refutations of arya

8/6/2019 Refutations of Arya

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Dedication

I offer this book at the lotus feet of my spiritual master, HDG Srila BhaktivedantaNarayana Goswami Maharaj who has kindly accepted me as His disciple even though Iam most unworthy of Him.

I also offer this book at the lotus feet of my Param Gurudeva HDG Srila A.C.Bhaktivedanta Swami Prabhupada, without Whos causeless mercy I would still be lost inthis world of suffering and distress.

I would also like to thank my mother, Jagat Mohini Dasi, and the members of ISKCONSuriname who keep encouraging me to stay focused in Krishna consciosness.

Preface

In my search of the truth I have come across many different views on the topics of God.

Evidently there can only be one truth, even though the paths to find the one truth can bemany. The main point of religion is to re-establish ones relationship with God. But to beable to do this one first has to know who God is. What is his nature? And what is thisrelationship which we need to re-establish.

One of the views I have come across is the views of the Arya Samaj , founded by SwamiDayanand. Even though many of his points are according to Vedic scriptures I havefound that not all of his teachings are completely compliant to the Vedic scriptures.

I have also found that some of his teachings are offensive. For example he states thatbooks like the Ramayan are rubbish.

These are the reasons for which I am attempting to help the reader find the truth aboutGod and the teachings of the Vedic scriptures.

My intention in writing this book is not to offend Swami Dayanand or any of hisfollowers. I am just attempting to let the reader have a deeper insight into to the Vedicview of the following subjects. After reading parts of some books by the swami I come tothe conclusion that the swami doesnt accept that there is a spiritual world beyond thismaterial world. This leads him to associate everything with this material world. By doingthus I can understand why he doesnt fully understand all three aspects of God and whyhe has certain views about certain subjects.

After all we are all seeking the truth, and after reading this book my wish is that thereader will have more insight into the truth.

Introduction


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The ten principles of the Arya Samaj , which is the basis of their religion, are mostlybased on doing good to others and to society, and leading an honest life so that when oneis re-born one may again have as many comforts as possible within this material world.

But is this enough? Is this all there is? Is what we can perceive around us the summum-

bonum of what God has to offer? And even after leading the best and most honestpossible life according to the scriptures one may attain bliss, but according to the swami,only to fall back down to this cycle of birth and death. That doesnt seem likea verybright prospective. Let me then just live a medial lifestyle, doing what I want, me myself being the judge of whats good and not, because in the end Ill have to come back anyway.

No! This is not the goal of life. According to the Vedas there is another world out there,beyond this one. Where everything is eternal, where there is no duality and where everysoul lives in complete happiness serving the desires of the Supreme Personality of Godhead. In the Purusha Shukta it is clearly stated that this whole material creation is but

one fourth of the Lords creative potency and that three fourths are situated in a realmoutside of this material creation. This means that we are wasting our time trying to strivefor happiness in this material creation while ultimate happiness can only be found beyondthis material creation. We must do all we can, according to the Vedic scriptures, to getout of this cycle of birth and death and to reach that supreme abode of the SupremePersonality of Godhead.

Let it be clear that just by merely living good and being honest one cannot attain thatsupreme abode of the Lord. If it was that easy we wouldnt be here in the first place. If all you want in life is to ensure a comfortable life in the present or following life, thenits up to you to make that decision. But you must remember that the comfort you seek may be awarded in your next life but possibly in the body of a dog. Some dogs live morecomfortable lives than humans. And if you do come as a dog you wont have theintelligence to realize that this material world is actually full of suffering and thateverything is temporary. Further you must remember that what some people define asgood maybe defined as bad by others. And what some people may define as bad may bedefined as good by the scriptures. Our duty as human beings is to find out the truth andnot just live good and honest lives. Even all animals live good and honest lives. Whatpossible bad deed can a cow commit? What dishonest practice can a cow do? Yet it isstill punished for its goodness and honesty by being slaughtered and eaten by bad people.So as evidence of the cow provides proof for the suffering going on in this world, we,being intelligent creatures must realize that this world is full of misery and we should tryas hard as we can to ensure that we can come out of this cycle of birth and death. In theconclusion of this book I shall try to elaborate some more on these subjects.

I have picked a few important topics from the writings of Swami Dayanand and willattempt to give the reader another perspective on these topics. I must admit that manytopics that the swami writes about are in accordance with the Vedic scriptures. Forexample, his views on the varnashram system, his views on the caste system, and hisviews against the impersonalists and Bhudists way of thought are in accordance with the


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Vedic scriptures. Yet there are some topics about which big question marks can beplaced. These topics are as follows.

Vedic Scriptures.

In his book Sathyarth Prakash Swami Dayanand is asked the question: Do youbelieve in the Puranas , Ithihasa etc? His answer is: Yes we do but only in the true ones He goes on to say: Ithihaasa, Purana, Kalpa, Gaathaa and Naaraashansi are five names given to Braahmanaas (thathave been mentioned before). The Bhaagvat and the like books are not the real Puranas .

In section 12-14 of his Tattva Sandharbha , Srila Jiva Goswami explains how the Puranas and Ithihasas are a part of the Vedic scriptures.

In the Brihadaranyaka Upanishad (2.4.10) it is stated:'As clouds of smoke proceed by themselves out of a lighted fire kindled with damp fuel,thus, verily, O Maitrey, has been breathed forth from this great Being what we have as

Rig-veda , Yajur-veda , Sama-veda , Atharv , girasas , Itihsa (legends), Purna (cosmogonies), Vidy (knowledge), the Upanishads , Sloka s (verses), Stras (prose rules),

Anuvykhynas (glosses), Vykhynas (commentaries). From him alone all these were breathed forth.

If, as the Swami indicates, the Ithihasas and Puranas spoken about in this verse were apart of the braahmanaas of the Vedas, why would they be mentioned separately? Whywouldnt it just be stated that the Vedas (complete with the Braahmanaas ), Upanishadsetc were breathed forth. Also, w hy arent the other three names of the Braahmanaas ,namely Kalpa, Gaathaa and Naaraashansi, mentioned in this verse? Why only twonames of the Braahmanaas and not all five?

Srila Jiva Goswami also refutes the point that these Ithihasas and Puranas are the sameas the names given to the Braahmanaas made by Swami Dayanand by quoting a versefrom the Chandogya Upanishad (7.1.2):

Nrada said: 'I know the Rig-veda , Sir, the Yajur-veda , the Sama-veda , as the fourthVeda (I know) the Atharva , and as the fifth Veda (I know)the Itihasa-purana (the

Bharata ); the Veda of the Vedas (grammar); the Pitrya (the rules for the sacrifices for theancestors); the Rasi (the science of numbers); the Daiva (the science of portents); the

Nidhi (the science of time); the Vakovakya (logic); the Ekayana (ethics); the Deva-vidya(etymology); the Brahma-vidya (pronunciation, siksha , ceremonial, kalpa , prosody,khandas ); the Bhuta-vidya (the science of demons); the Kshatra-vidya

Here Sri Narada says that he knows the Ithihasas and Puranas as the fifth Veda. SrilaJiva Goswami also gives many more quotations found in the scriptures where it is evident


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that the Ithihasas and Puranas are considered to be the fifth Veda . If they were, as theSwami indicates, names of the Braahmanaas , why would they here be quoted as to be thefifth Veda and not a Braahmanaa of the other four Vedas ?

Also in the Atharva Veda (11.7.24) and (15.6) we find statements about the Puranas and

Ithihasas .

Thus the unacceptance by the Arya Samaj of the Puranas and Ithihasas is baseless. Theyconveniently preach against the study of these books because otherwise they would haveto agree to the fact that the Supreme Personality of Godhead in not formless. And thisprinciple is inconceivable to them.

I could go on and on citing quotations from the Puranas themselves but then this book would become too long and that is not my intention here. A lot of evidence about theVedic nature of the Puranas and the Ithihasas and the supremacy of the Bhagavad Purana are given in the book Sri Tattva Sandarbha by Srila Jiva Goswami of the 16 th

century. You can find a free e-copy of this book with a simple google search.

Three Aspects of God

The main point of contention between the Arya Samaj and the TheosophicalSociety was in regards to the nature of God. While the Theosophists asserted that thehighest Divinity is an impersonal Principle, Swami Dayanand maintained that the Vedas and their allied literature clearly teach that God is a personal Being in his words, thePersonifi cation of Being, Knowledge and Bliss.

But at the same time he preaches that God is formless.

In the dictionary the meaning of personification is as follows:

1) (n.) The act of personifying; impersonation; embodiment.

It is obvious that a personification of something must have form.

On page 208, Swami Dayanand says and I quote He is formless, because if He possessesa form He could never be Omnipresent, nor, therefore Omniscient, since a finitesubstance can possess only finite attributes, actions and nature. Besides, He could neverbe free from hunger and thirst, heat and cold, disease, imperfections and injuries. Thisproves, therefore, that God is formless, If He were to possess a body, another personwould be required to make the different organs of His body, such as eyes, ears and thelike, for He, who is the product of the combination of the different parts, must have anintelligent formless maker. Here if it be urged that God Himself made His own bodysimply by willing it, this too goes to prove that He was formless before He made Hisbody. It is clear, therefore, that God is never embodied. Being without a body He is ableto make the visible universe out of invisible causes.


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By stating that God is formless and that if He did have a form He would be liable todisease, hunger, thirst and so forth, He is undermining the powers of God. God is not amere mortal who is liable to such imperfections, God is above such imperfections.Besides, by stating that He does not posses form He is limiting Him to possessing

attributes of dead matter. As is perceived, all life possesses a form, be it smaller than anatom or bigger than a tree. So if God is a living force, it is logical to accept that He alsomust posses form. A formless entity would logically not be capable of certain things thatan entity with form would be capable of. For example, a formless entity would not beable to see, hear, taste, feel, smell and so on because a formless entity does not possessenses. In this case all the other living enti ties posses greater abilities than God.Of course God doesnt have senses made up of the same matter combinations as we do butthat doesnt mean that He doesnt have them. It is stated in numerous scriptures that Godpossesses a body made up of Sac , Cid and Ananda which means it is eternal, full of knowledge and bliss. We maybe cannot fathom a body made up of these elements butthat doesnt mean that it is formless.It is also stated in the scriptures that any one of Gods

senses can perform the duties of all the other senses. For example with His eyes he canalso taste, smell etc. By this statement alone it is obvious that He does posses senseorgans.

In the Sri Caitanya Caritamrita (Madhya , 6.141) Srila Bhaktivedanta Swami Prabhupadaexplains:

6.141 ' n v ' t kahe yei ut-

' p t' n kare ' p t' st p n

SYNONYMSn v impersonal ; t Him; kahe say; yei whatever ; ut- theVedas; p t mundane; n forbidding; kare does ; p t transcendental; st p n confirmation.

TRANSLATION

"Wherever there is an impersonal description in the Vedas , the Vedas mean to establishthat everything belonging to the Supreme Personality of Godhead is transcendental andfree of mundane characteristics."

PURPORT

There are many impersonal statements about the Supreme Personality of Godhead. Asstated in the v t v t p n (3.19) :

p - p o j v no t p y ty usa oty sa vetti v y na ca t systv tt
http://caitanyacaritamrta.com/n/nirvisesahttp://caitanyacaritamrta.com/n/nirvisesahttp://caitanyacaritamrta.com/n/nirvisesahttp://caitanyacaritamrta.com/t/tanrehttp://caitanyacaritamrta.com/t/tanrehttp://caitanyacaritamrta.com/k/kahehttp://caitanyacaritamrta.com/y/yeihttp://caitanyacaritamrta.com/s/srutihttp://caitanyacaritamrta.com/s/srutihttp://caitanyacaritamrta.com/g/ganahttp://caitanyacaritamrta.com/g/ganahttp://caitanyacaritamrta.com/g/ganahttp://caitanyacaritamrta.com/p/prakrtahttp://caitanyacaritamrta.com/p/prakrtahttp://caitanyacaritamrta.com/p/prakrtahttp://caitanyacaritamrta.com/n/nisedhihttp://caitanyacaritamrta.com/n/nisedhihttp://caitanyacaritamrta.com/k/karehttp://caitanyacaritamrta.com/a/aprakrtahttp://caitanyacaritamrta.com/a/aprakrtahttp://caitanyacaritamrta.com/a/aprakrtahttp://caitanyacaritamrta.com/s/sthapanahttp://caitanyacaritamrta.com/s/sthapanahttp://caitanyacaritamrta.com/s/sthapanahttp://caitanyacaritamrta.com/n/nirvisesahttp://caitanyacaritamrta.com/n/nirvisesahttp://caitanyacaritamrta.com/t/tanrehttp://caitanyacaritamrta.com/t/tanrehttp://caitanyacaritamrta.com/t/tanrehttp://caitanyacaritamrta.com/k/kahehttp://caitanyacaritamrta.com/k/kahehttp://caitanyacaritamrta.com/k/kahehttp://caitanyacaritamrta.com/y/yeihttp://caitanyacaritamrta.com/y/yeihttp://caitanyacaritamrta.com/s/srutihttp://caitanyacaritamrta.com/s/srutihttp://caitanyacaritamrta.com/g/ganahttp://caitanyacaritamrta.com/g/ganahttp://caitanyacaritamrta.com/g/ganahttp://caitanyacaritamrta.com/p/prakrtahttp://caitanyacaritamrta.com/p/prakrtahttp://caitanyacaritamrta.com/p/prakrtahttp://caitanyacaritamrta.com/n/nisedhihttp://caitanyacaritamrta.com/n/nisedhihttp://caitanyacaritamrta.com/n/nisedhihttp://caitanyacaritamrta.com/k/karehttp://caitanyacaritamrta.com/k/karehttp://caitanyacaritamrta.com/k/karehttp://caitanyacaritamrta.com/a/aprakrtahttp://caitanyacaritamrta.com/a/aprakrtahttp://caitanyacaritamrta.com/a/aprakrtahttp://caitanyacaritamrta.com/s/sthapanahttp://caitanyacaritamrta.com/s/sthapanahttp://caitanyacaritamrta.com/s/sthapanahttp://caitanyacaritamrta.com/u/upanisadhttp://caitanyacaritamrta.com/u/upanisadhttp://vedabase.net/todo/upanisad/3/19/enhttp://caitanyacaritamrta.com/a/apanihttp://caitanyacaritamrta.com/a/apanihttp://caitanyacaritamrta.com/a/acaksuhhttp://caitanyacaritamrta.com/s/sahttp://caitanyacaritamrta.com/s/sahttp://caitanyacaritamrta.com/s/sahttp://caitanyacaritamrta.com/v/vettihttp://caitanyacaritamrta.com/v/vedyamhttp://caitanyacaritamrta.com/v/vedyamhttp://caitanyacaritamrta.com/n/nahttp://caitanyacaritamrta.com/c/cahttp://caitanyacaritamrta.com/v/vettahttp://caitanyacaritamrta.com/v/vettahttp://caitanyacaritamrta.com/v/vettahttp://caitanyacaritamrta.com/c/cahttp://caitanyacaritamrta.com/n/nahttp://caitanyacaritamrta.com/v/vedyamhttp://caitanyacaritamrta.com/v/vettihttp://caitanyacaritamrta.com/s/sahttp://caitanyacaritamrta.com/s/sahttp://caitanyacaritamrta.com/a/acaksuhhttp://caitanyacaritamrta.com/a/apanihttp://vedabase.net/todo/upanisad/3/19/enhttp://caitanyacaritamrta.com/u/upanisadhttp://caitanyacaritamrta.com/s/sthapanahttp://caitanyacaritamrta.com/a/aprakrtahttp://caitanyacaritamrta.com/k/karehttp://caitanyacaritamrta.com/n/nisedhihttp://caitanyacaritamrta.com/p/prakrtahttp://caitanyacaritamrta.com/g/ganahttp://caitanyacaritamrta.com/s/srutihttp://caitanyacaritamrta.com/y/yeihttp://caitanyacaritamrta.com/k/kahehttp://caitanyacaritamrta.com/t/tanrehttp://caitanyacaritamrta.com/n/nirvisesahttp://caitanyacaritamrta.com/s/sthapanahttp://caitanyacaritamrta.com/a/aprakrtahttp://caitanyacaritamrta.com/k/karehttp://caitanyacaritamrta.com/n/nisedhihttp://caitanyacaritamrta.com/p/prakrtahttp://caitanyacaritamrta.com/g/ganahttp://caitanyacaritamrta.com/s/srutihttp://caitanyacaritamrta.com/y/yeihttp://caitanyacaritamrta.com/k/kahehttp://caitanyacaritamrta.com/t/tanrehttp://caitanyacaritamrta.com/n/nirvisesa


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tam u y pu u m nt m

Although the Supreme Lord is described as having no hands and legs, He nonethelessaccepts all sacrificial offerings. He has no eyes, yet He sees everything. He has no ears,yet He hears everything. When it is stated that the Supreme Lord has no hands and legs,

one should not think that He is impersonal. Rather, He has no mundane hands or legs likeours. "He has no eyes, yet He sees." This means that He does not have mundane, limitedeyes like ours. Rather, He has such eyes that He can see past, present and future,everywhere, in every corner of the universe and in every corner of the heart of everyliving entity. Thus the impersonal descriptions in the Vedas intend to deny mundanecharacteristics in the Supreme Lord. They do not intend to establish the Supreme Lord asimpersonal.

Swami Dayanand further argues that if God had a form, someone other than Himself would have to have given Him the organs which a form possesses. Isnt it logical that if God is God and He possesses infinite and unfathomable powers He would be able to

posses any form or non form that He desires at any given moment. If God could possesqualities like, in the words of Swami Dayanand, omnipresence and omniscience whywould nt He be ableto posses organs? In other words Swami Dayanand is limiting theabilities and powers of the Supreme Personality of Godhead.

If we study theVedas carefully we will see that God has relationships with His creation.He guides, punishes and awards, gives life and death, becomes angry, summons, leads,loves and does not love, protects, teaches, beguiles, takes care, remembers etc. Suchrelationships between God and living beings display His personal nature, for only aperson can have such relationships. Impersonal light or power cannot love, teach,remember, become angry etc. One must be a person to have such relationships.

Metaphysical philosophy defines a person as "a self-objectifying consciousness". Thismeans that a person knows his own individuality and is aware of who he is. One whothinks, wills, feels; has senses, desires, qualities, remembrance, knowledge, relationshipswith others, individual existence, activities and identity is defined as a person.

Since the scriptures proclaim that the Absolute Truth, God, is unlimited, then He must besimultaneously personal and impersonal, for if He is only one and not the other weimpose limitation on Him. Thus we limit the unlimited. It will always remaininconceivable for us how God can simultaneously be personal and impersonal. It ispossible because God is not a person in a limited mundane sense. His personality iscompletely spiritual, free from any material qualities, and beyond limits of time andspace. He is an unlimited person with unlimited qualities and as such He cansimultaneously be personal and impersonal. His personal feature is the energetic sourceof His impersonal feature just as the sun is the energetic source of the sunlight.Nothing is impossible for God and if He wants to be a person who can prevent Him fromdoing so?
http://caitanyacaritamrta.com/t/tamhttp://caitanyacaritamrta.com/a/agryamhttp://caitanyacaritamrta.com/a/agryamhttp://caitanyacaritamrta.com/p/purusamhttp://caitanyacaritamrta.com/p/purusamhttp://caitanyacaritamrta.com/m/mahantamhttp://caitanyacaritamrta.com/m/mahantamhttp://caitanyacaritamrta.com/m/mahantamhttp://caitanyacaritamrta.com/m/mahantamhttp://caitanyacaritamrta.com/p/purusamhttp://caitanyacaritamrta.com/a/agryamhttp://caitanyacaritamrta.com/t/tam


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Only a person can have these characteristics. One who is a person, who has individuality,can have personal feelings. No abstract light or abstract power can have individualfeelings. No impersonal energy can have such variety. The Vedas and Upanishads explain that God loves and loves not, is pleased and displeased, is full of pity, showsfavor, anger and wrath, takes pleasure, etc. For displaying all these feelings God must

have senses, mind and intelligence. He is not less than us. Of course, the senses of Godcannot be material for they would be temporary like our bodily senses. His senses mustbe spiritual. Unlike our very limited material senses, they are perfect, unlimited, eternaland beyond contamination and illusion.

Another proof that God is a person is that He has desires. One of the characteristics of aperson is that he has desires. God wishes all living beings well. He is our ever well-wisher. He desires for us eternal life, perfect knowledge and everlasting bliss. If God hasdesires then He is a person. Of course, His desires differ from ours. His desires arecompletely spiritual and transcendental. He does not need to work hard for theirfulfillment like us. He just desires and it happens. (Taken from an article by Payonidhi

das)In the Muktikopanisad the original size (how many verses each Veda consisted) of theVedas has been mentioned. By this we can understand that what is to be found of theVedas now-a-days is just a small part (6%) of the original Vedas. Swami Dayanand baseshis philosophy on these incomplete parts of the Vedas. How is it possible to judge thecontents of a whole book by just reading one chapter? It is said in the Muktikopanisad that the Rig Veda consists of 100,000 verses now-a-days we find only about 20,000verses, that is only one fifth of the original. How can one claim to be an exclusivefollower of the Vedas when one only follows one fifth of its teachings.

In the parts of the Vedas still to be found, there is not much said about the SupremePersonality of Godhead. Here and there you will find a few passages stating thesupremacy of Lord Vishnu, proclaiming Him as to be the Creator of the three worlds andas the maintainer of them. Even though these truths are mentioned in Rig Veda , theSwami denies them.

idam visnurvi cakrame tredha ni dadhe padamsamulhamasya pamsure || RV 1.22.17 ||

trini . vi cakrame visnurgopA adabhyahato dharmani dharayan || RV 1.22.18 ||

As one can see, these verses name Vishnu as the preserver of the world, and indicate thatHe traversed the whole world, which is collected as the dust in His footprints. Allattributes of a Supreme Deity.

tad visnoh paramam padam sada pashyanti surayahdiviva caksurstatam || RV 1.22.20 ||


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This states that the seers see always that "Supreme Abode" where Sri Vishnu resides.

tad vipraso vipanyavo jagrvamsah samindhatevisnoryat paramam padam || RV 1.22.21 ||

Another reference to the "Supreme Abode" of Vishnu.

Now here is a reference to Vishnu as the creator of the three worlds:

visnornu kam viryani pra vocam yah parthivani vimamerajamsi yo askabhayaduttaram sadhastham vicakramanastredhorugayah || RV 1.154.1 ||

pra tad visnu stavate viryena mrgo na bhimah kucaro giristhAh yasyorusu trisu vikramanesvadhiksiyanti bhuvanani vishva || RV 1.154.2 ||

This says that the three worlds abide in Vishnu's three paces. So, again, we have an

explicit reference describing Lord Vishnu as the maintainer of the three worlds. Thathardly sounds like the function of an administrative devata .

pra visnave shusametu manma giriksita urugayaya vrsne ya idam dirgham prayatam sadhasthameko vimame tribhirit padebhih || RV 1.154.3 ||

This is another reference to Vishnu, "who alone made, by three steps, these three worlds."

yasya trii puurnaa madhunaa padaanyakshiiyamaanaa svadhayaa madanti ya utridhaatu pr^ithiviim uta dyaam eko daadhaara bhuvanaani vishvaa || RV 1.154.4 ||

And yet again, Vishnu as the maintainer of the three worlds.

ta vam vastunyushmasi gamadhyai yatra gavo bhurishrn^gaayasahatraha tadurugayasya vrsnah paramam padamava bhati bhuri || RV 1.154.6 ||

And yet again, the "Supreme station" of Vishnu..

agnirvai devanamavamo vishnuh paramah || aitareya brahmana 1.1.1 ||

This says that among devatas , Agni is "lowest" and Vishnu is "highest."

aniravamo devatanam vishnuh paramah || taittiriya samhita 5.5.1 ||

That's also saying the same thing, that Vishnu is the highest devata !

asya devasya milhuso vaya visnoresasya prabhrthe havirbhihvide hi rudro rudriyam mahitvam yasistam vartirashvinaviravat || RV 7.40.5 ||

This makes it abundantly clear that Rudra derives his power from worship of Vishnu!


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(source: Vedabase)

Further in the Rig Veda (10.82.6) the following verse can be found: The waters, theyreceived that germ primeval wherein the Gods were gathered all together.It rested set upon the Unborn's navel, that One wh erein abide all things existing.

My question here is: What has a navel? A personified body has a navel. That Unbornperson talked about here is Garbhodakshayi Vishnu, from Whom this whole materialexistence emanates and within Whom, in the form of the Universal Form as described inthe Purusha Shukta everything resides.

A worm that lives in the stomach of a person never knows that its in someones body.Whether that person travels from one side of the earth to the other, sits straight, lies downor stands up-side- down, doesnt make a difference to the worm. For the worm it is in itshome and it does its daily business not ever realizing that its in a persons body. In thesame way we reside in the Universal Body of the Supreme Personality of Godhead. Thedifference between us and the worm is that we have the intelligence to be able to realize

this, yet we use this intelligence to proclaim that God is formless, while all this time weare residing in His Universal Form.

In the Upanishads all three aspects of the Supreme, namely Bhagavan, Brahmaan and Paramatma, or The personal form of the Supreme, the omnipresent impersonal form andthe locally situated Supersoul are mentioned. Yet Swami Dayanand, who does regard theUpanisads , disregards the Personal form of God.

In verse 15 of the Isopanisad it is stated: O my Lord, sustainer of all that lives, Your realface is covered by Your dazzling effulgence. Kindly remove that covering and exhibitYourself to Your pure devotee.

And in verse 16: O my Lord, O pr imeval philosopher, maintainer of the universe, Oregulating principle, destination of the pure devotees, well-wisher of the progenitors of mankind, please remove the effulgence of Your transcendental rays so that I can see Yourform of bliss. You are the eternal Supreme Personality of Godhead, like unto the sun, asam I. (Source: Sri Isopanisad by HDG Srila Bhaktivedanta Swami)

Here the effulgence of the Supreme Person is the Brahmaan aspect of the Lord, Thiseffulgence is omnipresent and also posses the original qualities of God, just like thesunrays also possesses the qualities of the sun, heat and light. In the same way thisSupreme Ray also possesses the original qualities of the Supreme Person.

Furthermore, the Purusa Shukta, which can be found in the Rig Veda and which is recitedregularly by the followers of Swami Dayanand, describes the universal form of theSupreme Purusha (Person). Even if God took on a form later, this still means that He hasform. Sahasra sirsha purushah, sahasrakhsha sasrapaad . This means: Thousand bodiedPerson, with thousands of eyes and thousands of feet. That is form!

In the Kena Upanishad in the 3 rd khanda we come across these verses:


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THIRD KHANDA .

1. Brahmaan obtained the victory for the Devas . The Devas became elated by the victoryof Brahmaan , and they thought, this victory is ours only, this greatness is ours only.

2. Brahmaan perceived this and appeared to them. But they did not know it, and said:'What sprite ( yaksha or yakshya ) is this?'

3. They said to Agni (fire): 'O Gatavedas , find out what sprite this is.' 'Yes,' he said.

4. He ran toward it, and Brahmaan said to him: 'Who are you?' He replied: 'I am Agni , Iam Gatavedas .'

5. Brahmaan said: 'What power is in you?' Agni replied: 'I could burn all whatever thereis on earth.'

6. Brahmaan put a straw before him, saying: 'Burn this.' He went towards it with all hismight, but he could not burn it. Then he returned thence and said: 'I could not find outwhat sprite this is.'

7. Then they said to Vayu (air): 'O Vayu , find out what sprite this is.' 'Yes,' he said.8. He ran toward it, and Brahmaan said to him: 'Who are you?' He replied: 'I am Vayu , Iam Matarisvan .'

9. Brahmaan said: 'What power is in you?' Vayu replied: 'I could take up all whateverthere is on earth.'

10. Brahmaan put a straw before him, saying: 'Take it up.' He went towards it with all hismight, but he could not take it up. Then he returned thence and said: 'I could not find outwhat sprite this is.'

11. Then they said to Indra : 'O Maghavan , find out what sprite this is.' He went towardsit, but it disappeared from before him.

12. Then in the same space (ether) he came towards a woman, highly adorned: it wasUma , the daughter of Himavat . He said to her: 'Who is that sprite?' ..(translation byMax Muller)

In the second verse it is state d: He appeared before them and: Brahmaan saidFurther He put a straw before them and asked them to burn it or take it up, they couldnot. He disappeared from before Indra . The ability to appear before someone or tosay something to someone or to put something before someone indicates that theresform, there are hands and there is a mouth. The Upanisads describe many encountersbetween Brahmaan and others, where it is described that they see, talk and interact witheach other. These are qualities of Personified entities which have form.


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Srila Bhaktivedanta Swami Prabhupada explains in the Sri Caitanya Caritamrita(Madhya 6.44):

6.144

' p n ,' ' ,' ' ' - tinab vn s v ei tina cihna

SYNONYMSp n ablative ; instrumental; locative; cases;

tina three; b vn of the Supreme Personality of Godhead; sa -v inthe personality; ei these; tina three; cihna symptoms.

TRANSLATION"The personal features of the Supreme Personality of Godhead are categorized in threecases namely ablative, instrumental and locative."

PURPORT

rla Bhaktivinoda h kura states in his Am ta- prav ha- bh yathat according to theinjunction of the Upani ads("the Supreme Absolute Truth is He from whom everythingemanates"), it is understood that the whole cosmic manifestation emanated fromBrahman, the Supreme Absolute Truth. The creation subsists by the energy of theSupreme Brahman and, after annihilation, merges into the Supreme Brahman. From thiswe can understand that the Absolute Truth can be categorized in three cases ablative,instrumental and locative. According to these three cases, the Absolute Truth is positivelypersonified. In this connection, rla Bhaktisiddh ntaSarasvat quotes the Aitareya

p n (1.1.1 ): tm v idam eka v sn nny t kicana m t sa tlo nnu s jiti . Similarly, in the v t v t p n (4.9) it is stated:

n s y j kratavo v tn b t b vy yac ca v vadanti

y smnmy s j t v v metat t sm nyomy y s nn u

And in the T tt yp n (3.1 ): yato v mn b tn jy nt , yena jtni jv nt , yat p y nty b s v nt , tad v j j s sv tad brahma. This was the answer given byfather u when questioned by his son u u about the Absolute Truth. In thismantra, the word y t , the Absolute Truth from which the cosmic manifestation hasemanated, is in the ablative case; that Brahman by which this universal creation ismaintained is in the instrumental case ( yena ); and that Brahman into which the wholecosmic manifestation merges is in the locative case (yat or yasmin ). It is stated in m - v t m (1.5.20) :

hi v v b vn ivetaro yato jagat - st n -nirodha - s mb v
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"The entire universal creation is contained in the gigantic form of the SupremePersonality of Godhead. Everything emanates from Him, everything rests in His energy,and after annihilation everything merges into His person."

The Supreme Person does not posses a body like yours or mine. His body comprises Sac ,Cit and Ananda which means that He possesses a body which is eternal, full of knowledge and bliss. Just because we mortals posses a body made of the elementsdoesnt mean that God also must posses a body made up of these same elements. But just because He doesnt posses a body made up of the elements doesnt mean that He doesntposses a body. On page 205 of the same book Swami Dayanand quotes some verses fromthe Vedas, and I quote:

"God teaches in the Veda "I, O men, lived before the whole universe came into being, Iam Lord of all, I am the eternal cause of the whole creation. I am the source and giver of

all wealth. Let all men look up to me alone as children do to their parents. I haveappointed different foods and drinks for all creatures to give them sustenance so that theymay live in happiness ." RIG VEDA 10: 48, 5.

Iam God Almighty, I am the Light of the world like the sun. Neither defeat, nor death,can ever approach me. I am the controller of the universe, know me alone as the Creatorof all. Strive ye diligently for the acquisition of power and wealth such ( as trueknowledge). Ask ye of me. May ye never lose my friendship. I give true knowledge,which is real wealth, unto men who are truthful. I am the revealer of Vedas which declaremy true nature. It is through the Vedas that I advance the knowledge of all. I am theprompter of the good and true. I reward those who devote themselves to the good of humanity. I am the cause, I am the support of all that exists in this universe. May yenever turn away from me. May ye never accept another God in my place, nor worshiphim." RIG VEDA , 10:48, 5.

The fact alone that God is speaking these truths indicates that God has form and a mouth.I dont think anyone has ever witnessed a non-form with the ability to speak. Also in thesecond verse God says: May ye never lose my friendship. Friendship is an emotionexperienced between two personalities. It is not possible to have a two-sided friendlyrelationship with an energy.

Further the Swami says that with the evidence of direct cognition we can ascertain thatGod exists. Well using that same evidence in the above mentioned verses, we canascertain that God has a mouth through which He spoke those words. And if Hepossesses a mouth He must logically posses form. Unless of course the Swami denies thatGod has spoken these truths.

On page 207 the question is: Is God all-pervading or does He reside in a particularlocality? The answer by theSwami is that He is all-pervading because if He was in one particular locality He could never be omniscient. I wonder if it never occurred to the


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Swami, that God, being God - all powerful as He is, wouldnt it be possible for Him to bein one particular locality as well as all-pervading? Gods powers can not be understoodby us mortals. The same amount of God which is present in one particular atom is just aspowerful as God that is all pervading. The power of God doesnt diminish. For examplewhen you keep taking one drop of water out of a bucket the water keeps getting less, this

principle does not work with God. He can expand Himself in millions and millions of unlimited parts and parcels and every single part and parcel can have the same potency asthe Original. That is the power of God.

On the following pages again the Swami is undermining the powers of God. He claimsthat if God is all pervading He is not able to take birth in a womb and manifest Himself as just one localized Person. He cunningly rejects scriptures or parts of scriptures that talk about the Personal form of the Lord and accepts only those that talk about the allpervading Brahmaan aspect of the Lord. The Vedic scriptures comprise all sorts of knowledge in order to accommodate all kinds of thinking levels. If ones brain cannotfathom all three aspects of God one is then inclined to reject all other proofs that state the

contrary of ones level of thought, even though they are readily available. And again Imust state: It is not possible to know all the truths just by studying one chapter of it.

When one Upanishad talks solely about the Brahmaan aspect, another about theParamaatma aspect, yet another about the Personal Form, Bhagavan, and yet othersabout all three aspects it is easy to reject the ones that are contrary to your thought abilityand claim that they are false scriptures. We evidently see that the Swami uses quotesfrom scriptures which can accommodate his level of thought, whereas he rejects allquotes and scriptures talking about the Personal Form of the Lord.

When reading the Svetasvatara Upanishad (3 rd adhyaya ) it is easy to become confusedby the contradictory statements for someone who does not understand all three aspects of the Supreme Lord. In some verses it is clearly said that He sees without eyes, moveswithout feet etc. and in other verses it is clearly stated that He has thousands of eyes andthousands of feet and hands. Here both the personal form and the all pervadingimpersonal form of the Lord are described.

In the Katha Upanishad (1.3.10-11) it is stated:

Beyond the senses are the objects; beyond the objects is the mind; beyond the mind, theintellect; beyond the intellect, the Great Atman; beyond the Great Atman, theUnmanifest; beyond the Unmanifest, the Purusha . Beyond the Purusha there is nothing:this is the end, the Supreme Goal.

And then again in the same Katha Upanishad (2.6.7-8) it is stated:

Beyond the senses is the mind, beyond the mind is the highest (created) Being, higher than that Being is the Gre at Self, higher than the Great, the highest Undeveloped. Beyond the Undeveloped is the Person, the all-pervading and entirely imperceptible.Every creature that knows him is liberated, and obtains immortality.


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Here it is more than clearly stated that the Purusha or the Person is the ultimate goal.There is nothing beyond this Supreme Personality of Godhead. Even though the Swamilikes to play with words and likes to interpret them in a matter that suits his way of thinking, the words in this verse are very clear and cannot be interpreted in any other

way. Here, all three aspects of God are stated and have to be accepted.

Further in the Katha Upanishad (2.2.15) it is stated:

The sun does not shine there, nor the moon and the stars, nor these lightnings not tospeak of this fire. He shining, everything shines after Him. By His light all this islighted.

Here it is also clearly stated that He shines. It is not said that there is an all pervadinglight that has no source. It is stated that He is shining and by His light all else is lighted. If an object is shining it must mean that the object must have form. Otherwise the statement

in the Katha Upanishad would have been The sun does not shine there, nor the moonand the stars, nor these lightnings not to speak of this fire. There is an all pervadinglight there and by this all pervading light everything is lighted . But no! It is clear that inHis abode there is no need for the sun or moon because the effulgence emanating fromthe body of the Supreme Personality of Godhead is more than enough to illuminate Hiswhole abode.

In the Srimad Bhagavatam (Bhagavat Purana 1.2.11) it is stated:

vadanti tat tattva- vidastattvam yaj jnanam advayam

brahmeti paramatmetibhagavan iti sabdyate

TRANSLATION

Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman , Paramatma or Bhagavan .

PURPORT (By Srila Bhaktivedanta Swami)

The Absolute Truth is both subject and object, and there is no qualitative difference there.Therefore, Brahman , Paramatma and Bhagavan are qualitatively one and the same. Thesame substance is realized as impersonal Brahman by the students of the Upanishads, aslocalized Paramatma by the Hiranyagarbhas or the yogis, and as Bhagavan by thedevotees. In other words, Bhagavan , or the Personality of Godhead, is the last word of the Absolute Truth. Paramatma is the partial representation of the Personality of Godhead, and impersonal Brahman is the glowing effulgence of the Personality of Godhead, as the sun rays are to the sun-god. Less intelligent students of either of the
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above schools sometimes argue in favor of their own respective realization, but thosewho are perfect seers of the Absolute Truth know well that the above three features of theone Absolute Truth are different perspective views seen from different angles of vision.

Incarnations of the Lord

When talking about incarnations of God, Swami Dayanand compares incarnations of Godto mere mortals. He says that God could not take on a form because that automaticallymeans that He would be subject to the same miseries as we do. Again he is underminingthe powers of God . Why wouldnt God be ableto take on any form He desires, made outof any elements He desires? And being God, doesnt that make Him capable enough, inwhatever body He desires, to not feel the miseries that we do? In the SvetasvataraUpanishad (6.5) it is stated:

He is the beginning, producing the causes which unite (the soul with the body), and,being above the three kinds of time (past, present, future), he is seen as without parts,

after we have first worshipped that adorable god, who has many forms, and who is thetrue source (of all things), as dwelling in our own mind.

And further in the Setasvatara Upanishad (4.14)

He who has known him who is more subtle than subtle, in the midst of chaos, creatingall things, having many forms, alone enveloping everything , the happy one ( Siva), passesinto peace for ever.

Here it is clearly stated: who has many forms. How can one then say that He isformless or that He doesnt take on any forms?

In the Rig Veda (7.100.6) we also find the following verse:

What was there to be blamed in thee, O Vishnu, when thou declarest, I amSipivista ?Hide not this form from us, nor keep it secret, since thou didst wear another shape in battle.

Here again it is stated that Vishnu wore another shape in battle, clearly implying thatLord Vishnu took on another form in battle. This clearly shows that Vishnu can take onany form at any time He wants to.

Srila Bhaktivedanta Swami explains in his purport to Caitanya Caritamrita ( Madhya 6.171):

A common brain in the conditioned state cannot conceive of how these inconceivableenergies abide in the Supreme Personality of Godhead, how He exists in His innumerableforms as the master of both spiritual and material energies, how He is the master of bothmanifest and potential powers, and how contradictory potencies can abide in Him. Aslong as the living entity is within this material world, in the condition of illusion, he


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cannot understand the activities of the inconceivable energies of the Lord. Thus theLord's energies, though factual, are simply beyond the power of the common brain tounderstand.

If we accept the inconceivable potencies of the Lord, we can understand how the

Supreme Personality of Godhead can appear within this material world without beingtouched or contaminated by the three modes of material nature.

From the st swe learn that there is a stone or jewel called a touchstone that cantransform iron into gold. Although the touchstone turns iron into gold many times, itremains in its original condition. If such a material stone can maintain its inconceivableenergy after producing volumes of gold, certainly the Supreme Personality of Godheadcan remain in His original sac-cid -n n form after creating the cosmic world.

Origin of the Soul ( jiva) and Matter (prakriti)

Further on page 221 the Swami states that the soul ( jiva, javatma ) is not originated fromGod but has coexisted forever with God. I quote The soul was never created. It isbeginningless like God and the material cause of the universe - primordial matter( prakriti ). The body and bodily organs were made by God, but they are all under thecontrol of the soul.

Here I am not contending the fact that the soul is beginningless. The Swami indicates thatthe soul has coexisted with God since the beginning but he doesnt state that the soul is apart of God. Also in other writings of the Arya Samaj is it nowhere to be found that thesoul is a part and parcel of God. He states that since the beginning, God, the soul, and

prakriti were always there but not that the soul and prakriti originate from God. Thismeans that even if God did not exist the soul and prakriti would still exist because theyare not created or dont originate from Him. My question here is then where do the soulsand prakriti come from? Of God we cannot ask this question because He is God, and weknow from the scriptures that it is useless to try to understand the nature of God. But bythis statement the Swami is making the position of the soul and of prakriti the same asthe position of God, of course with fewer powers. We know by logic that every effect hasa cause and that that cause is an effect of another cause. Because there cannot be aneternal chain of cause and effect, there must be an original cause of all causes. And thatcause of all causes, as quoted above from the Katha Upanisad (1.3.10-11) is the SupremePersonality of Godhead. But logic doesnt apply in these statements by theSwami,because in this case we have three origins to our chain of cause and effect. God,according to the Swami, is not the origin of the soul and prakriti.

Even though he himself quoted a verse from the Rig Veda (10: 48, 5) where God states:I am the eternal cause of the whole creation theSwami states that jiva and prakriti areseparate from the Supreme Lord.
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On page 243 of Sathyarth Prakash , the Swami is asked the question: Has not prakriti emanated from God?

His answer is: No, it is beginingless. He then goes on to quote three verses which in nomanner imply that prakriti is not originated from God. In contrast to his statement that it

doesnt emanate from God these verses state that God is the supreme cause of everything. "O Men, that All-pervading Being alone is the Lord of the imperishable prakriti - thematerial cause of the world - and of the soul and is yet distinct from both. He is theCreator of universe - the past, present and the future." YAJUR VEDA 21: 2

"That Supreme Spirit, form Whom all things proceed and in Whom they live and perish,is the All-pervading God. Aspire, O men, to know Him." TAITREYA UPANISHAD

BHRIGU , 1.

"That Great God should be sought after, Who is the cause of the creation, the sustenance

and dissolution of the universe." VEDAANT SHAASTRA I. 1,2. In the Chandogya Upanishad (6.2) It is clearly stated that in the beginning there wasnothing besides God, yet the Swami claims that the Vedas proclaim that in the beginningthere was God and prakriti (nature) and the jivas (living entities). Of course we agree that

prakriti and the jivas were always existent but we state that they originate from God.

On page 65 of Swami Dayanands book entitled Introduction to the Vedas he states:We read in theTaittiriyopanishad that from that self ( atman ) sprang ether ( Akasha ),from ether air, from air fire, from fire water, from water earth, from earth herbs, fromherbs food, from food seed, and from seed man. Man thus consists of the essence of food.

Must it be clearer that he is here acknowledging the fact that prakriti (ether, air, fire,water and earth) originated from God? How can he then state that prakriti does notemanate from God?

On page 233 he states: In the same way, the soul and the material objects can never beseparate from God as He pervades them, nor, all, can they be one with Him as they are innature different from Him.

By stating that the soul can never be separate from God he is admitting that we must be apart and parcel of God. Because if something cannot be separated from something thatmeans that it is a part and parcel of that something.

Further, he states that we are in nature different from him . I ask myself in which way?God sees, we see, God moves, we move, God speaks we also speak, God has strength,beauty, glory, fame, desire, will etc. and we, to some extent, also posses those qualities.God creates and to some extent the living entities can also make things. We livingentities, because we are eternal parts and parcels of God, have many of the same qualities


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of God but we dont have them in the same quantity as God. And thats why He is Godand we are His eternally separated parts and parcels which originate from Him.

In the Brihadaranyaka Upanishad (2.1.20) it is stated:

As the spider comes outwith its thread, or as small sparks come forth from fire, thus doall senses, all worlds, all Devas , all beings come forth from that Self The Upanishad (thetrue name and doctrine) of that Self is 'the True of the True.' Verily the senses are thetrue, and he is the true of the true.

The Mundaka Upanishad (1.1.7) states:As the spider sends forth and draws in its thread, as plants grow on the earth, as fromevery man hairs spring forth on the head and the body, thus does everything arise herefrom the In destructible.

And in the next verse of the Munadaka Upanishad it is stated that matter also comes forth

from Him.Thus it is clearly stated that everything comes forth from the true Self.In the scriptures different analogies are given to illustrate the position of the soul inrelation to God. The relationship between fire and sparks are one of them. The sparksemanate from the fire but at the same time are not one with the fire. In essence theycontain the same quality, both produce heat and light, but in quantity the spark is muchless than the fire. Also the sun and sunrays analogy is common in the scriptures. Herealso the rays of the sun are hot and luminous but they are not the sun and they dont havean existence independent of the sun. If there w as no sun there wouldnt be any sunrays. In the same way, although the jiva and prakriti may not have been physically created byGod, God is their cause. So indirectly God does create them. If God did not exist, the jiva nor prakriti would exist, we can conclude therefore that God is the origin of the jiva andof prakriti .

Srila Bhaktivedanta Swami explains in his purport to Caitanya Caritamrita ( Madhya 6.172):

The first verse of the Brahma - s t is t to brahma j j s: "We must now inquireinto the Absolute Truth." The second verse immediately answers, j nm y asya y t : [SB 1.1.1] "The Absolute Truth is the original source of everything." J nm y asya y t does not suggest that the original person has been transformed. Rather, it clearly indicatesthat He produces this cosmic manifestation through His inconceivable energy. This isalso clearly explained in the Bhagavad - t (10.8) , where K a says, m tt s v

pravartate : "From Me, everything emanates." This is also confirmed in the T tt yp n (3.1.1) : yato v mn b tn jy nt. "The Supreme Absolute Truth is that

from which everything is born." Similarly, in the Mu p n (1.1.7) it is stated, y t o -nb s j t tca : "[The Lord creates and destroys the cosmicmanifestation] as a spider creates a web and draws it back within itself." All of these s t sindicate the transformation of the Lord's energy. It is not that the Lord undergoes
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direct transformation, which is called p m-v . However, being very anxious toprotect rla Vy sadeva from criticism,akar c rya became a pseudo gentleman andput forward his theory of illusion (vivarta -v ). akar c rya concocted this meaning of p m-v , and by word jugglery he endeavored very hard to establish p ma-v as vivarta -v .

Here Srila Bhaktivedanta Swami makes the point clear that everything, including the jivaand prakriti emenate from the Supreme Personality of Godhead.

The explanation of achintya-bheda-abheda tattva is as follows :

The theological tenet of achintya-bheda-abheda tattva reconciles the mystery that Godis simultaneously "one with and different from His creation". In this sense Vaishnava theology is not pantheistic as in no way does it deny the separate existence of God in Hisown personal form. However, at the same time, creation is never separated from God. Healways exercises supreme control over his creation. Sometimes directly, but most of the

time indirectly through his different potencies or energies (Prakrti ). Examples are givenof a spider and its web; earth and plants that come forth and hair on the body of humanbeing.

"One who knows God knows that the impersonal conception and personal conception aresimultaneously present in everything and that there is no contradiction. Therefore LordCaitanya established His sublime doctrine: acintya bheda- and -abheda-tattva --simultaneous oneness and difference." The analogy often used as an explanation in thiscontext in the relationship between the Sun and the Sunshine. For example both the sunand sunshine are part of the same reality, but there is a great difference between having abeam of sunshine in your room, and being in close proximity to the sun itself.Qualitatively the Sun and the Sunshine are not different, but as quantities they are verydifferent. This analogy is applied to the living beings and God - the Jiva being of asimilar quality to the Supreme being, but not sharing the qualities to an infinite extent, aswould the Personality of Godhead himself. Thus there is a difference between the soulsand the Supreme Lord.

Liberation

On page 283 of Sathyarth Prakash the Swami is asked Does the soul, once beingemancipated, ever become subject to birth and death again?

His answer is: It is not true that the emancipated soul never returns to this world becausethe Veda contradicts this vi ew. He then goes on to give some quotations from theVeda and some other scriptures, which after reading a few translations thereof I cannotunderstand on what he bases his statements.

Again here I must say that the Swami uses parts or maybe even concocts parts to suit hisway of thinking and ignores other quotes from the scriptures which go against his way of thought.
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In the Katha Upanishad (1.3.7- 9) it is stated: 7. He who has no understanding, who isunmindful and always impure, never reaches that place, but enters into the round of births.'8. 'But he who has understanding, who is mindful and always pure, reaches indeedthat place, from whence he is not born again.'9. 'But he who has understanding for his

charioteer, and who holds the reins of the mind, he reaches the end of his journey, andthat is the highest place of Vishn u.

Here it is clearly stated from whence he is not born again. How can the swami thenclaim that the emancipated soul returns to the cycle of birth and death.

And in the Svetasvatara Upanishad it is stated: He who has known Him Who is moresubtle than subtle, in the midst of chaos, creating all things, having many forms, aloneenveloping everything, the happy one (S iva), passes into peace for ever.

Here it is also clearly st ated: Passes into peace forever.

In the Chandogya Upanishad (8.15) it is stated he who behaves thus all his life,reaches the world of Brahman, and does not return, yea, he does not return.

And I can go on and on. The point is that it is stated that once the soul reaches liberationit does not return. The questions that now arise are: What is liberation? What is theliberation talked about here from where there is no point of return? Are there differentkinds or stages of liberation?

As we know there are different planets in this material world, as described in the Vedicscriptures. There are heavenly planets, earthly planets and hellish planets. Coming fromthe hellish planets into the earthly planets is also a kind of liberation from those regions.In the same way, going from earth to the heavenly planets is also a stage of liberation.Also going into the Brahmajyoti , where one experiences total bliss for millions andmillions of years, is a form of liberation. But, as explained in the Vedic scriptures, thesekinds of liberation are temporary. It may last for a million years, but because the soul isstill in this material world it is subject to the miseries thereof, and eventually the soul willfall back down to the earthly or hellish planets.

But what is evident from the scriptures is that there is an abode beyond this materialworld. The abode where God resides. The abode from where, after having reached it,there is no return. An abode that is beyond matter and the influences thereof.

In the Mundaka Upanishad (1.2.5-13) we find the following statemants:

5. If a man performs his sacred works when these flames are shining, and the oblationsfollow at the right time, then they lead him as sun-rays to where the one Lord of the

Devas dwells.


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6. Come hither, come hither! the brilliant oblations say to him, and carry the performer of sacrifice on the rays of the sun, while they utter pleasant speech and praise him, saying:'This is thy holy Brahma-world ( Svarga ), gained by thy good works.'7. But frail, in truth, are those boats, the sacrifices, the eighteen, in which this lowerceremonial has been told. Fools who praise this as the highest good, are subject again and

again to old age and death.8. Fools dwelling in darkness, wise in their own conceit, and puffed up with vainknowledge, go round and round staggering to and fro, like blind men led by the blind.9. Children, when they have long lived in ignorance, consider themselves happy. Becausethose who depend on their good works are, owing to their passions, improvident, they falland become miserable when their life (in the world which they had gained by their goodworks) is finished.10. Considering sacrifice and good works as the best, these fools know no higher good,and having enjoyed (their reward) on the height of heaven, gained by good works, theyenter again this world or a lower one.11. But those who practice penance and faith in the forest, tranquil, wise, and living on

alms, depart free from passion through the sun to where that immortal Person dwellswhose nature is imperishable.12. Let a Brhmana , after he has examined all these worlds which are gained by works,acquire freedom from all desires. Nothing that is eternal (not made) can be gained bywhat is not eternal (made). Let him, in order to understand this, take fuel in his hand andapproach a Guru who is learned and dwells entirely in Brahmaan .13. To that pupil who has approached him respectfully, whose thoughts are not troubledby any desires, and who has obtained perfect peace, the wise teacher truly told thatknowledge of Brahman through which he knows the eternal and true Person.

In these texts it is clearly stated that there is an abode where the Lord of thedevas dwells. It is also made clear that this abode is higher than the heavenly planets, whichone attains after doing good deeds.

Further in the Mundaka Upanishad (3.2.1-8) it is stated:

1. He (the knower of the Self) knows that highest home of Brahmaan , in which all iscontained and shines brightly. The wise who, without desiring happiness, worship thatPerson, transcend this seed, (they are not born again.)2. He who forms desires in his mind, is born again through his desires here and there. Butto him whose desires are fulfilled and who is conscious of the true Self (within himself)all desires vanish, even here on earth.3. That Self cannot be gained by the Veda, nor by understanding, nor by much learning.He whom the Self chooses, by him the Self can be gained. The Self chooses him (hisbody) as his own.4. Nor is that Self to be gained by one who is destitute of strength, or without earnestness,or without right meditation. But if a wise man strives after it by those means (by strength,earnestness, and right meditation), then his Self enters the home of Brahmaan .5. When they have reached him (the Self), the sages become satisfied through knowledge,they are conscious of their Self, their passions have passed away, and they are tranquil.


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The wise, having reached Him who is omnipresent everywhere, devoted to the Self, enterinto him wholly.6. Having well ascertained the object of the knowledge of the Vednta , and havingpurified their nature by the Yoga of renunciation, all anchorites, enjoying the highestimmortality, become free at the time of the great end (death) in the worlds of Brahm .

Here again we see word of the highest home of God and that the self enters that highesthome.

Again I will quote some verses previously quoted from the scriptures:

tad visnoh paramam padam sada pashyanti surayahdiviva caksurstatam || RV 1.22.20 ||

This states that the seers see always that "Supreme Abode" where Sri Vishnu resides.

tad vipraso vipanyavo jagrvamsah samindhatevisnoryat paramam padam || RV 1.22.21 ||

Another reference to the "Supreme Abode" of Vishnu .

The list can go on, but I think that the reader gets the point and is able to see the truthalready. The conclusion is that there is no more falling down into the cycle of birth anddeath once the soul reaches that highest abode of God, which is the highest form of liberation.

Astrology and ghosts

On page 73 of Sathyarth Prakash , it is stated that the science of astrology must bedisregarded, because it is fraud and no one should ever teach or learn about this subject.

A meteorologist can predict what the weather will be in three days by observing themovement of the clouds and the wind etc. In the same way an astrologer observes thepositions of the planets and the stars, and can predict what the fate a person born under acertain formation of stars will be, when that person is under the influence of anotherformation of planets and stars. Why is it then fraud?

He also says that ghosts and spirits dont exist. I dont really want to go too deep into thestudy hereof but by the stories that we hear from so many people everyday we mustconclude that ghosts and spirits do exist. The swami strongly supports the evidence of cognition. So by the evidence of so many thousands of people everyday we must acceptthe existence of ghosts and spirits. There are also many stories in the Puranas supportingthis fact, but as I said earlier I dont wish to go too deep on this topic.

More Contradictions


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Although Swami Dayanand invested years of his life trying to find the truth and trying topreach the truth, it seems that h e didnt understand the whole truth. The swami was bornin a well off family to parents who accepted the form of God. Yet what the swami saw

going on around him, how worship was being done in temples, how badly the deities inthe temples were being treated, and how much his family suffered after the death of hissister, compelled him to start his search for the truth. Sadly enough he never found thewhole truth. The contradictory statements made in his book, Sathyarth Prakash , provethis. Besides the topics spoken about earlier, there are also other contradictory statementsmade by the swami of which I shall briefly state a few.

On page 206 he is asked: How can you prove His existence?

He answers: By the evidences of direct cognition, Inference, Testimony and History.

And again on page 217 he is asked: Can the existence of God be proven by DirectCognizance? His answer here is: No.

He also states that God cannot create new souls (page 266) because if He were to createnew souls the substance out of which they were made would run dry , but at the sametime (page 213) he admits that God stands in need of nobodys least help and Heaccomplishes all of His work out of His own infinite power. If God wouldnt be able tocreate new souls, then the swami must think that God does not posses infinite powers.We know that God doesnt create souls because soulsare His parts and parcels, but mayHe entertain the desire to create souls would ntHe certainly be able to. Otherwise Hewouldnt be God.

On page 224 he states that the soul is very subtle and that God is even subtler andpervades the soul. In this case, at the end of time, how can the more subtle soul then gointo rest in the less subtle God? Here again is evidence that the swami doesnt realize thethree aspects of God. And by stating that the one is subtler than the other the swami isalso admitting that both have form, however subtle that form may be.

Also that fact that the swami states that God, the souls and matter always existed makesthat God is not the creator! He should then be compared to a potter who takes alreadyexistent matter (clay) and makes a pot out of it. God should then be qualified as theshaper of the universeand not the creator . Because according to the swami God didnot create these things.

On page 279 he is asked: Where does the soul live when its emancipated? His answeris: In god. Yet elsewhere in his book he states that the soul falls back down from thestage of emancipation, and one of the reasons he states is, because otherwise, accordingto him, heaven will become over -crowded, there will be arrivals and no departures. Butif the soul lives in God when he is emancipated, and God is unlimited, then there must beenough room in Him for an unlimited number of souls to live in. Or not?
http://f/divyang/demo/dwn/satyarthprakesh/test.htmlhttp://f/divyang/demo/dwn/satyarthprakesh/test.htmlhttp://f/divyang/demo/dwn/satyarthprakesh/test.html


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Another major contradiction is the fact that the Arya Samaj claims that God iseverywhere, which I totally agree with! But this means that we are currently in Him. NowIm wondering whether it has occurred to them that if we are presently already situatedwithin God, then where do we go to when we are liberated. Is it another part of God? And

if it is another part of God, then they have to admit that He has form, because onlysomething with form can have parts. And if they claim that we are not in Him, then theyare admitting that He is at a distance from us, which means that He has boundaries, andthat His boundary stops at some distance from us. This again is also admitting that He hasform, because only something with form, however subtle it may be, has boundaries. Anall pervading energy has no boundaries, because it is all pervading.

This same point brings another contradiction with it. Swami Dayanand has also said inhis books that at the time of destruction everything again goes into God, but if we arealready within God then where is it that we go?

The fact alone that they claim that when one is liberated one goes into God isadmitting that God has form. And stating that at the time of destruction everythinggoes back into God also admits this fact. If He didnt have form how couldeverything go into Him? How would a formless God be able to hold all of hiscreations within Him if He didnt pos ses form? How could something go into aformless something? When one says that he is going into something, it means thatthat something has boundaries, at present you are outside of those boundaries andwhen you go into it its boundaries you are in it. Anything that has boundaries hasform, and that form ends at its boundaries. Even outer space has its boundaries andthat which is in its boundaries is called outer space, anything outside of thoseboundaries is not outer space. So even outer space has form.

Conclusion

There was once a frog living in a well, going about his daily activities and thinking thatthere was nothing else in existence beyond the well. One day another frog accidentallyfell into that same well and became friends with the first frog. The second frog told thefirst frog about the grandness of the world outside of the well. He told him about the vastoceans and seas where there is no end to the water. He told him about the forests and

jungles, the towns and cities, the houses and skyscrapers, the cars, buses, trains, boats andairplanes. The first frog sat quietly listening to the second frog and thought to himself thatthe other frog was totally crazy and had an extra-ordinary imagination.

This story illustrates the fact the there is much more out there than we can perceive.Being stuck in the well, the frog was unable to ever get out of it to see for himself that thestories of the second frog werent just fiction. Being stuck in his ignorance and notwilling to accept the authority of the second frog, the

refutations of arya

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