, liberation,possible. If bondage is centred on I, thenthat bondage is real. That means, the ‘I’is limited; there is no question of freedomfrom that. If I am already free, I shouldown it. This is what freedom is.

Freedom, mokña is the goal for us.When this body is alive, the indweller of

this body, the dehin, gains a victory oversaàsära , a life of becoming. Mokña,liberation, in other words, is here andnow, while one is living. Mokña is notheaven-bound. Suppose the religiontells me, going to heaven is the goal,you better accept there should be manyways. Because to go to heaven onerequires merit and one can earn meritin many ways. By doing one’s duty onecan go to heaven. Reaching out to people,doing sevä, one can go to heaven. Offeringprayers, or performing rituals and so on,one can go to heaven. And, according to


21/33

21

some theologies, doing more harm topeople, to cultures, to religions also, onecan go to heaven! But please know that by destroying cultures, traditions, history,and people, destroying the core personin everyone, nobody can go to heaven.

Let us see, what is that heaven? Itshould be a place. If you do not need togo anywhere then heaven is here. If afterdeath you go to heaven, then it is a place,and it is a non-verifiable belief. The goalis a non-verifiable belief.

A belief is a judgement before

knowledge and it is subject to correctionon verification. If there is life after death,then that is not subject to verification.There is nothing wrong for you to believein that. But it is not subject to verification;it is a non-verifiable belief. That you cango to heaven, non-verifiable belief.Heaven means it is definitely a place.Place means it is within space and time.Naturally, anything within time andspace is time-bound. Nothing wrongfor any one to believe in a heaven; it isa human right to have that belief; thatis fine. You can go to heaven. But that


22/33

22

there is a heaven is a non-verifiable belief.If somebody comes and tells me,“yesterday I went to heaven, ” (laughter)and suppose you believe him. It is anon-verifiable belief, and you have got

a right to have it.In India too we have these kinds of

beliefs; we have no problem with that.They say, ‘We will go to that loka.’ Pleasego. But if you say, ‘having gone to thatloka, I will stay there eternally,’ well,that hurts my reason, anyone ’s reason.Heaven is a place in time and space.

If there is a beginning there needs to be an end: tadyathä iha karmacito lokaùkñéyate evam evämutra puëyacito lokaùkñéyate.2 Very clean statement. Thoughçruti need not give any logic for itsstatement, itdoes give here the logic.Yathä iha, just as here—you came with a body into this world, a body that is subject

to age and death—tathä amutra, same waythere too (in heaven). Just as the physicallaws, the universal laws, the geological

2 Chändogyopaniñad8.1.6


23/33

23

laws and forces, how all of them operatehere, so are the same elsewhere in placeand time. Otherwise doing somethinghere you cannot go there. The same lawsshould carry you there. So, just as

anything achieved here in time is foundlost in time, so too there. One may have aspecial body perhaps, but that mustneeds to be lost in time. That is acceptable.If going to heaven is mokña, then there aremany ways to reach the goal.

Since heaven-going is time bound,having gone, one will come back like a

bad penny—‘ te taà bhuktvä svarga-lokaàviçälaà kñéëe puëye martyalokaà viçanti;’a very beautiful statement from the Gétä.3

All those who reached the svarga that isvast and varied, having spent from the puëya earned here, they enter into lokaswhere the mortals live. So one canunderstand what is this svarga. There is

nothing wrong if somebody wants to goto heaven; one has got the freedom todesire to go to heaven.

3 9.21


24/33

24

The problem lies here when someonesays, “You can go to heaven, if you followme.” This is a non-verifiable belief.Another person comes and tells, “ I amupdating Bhagavän, ” and therefore hesays, “Do not go after him, he cannot takeyou to heaven, you follow me, I will takeyou to heaven; I am the latest.”

Now, whom I should believe?One has got a right to believe. Believe.But the other person also believessomething entirely different. Betweenthem there is nothing to prove one iswrong and the other is right. So why dothey fight? I do not understand this.How can anybody fight with anybodyelse holding on to a set of differentnon-verifiable beliefs? How can there be any dispute? There is no dispute.

There can only be harmony, grantingfreedom for the other to believe inwhatever he or she believes. That iswhat we need in this society. You grantfreedom to the other and expect thesame freedom from the other to holdon to your belief. That is the legitimatething.


25/33

25

The Hindu vision of ‘ iñöa-devatä ’

The Hindus have got this visioncalled ‘ iñöa-devatä.’ Every Hindu homehas a püjä room in which one can find agallery of Gods. When we show camphor

light, karpüram, we show to every God sothat nobody gets angry. (Laughter). It istrue. If one more God is given to us, it isnot a problem for us.

Please understand, we do not sayall religions lead to the same goal. Itis wrong. But all worship Éçvara, if they worship. Some religions do not

have Éçvara. But Éçvara is replaced bysomething else, whatever that may be.The Buddhist will worship the Buddhawho becomes Éçvara. There is no issue.Therefore any iñöa-devatä is fine, whetherone worships Allah, Jesus or Lord Kåñëa.But they have a concept that God whois sitting in heaven and created theworld, and he is formless, beats all reasonand logic. Does a formless God require alocation? Does formless space require alocation? If space requires a location, it isonly in one’ s head, not elsewhere.(Laughter). One can have his or her


26/33

26

beliefs; I give you total freedom to believe. But do not ask me to believe allthis; do not ask me. (Claps).

Honestly, I am telling you, we canlive in harmony if we give respect to

people to have their beliefs. And Hindusdo not have problems in this. We do notthink that God will be confused, if youpray in any language. One can pray inLatin or Greek; for God there is nothingLatin and Greek! If God does notunderstand, it is his problem; it is notyour problem. (Laughter).

When the Lord is all-knowledge, thereis no question of his not understanding!If you address him in French or English,or Latin, or even Italian, God willunderstand. You address him inTelugu, Tamil, or Kannada, he willunderstand. If you address him inSanskrit, it is his own language andtherefore there is no issue. (Claps). Youaddress him in any language he willunderstand; he is not going to beconfused. God can appreciate anylanguage, any form of prayer, any formof worship. (Claps).


27/33

27

All prayers are valid. But allreligions do not lead to the same goal.

All prayers are valid. Pleaseunderstand this; all prayers are valid. Butall religions do not lead to the same goal.

This is where the confusion lies.Prayer is a karma—käyikaà karma-physicalaction; väcikaà karma-oral action andmänasaà karma-mental action. Beingkarma, an action, it will have result, alimited result. All prayers give limitedresults. We have sophisticated Vedicrituals. They will have more specific

results but limited. We do not have justgeneral prayers; we have got specificprayers for everything—for progeny, forrains, for wealth, for health, for memoryand so on. That apart, all prayers are valid being karma. Coming from the kartä,the doer, karma will produce result.Therefore, all prayers are valid. But thatis not the goal.

We say that the whole jagat is themanifestation of Éçvara. And thereforemy body-mind-sense complex belongs tothat jagat. And so I am asked to lookupon this manifestation with éçvara-


28/33

28

buddhi, all that is here is a manifestationof Éçvara.4 That is our vision, the Vedicvision.

For a Hindu the means is much moreimportant than the end. Lord Kåñëa says

in the Bhagavad Gétä,5

“ …dharmäviruddhobhüteñu kämo’ smi bharataåñabha—In all beings, I am the desire that is not opposedto dharma.” Remember there is a clause—Dharma-aviruddha-kämo’ smi. Dharma is meand käma, your desire, also is me. Whilefulfilling a desire, you cannot go againstme, dharma. Your desire is adventitious.It has come only now. But dharma is before; for me, for you. The one whodesires to sell the car, and the other whodesires to buy the same, are governed bythe same dharma, which is common to both. That dharma is the basis and that isÉçvara.

Dharma for us is Éçvara and it isnot negotiable. My life is committed to

grow to conform to dharma. My innergrowth is such that all that I like is whatis to be done and all that I do not like is

4 éçäväsyam idað sarvam… ( Éçäväsyopaniñad 1)5 7.11


29/33

29

what is not to be done; then I am a madeperson. One may not be able to achieveit, but at least understanding what it isall about is to have a challenge in life.Therefore, it is worth living. That is ourvision. First I need to be a master in termsof dharma. One becomes a swami, masterof oneself. Afterwards one can strive formokña. If you want to go to loka, please go.

All that is here is one whole and thatis you. The whole cannot be away fromyou, apart from you. The whole shouldconsume you, should be you. That is avision to be understood, right here. Thisis something amazing, what we have.Therefore, let us settle for—all prayersare valid. Even this is not acceptable tothe other two major religions becausethey do not accept other altars of prayer.We alone can say that all prayers arevalid. Thank you very much. (Applause).

Oà tat sat


30/33


31/33

31

Moments with Oneself Series :

13. Freedom from Helplessness14. Living versus Getting On15. Insights16. Action and Reaction

17. Fundamental Problem18. Problem is You, Solution is You19. Purpose of Prayer20. Vedanta 24x721. Freedom22. Crisis Management23. Surrender and Freedom24. The Need for Personal

Reorganisation25. Freedom in Relationship26. Stress-free Living27. Om Namo Bhagavate

Vä sudevä ya28. Yoga of Objectivity

Bhagavad Gétä Series :

29. Bhagavad Gétä Home StudyProgram (Hardbound)*

Meditation Series :30. Morning Meditation Prayers

* Under print in new format


32/33

32

Essays :

31. Do all Religions have the samegoal?

32. Conversion is Violence33. Gurupürëimä

34. Dänam35. Japa36. Can We?37. Moments withKrishna

38. Teaching Tradition of AdvaitaVedanta

Exploring Vedanta Series :( väkyavicära )39. çraddhä bhakti dhyäna yogäd avaihi

ätmänaà ced vijänéyät

Books translated in other languages and inEnglish based on Swami DayanandaSaraswati ’ s Original Exposition

Kannada

40. Bhagavad Gétä Home StudyProgram(3 Volumes available)

Hindi41. Antardåñöi42. Vedanta 24X7


33/33

33

English43. The Jungian Myth and Advaita

Vedanta44. The Vedantic Self and the Jungian

Psyche45. Salutations to Rudra46. Without a Second

Also available at :

ARSHA VIDYA RESEARCH ARSHA VIDYA GURUKULAM

AND PUBLICATION TRUST Anaikat ti P.O.

32/4 Sir Desika Road Coimbatore 641 108

Mylapore Chennai 600 004 Ph : 0422 - 2657001

Telefax : 044 - 2499 7131 F a x : 0422 - 2657002

Email : [email protected] Email : [email protected]

ARSHA VIDYA GURUKULAM SWAMI DAYANANDA ASHRAMP.O.Box 1059. Pennsylvania Purani Jhadi, P.B. No. 30

PA 18353, USA. Rishikesh, Uttaranchal 249 201

Ph : 001-570-992-2339 Telefax : 0135-2430769

Email : [email protected] Email : [email protected]

AND IN ALL THE LEADING BOOK STORES, INDIA

do all the religions have same goal

Documents