PREFACE, This little book is the En swat Swami Dayanand Sar, Ratnamala” which isa Pill giving definitions of the “words and es ~sstons” that one generally reads in the 1 taphy= ne late had of exposition, in many issues of the said paver and » this Merrint sics. The Translator Bawa Arjun % lamented Editor of the “Arva Patz published its translation with notes after being revised they are all colieetei in one little book and published by the Pa-+ Sabha authorities to whom the transiaier has presented it, for the benefit of the secker- after the soul consoling philosophy.ARYODDESHYA RATNAMALA oR The Garland of the Gems of the Arya Mission BY MAHARISHI DAYANAND SARASWATI PRANSLATED INTO ENGLISH BY Bawa Arjansingh Late lamented Editor, “Arva Patrika.” Printed & Published by the VEDIC YANTRALAYA AJMER, 3 ved kdition, ) 2023 Vikram Price 2uou Copies. § 142 Dayandabda ( per copy 10 NP: LRIERT NIM RE RIE, RENESerer eee C4 Oe C4 Bt oie « ‘ Arpoddeshpa Batnamala. i Bees tote tae ees Eee eae oes 1, gsae (God) (The Being] whose attributes, actions, egsence and nature are true, who as regards his attributes, is pure inteliizence, one without a second, almighty, in- eorpo*eal, all pervading, eternal, infinite &e; who is by nature imperishable, omniscient, all-happiness, holy, just, merciful, whose acts consist in creation, sustenance and dissolution of the universe and in dispensing fruits of - men according to their merits and demerits, is God. Nore—There are ue definite and precise words in English for Guna, Karma and Svadhava. The Sanskrit terms are very comprehensive in significance and cannot be expressed without long phrases in English which ought to be avoided, as far ae possible, in translation in as much they invest it with asense of ambiguity. We therefore for want of batter words retain the use of ‘attributes actions and nature.’ An idea however as to the real connotation of these terms will be gained as the reader progresses through this work. The defination No, 78 ought ty be carefully read in this connection. Pure intelligence is the literal rendering of “kewal cheten.’ But the expression ig not to be taken in the Veduntic sense, for it is by no means synonymous with ‘a vast mass of objoct less thought’. God according to the(2) Vedas is ever living reality, possessed of high and sublime- attributes and not as a mere thought. He is essentially an. individuality, a substance as opposed to non-entity. The subject has been comprehensively dealt with by Maharishi Dayanand Saraswati in the 1st and 7th chapters of his world renowned work, the Satyarth Prakash, 2. ‘qui The right fulfilment of the will of God, just regard for alj (without the Jeast) Vyas (whatever); righteous line of action which by reason of its being sus- ceptible of direct proof and in consonance which the teachings of the Vedas is Vharma. Note—Pratyaksh is first of the eight kinds of Pramanas in Sanskrit, It is defined in the Nyaya Shastra as gftg- anlahadiesd sracaeaairaReaaarna saga | The knowledge arising by the contact of senses with objects admitting of no doubt and not invalidating the testimony of consciousness, is called Pratyaksh. The Veda being the word the of God, its injunctions are obligatory upon al]. For further information on this subject see Sutyarth Prakash pages 164,165,166,167* and. the Veda Bhashya Bhumika (another work of the Moharishi) chapters 1 and 2. See defination No. 95, 3, waxi Indiscriminate regard for one’s selfish in— terests, involving disobedience of the will of God and de- liberate injustice; a [ course of conduct ] which by reason of its being allied with ignorance, stubbornness, pride is. * See edition No, 32 of 2015 Vikrami.(3) . against the [ injunctions of ] Vedas and calls for universal renunciation, is Adharam. Nore—Pakshpat Sahit Annyaya literally means ‘injustice with partiality” but we have rendered it into “deliberate injustice” for that word is appropriate and fully covers the sense implied by Annyaya. 4, gaa The impartation of amiable qualities as know- ledge &., noble conduct as truthfulness &e, is Punya. Nore—The idea herein expounded, of Punya ought of be fully borne in mind, since there are very crude notions in vogue about it. The policy of “end justify the means” is regarded by many to be Punya; there are others who seem to think that Punya consists in doing unselfish deed, however unrighteous they may be. Were the Punya duly understood, the enormous charity that goes at present to spread demoralisation in the world by placing large sums of money within the reach of undeserving and wicked people, could be diverted into healthy channels and made an effective mean for the amelioration of our people. It must be distinctly understood that there can be no virtue or Punya outside righteousness and any act of charity or benevolence that leads or is calculated to lead to evil is sin and not virtue, 3. qq (Sin) That whichis the reverse of Punya and consists in untruthfulness &e., is termed Pap, Note—Pap like the Punya, is also not carefully deter- mined, ‘There are various interpretations of a more or(4) legs fiexible character put upon it by interested and ignorant men but they must all be rejected, involving as they do an idea of unrighteousness in some form or other. 6, a@aatey (Truthfulness) The faithful expression of one’s mind, after divesting it of (Impossibilities) is called Satya Bhashan, Nore—The condition imposed in the definition ought to be vividly kept in mind, for nothing that is impossible or Asambhav, can be true. 7. faeqraray ( Falsehood ) The opposite of Satya- Bhashan, i.e., faithful expression of one’s mind, &e., is Mithya Bhashan. Nore—Mithya Bhashan implies a perversion of the nternal sense of truth, and in the case of pure minded persons this forms a standard of discernment as to their deviation from truth and Dharma. 8. fara The belief of which the besis ( Mul ) aim (arth) and result (phal] are assuredly true, is Fishwas. Note—Nothing carrying such a precise idea about Vishwas has yet been advanced by any rel:gious deno- mination. As Vishwas is closely interrowen with the net of our everf daylife, isis of the utmost importance thas its connotation were fully comprehended and laid to heart, for it is not wnoften that in this world of ours, things false and absurd are palmed off as true and genuine in the ame ef Vishwas,(53 9, siffena The reverse of Vishwas and devoid of definite aim (Tatwa Artha] is called Avishwas, Note—Taiwa Arth signifies definite and true end, Any thing that is devoid of that end is the reverse of all that is Vishwas is Avishwas. The preliminary A @ implies negation. 10. quale The realization of God by means of Sat- Vidyu which is conducive to supreme bliss in this life, in the next, and in salvation, is called Parloka. 11. sqqzaits The reverse of Parloka consists princi- pally in the experience of pain, and is catled Apurloka Norge—Aparloka is something synonymous with pain and suffering due invariably to evil acts, 12. aeA (Birth) The (state) attainment by the soul of physical organism by which it is rendered capable of action, is called Janma. Nore—The sou], it may be ramarked, is capable of actionsin Moksha (salvation) also, since it can go wherever it likes, but ib is without a corporeal body in that exalted state. The Janma means incarnation of the soul in the physical body endowed with faculties of thinking and organs of actions. The difference between Moksha and Janma being the in that former the spirit is in a state of perpetual bliss without gross physical organism, and free to move in illimitable expanse of the universe; while in thea (6) latter it is clothed with material garb ordinarily called the body and is subject both to pain and pleasure with powers of locomotion restricted only to this world, ¥ 13. avy (Death) The separation of the soul from the body through which it works, is called Maran. Nore ~The definition shows that there is a life beyond the grave, Maran implies nothing more than the shuffling off of the mortal coil by the soul. 14, tai (Heaven) The attainment by the soul mainly to happiness and to things (environment &c,,) conducive to happiness is called Swurg. 15, ava (Hell) The experience by the soul principally of pain, its situation amid environments which generate pain, is called Narak, Nors—WNarak implies negation of Swarg. The terms are antithetic, 16 fae True knowledge of substances from God down to earth involving appropriate use of all things, is called Vidya. Nore—Interpreted in other words Vidya means knowledge of things as they exist, 17. af&et The opposite of Vidya in the form of doubt, darkness and ignorance, is called Avidya. Note—There is perhaps no word in the whole range(7) of the Sanskrit language which has given rise to so many -disputes and quarrels as Avidya. It is the corner stone of the Vedantic philosophy 18. qegea Persons who are truth-loving, righteous, learned, well-wishers of all and cherishers of high aspira- tions, are called Satpurusha. Noru—Persons devoid of Pursharth (high aspirations} eatnot be called Satpurusha, We ought to be particularly eareful in the use of this word, It is a common mistake -to dignity Sadhus, most of whom are idlers, unproductive -eonsumers and mendicants, with this exalted title. But -ghis is a gross misapplication of the term, which should be atudiously avoided, for words degenerate and lose their high significence by misuse. 19. avaggag The (company) which leads (one) to the rejection of untruth and the acquisition of truth, is Sut-Sung and that which involves the soul into sin, is Kusang, Note—Sat-Sung primarily means that sort of associa- “tion which is conducive to a healthy development of cha- racter; Kusang is its reverse and means that company which leads to crime and wickedness. 20. dri Cultivation of knowledge, self-reflection, divine adoration, righteous living, association with truth (Satya ka Sang), continuence (Brahmcharya), control of senses, rshese and (similar) other noble. acts, are called Tirath, in(8) as much as, the soul can, by their help, steer safely across the ocean of misery, Note—Tirath affords an apt illustration of the dege- neracy of the words. It is now applied to every city in which there isa shrine of some important and well known gcd, 21. wf The contemplation, declaration ( Kathan ),. right enunciation, andition of the attributes of God or other substance ( Padarth ), constitute Stuti. Note— Stuti, when spoken in connection with sub- stances, means the ascertainnent of their properties with the object of bringing them into appropriste use exd nok their worship, 22, eqfa @r qa The inclination towards a stbstance consequent on the contempiaticn of its attributes &c., is the fruit of Stuti. Nore.— Preeti in the difinition means “conception” and not attainment; for that renders the definition am- bigious and unintelligible. 23, faear The diffusion of wrong ideas (mithyagyan) indulgence in wrong statements, persistence in falsehood by which defects are held up in place of virtues, is called Ninda. Norr,—The common idea about Nindais ‘back biting” but the word does by no means exclusively convey thas.(9) a notion. It is spirit of extreme cynicism accompanied by deliberate disregard of truth, whether that be in the presence of the person, traduced or in his absence. 24, spar The imploration of the help from God or from a powerful person for the achievement of noble ends, after one’s utmost exertion, is called Prarthna. Note.—The distinction ‘after one’s utmost exertion’ ought never to be lost sight of. Prayer does not signify object supplication; but sincere and earnest wish for enlightenment and help after the exertion of one’s whole might, 25. sniat ei Ga The disappearance of pride, mildness. of disposition, exertions for imdibing virtues and intense love (towards Gad), are the result of Prarthna, Nore.—Peace of mind and arduent love for truth and Dharma are the legitimate consequence of Prartina, In such condition selfishness is completely effaced from the mind of the devotee and he strives tor the universal good of all. 26. suaat The absorption into the blissfulness (Anandswarup) of God, is termed U'pasna. Note.—Upasna comes from Up which means near and Asna which means seat, It signities sitting near or association with God, or, in other words, realisation of the: Divine Being. 27, fag'aluaa The contemplation of the Divine~~ (10) ‘Being as essentially free from sound, touch, form, taste, -odour, combination, separation, lightness, heaviness igno- tance, birth, death, pain, &., is Nirgunopasna. Note.— Virgun is generally used in the sense of ‘Devoid of qualities’ in the orthodox theology. But that is wrong, for if there were no quaiities in God how can there be a world | Nothing can proceed from a being which has no intrinsic attributes. Experience and common sense are both opposed to the orthodox idea, Tgere is nothIng in the universe that is without qualities and to speak of a substance as Nirgun involves a contradiction in terms. God, as the Creator of innumerable things that possess qualites, cannot himself be without attributes. He is assuredly possessed of Gunas and those too of the highest order, He is all that is holy, noble, and best. The only negation that can be predicated about him is that of evil, wickedness, birth, death, &e. 28, agaiqarat The contemplation (of God) as omni- scient, almighty, pure, eternal, all-bliss, all-pervading, one, primeval, universal creator, universal sustainer, universal ‘Jord, universal regulator, all-cognisant. blissful dispenser of happiness to all, universal father, author of the universe, just, merciful, &., is the Saguna Upasna of God. Nore,—Perhaps no terms are so grossly misinterpreted a3 Saguna and Nirguna Upasnaby the Hindu theologians, Nirguna Upasana according to them, means contemplation of God as a being utterly devoid of qualities which is an impossibiliy, since the mind cannot, by the very constitu-(11) tion of its nature, conceive anything absolutely without attributes. Sagun Upasna is commonly explained as the contemplation of God a3 a Being possessed of form, dimensions, modality &,, Which is absurd, for God is formless and above the bondage of spirit, The subject has been fully dealt with by Maharishi Daya Nanda in his Satyarth Prakash Chapter 7, along with other ques- tions of kindred character. 29 afte (Salvation) Condition of perpetual happiness consequent on the attainment of God after redemption from evil deeds, birth and death. &c.,—the ocean of misery—is called Mukti. Nors—Happiness is by no means synonymous with physical pleasures. According to the Vedic religion the Mukta means freed from physical bondage, He enjoys spiritual bliss and can visit any region that he likes. 30. gfe & arava ( means of attaining salvation) Con- templation (Stuti), service (Prarthna), and devotion (Upasna) of God, as already described, righteous conduct, charitableness, good company, faith, self-enlightenment (Tirath), performance of altruistic works and renunciation of evil actions, &.. constitute Mukti ka Sadhan. Nore,—Salvation is not so easy of attainment as some people would make it out to be. A dip in the Ganges, a mere reading of the Ramayana or Mahabharata, a recita- tion of certain scriptural passages—each of these is considered by itself sufficient for the Mukti. But unless(12) there is a harmonisation of Gyana, Karma and Upasna i... unJess a man combines with devont meditation, right- eous conduct and enlightenment, the attainment of Beati- tude is an impossibility. 31, wal (Agent) (The person), who ie free to act ie, who has full control over all means [conducive to an end} is called Karta. 32, spe (Cause) (The means), by which the agent ean accomplish an object and without which that object is not possible, is called Karan. 33, SWeAsta (material cause). (The substance) which is essential to the existence of thing, such as earth to that of pitcher, is called Upadan Karan. 34, fafraatem (Efficient cause) The agent, euch as potter in the manufacture of pitcher is called Nimitta Karan. 35. araaqarma The instrument, ( by which a thing is accomplished ) is Sadharan Karan, It also includes direction, space, light &c. 36, af (Effect) That which assumes tangible form by the particular combination of some substance is called Karya, Note.—There is close and intimate connection between Karan and Karya, so much that the negation of one implies the negation of the other, The Shastra says:(13) ‘ aus Bahia: the nonexistence of cause implies the non-existence of effect. 30. a@f& (Creation) The transformation, by particular combinations, according to the law of Creator of (primor- dial) causal substance into innumerable forms as effects, in which case it is rendered worthy of transaction (Vyavhar), is called. Srishti. Norx.— ‘Creation’, in our phraseology, is an equivalunt to manifestation. It implies ‘making’ when spoken in connection with the special reference to the Divine agency, For faller information see Satyurth Prakash page 171* and Satya Dharma Vichar question Ist. 38. aufa (Species). (The form of existence), which subsists from birth to death, which is common toa number of bodies and which is God-made, such as man, cows and trees &e., is termed Jati. Nore.—Jati is also used in the sense of ‘caste’ in this country. But the real meaning of the term is species or that ferm of existence that preserves from birth to decth, the caste being liable to changes. 39, ageq The being who does not take to any work without thinking over it, is called Manus hya. Nove.—Manushya has been defined as Mananshil h means thoughtful. No person haga right to be d Manushya whe does not carefully determine his calle * Sec eddition No, 32 of 2015 Vikrami.(14) ideas, deeds &c, The term is synonymous with motutha and Vipashehit see Nighantu Adhaya 8, Khand 15, 40, seq People, who are of noble disposition, are righteous, altruistic, embodiment of true knowledge and are the permanent inhabitants of Arya-Varta, are called Arya, Nore.—Arya is used in two sense. Those who are noble, do righteous act, encourage the study of the Shastras &., are called Arya and those living in Arya- Varta whether they be Mohammedans, Christians or belong to any other denomination also Arya. This secondary title is applied to them by virtue of their residence in shades of interpretation. Al, greajad ar The tract bounded by the Himalaya, Vindhyachal, Indus and Brabamputra, is called Arya- Varta. Nore,—This tract was the favourite residence of the ancient Aryas. It is very fertile and rich in natural scenery which induces » contemplative state of mind in the case of spiritually inclined people. 42, azq Anarya, unrighteous men that is men possess- ing characteristics oppossed to those of the Aryas and living in places different from those inhabited hy these latter Aryas, decoits, thieves, murderers, and men of evil habits, are called Dasyus. Nore.—Dasyu is also Anari in the Shastras.(15) 43, af ( Caste ) That ( station in life ) due to one’s: merits ( Guna ) and actions ( Karma ), is called Varna. 44, aq % Fq( Orders of Caste ). The Brahmans,. Kshatriyas, Vaishas and Shudras make up the divisions of Varna or Varna ka Bhed. 45. ara [The stage in life] in which one exerts one- self to the ntmost for the acquisition of noble virtues, and performs good deeds, is called Ashram, \ Nore.— Ashrams serve a very important function in the economy of society. 46, araa % Hq ( Ashram stages ) (1) Brahmacharya which consists in the acquisition of noble virtues such as true knowledge, enhancement of physical and spiritual strength by practising continence; (2) Grihastha which consists in begetting off-spring and practical realization of knowledge (previously acquired) and righteous con- duct : (8) Vanprastha, which is spent in introspection and- calm meditation; and (4) Sannyas, which is devoted to altruistic pursnits,—these—are the various stages of Ashram or Ashram ke Bhed. Note—Abstinence from sexual intercourse, it must be remembered, has to be observed in three Ashrams— Brahmacharya, Vanprastha,and Sannyas and not only in one. The non-mention of the restriction in connection with the last two does not imply that sexual indulgence is allowed in them. The vital energy being extremely necessary for the difficult function connected with these-(16) Ashrams it is desirable that it should be carefully preserved and kept intact. 47, aa (The various righteous acts) from Agnihotra to Ashwamedha, mechanical and scientific operations in the interests of humanity, are called Yajna. Norg.—Animal sacrifices have nothing todo with Yajna. Yajna is a word of very sacred significance and should never be used in a bad sense. 48, wa The operation of the soul by means of Mana, senses, and body, are called Karma, 49. fisamra( The action )done in the present is Kriyaman. 50, afaa The impression left on the mind by an act done in the present is Sanchit. 51, mesg The result —pain or pleasure as the case may be—of previous actions is Prarabdha. Nore.—This subject is but another form of ex pression of the question of ‘liberty and necessity, 52, wale qapy (Things essentially eternal ) God, goul and the material cause of the world, are Anadi Padarth, 33. sa a amfg gard ( Things Phenomenally eternal) The phenomenal world, actions of souls and their (Sanyoga Viyoga ) are Pravak se Anadi.(7) . Note.—Pravah se Anadi means ‘phenomenally eternal’, 54. ‘waifgeaeq (The nature of eternal) beginningless, causeless i, @., self-existent from eternity is Anadi ke Swarup. 5d. geard Utmest exertion of physical body, mind, speech and pecuniery resources in pursuit of noble objects, is called Purusharth. 56, geal & Hq (1) The desire for the attainment of an nnattained object; (2) the preservation of that which has been attained; ( 3 ) the increment of that which hes been preserved; ( 4) and the empleyment of that which haa been increased the furtherance of truth and works of universal welfare are the four divisions of Purusharth or Purusharth ke Bhed. 57, quqaie Full exertion for the gvod of all in which body, mind and money-—none of these—is spared, is Parapkar. 58, finer (‘The course of conduct] which consists in rbiding good qualities and rejecting the bad ones, is aniled Shishtachar. . a9 maray (Righteous conduct) The Vedic line of teticn which has al) aloug been followed by the righteous people from the beginning of the crestion up to the ent duy in which truth alone -is acted upon and th rejected, is Sadachar. 80. faargers The four Vedas, the Word of God, primevel ard embodiment of truth, are Vidyapustak,(18) 61, stad (The teacher) who, after indoctrinating (the pupils) in righteous conduct imparts him instruction in all departments of knowledge, is Acharya. Norg.—In the olden times the connection of the child with the Achurya (teacher) was not for afew hours aday as is the case now, but the whole day and night The Acharya, not ouly imparted secular and spiritual education but also looked after their morals, surerintended their affairs personally guided them all slong their Brahma- charya carreer. 62. qa The father is called Guru because he nourishes and brings up the child and since the very time of hia conception and (the teacker) is also called Guru, because he dispels the darkness of ignorance by preaching truth (Sattyordesh). | 63. afar ( The person ) whose time of arrival and departure is not certain, who is hignly advanced in know- ledge, who gees everywhere with the philanthrophic object of spreading enlightenment among the people, is Atitht. Nore. —Atithi jenerally belongs to the Sannyas order because no other Ashram can produce a man of such high and noble type 2 qaifaerara: qawital Raga enfier: aaakeaegakauka ferarmafion age: afta arafaetta, eualea || Those who are perfectly learned, altruistic, master of senses, righteous, truthful, free from fraud, without any(19) fixed ahode, are atithi. See Punch Maha Yajna Vidi page 50.* 64. qaraaaqat The gratification of living parents, teacher (Acharya), Atithi and God, by appropriate veneration &c., is Panchayatan Puja, 65. gat The due respect of a being, possessing intelligence is Puja. Novs.—Puja implies appropriate reverence. The term is to be used only in connection with a rational being. Ib is a height of absurdity to use it. with respect to a biock of stone or statue of clay except in so far that these things are to be used ag instrument for the attainment of a wordly or material object. 66, wast The veneration of an inanimate cbject devoid of intelligence, and unworthy of respect, is 4 puja. 67. a The substance (Vastu) devoid of intelligence and other qualities is Jar. 68, Aaa The substance (Padarth) embodying intelli- gence and other attributes is Chetan. 69. ataar The right and appropriste conception, arrived at after due thought, free from doubt, i e.. the apprehension of things as they actually exist, is called Bhavana. 70. staat The reverse of Bhavana that is mis- * See edition No. 15 of 2008 Vikrami.(20) apprehension due to ignorance, sith as thistaking of animate for inanimate and wice versa is Abhavana. 71, afeea [The person] who discriminates between right and wrong, is righteous, virtuous, lover of truth, learned and will-wisher of all, is Pandit. 72. qa The person involyed in ignorance and persisting in evil is Murakh. 73, styefieemer The mutual treatment of youngs and elders with due regard to rank and station in life is Jyeshiha Kanistha Vyavkar. 74, adfga Mxertion in the interest of universal wel- fare in which neither body, mind nor money is spared, is Sar vhit. 75, dram The use of another’s property without his or her consent is CAori and the abandonment of that ( habit ) is Chorityag. 76. eqftvareaa Sexual intercourse with woman other than one’s own wife; that with one’s wife in inter- priate season; waste of seminal fluid in frequental inappro- course with one’s own wife and entrance into marriage before adult age is Vyabhichar and the abandonment of all these constitutes Vyabhichartyag. 77, ata wt tawq The antity possessed of intelligence, finite in power, and endowed with attraction, repulsion, pain, pleasure and knowledge, is Jiva. ” -_—__a(21) % Note.—Swarup is another name for Linga. Th? Lingas of the Atma secording to Nyaya are, ERHigayast: gagragaaadt Regie Il 78. eaara The essential quality of a thing is its Swa- bhava, such as light aud consumptive energy in hot fire. It lasts till the thing itself. 79, saa The regolution of the phenomenal world into its premival causal from t. ¢., the suspension of creation and universal dissolution of world of effects that’ are brought about and susteined by God into causes fur the formation of the world, is Pralaya. 80, ararat Gratification in fraud, deception, selfish ness and fad ‘ : pride, stubborn- ness, is Mayart. tor of ath, kind and benevolent the darkness of necience and norant people with the light of towards al!, who ¢ illuminates the sou- knowledge iz 4pta. ae Nore. —Mahanuni Vatsyana defines Apia a8 TIA: AY area, graat au cerier Reenter ABET SET TTT: oqgredenter: Far Tata ATT: | 82. grat The discrimination between truth and un- grath in the light of the eight Pramans such ug Pratyakeh (direct perception &e.), Vedic injunctions, the pure dictates of soul and ascertaining the laws of nature, is Pariksha.(22) 83, es dara Pratyaksh, Anuman, Upman, Shabda. Aitihya, Arthapatti, Sambhava and Abhav—these are eight Pramans. It is though them that mancan distin- guish between truth and falsehood. 84, aga ( The characteristic ) which leads to the knowledge of a thing and constitutes its essential attri- bute, is Lakshan. 85, aa The object of Pramans (perception), or that perceived by the senses is Prameya. 86, seg The knowledge arising from the sound é&c. by their close contact with ears, other senses and manas is Pratyaksh, Novg.—It has already been explained, see notes 2, 87, agara (Inferential proof.) The inference drawn regarding the other parts of an invisible thing on the basis of the direct perception of one part of that thing at previous period, is Anuman. Nore.—ahaggragary | The knowledge of the con- cected [¢, g. fire], through perception of the connection fe. g. of fire with smoke], is inference. Sankhya book I, Apkocism 100, SS, gga (Analogical proof) the knowledge engen- ir tke mind (of an unknown thing) from its resem- 6 known thing such asthat of the Nilgau = is Upman. ore —sftgenaala anaanagTaag |(23) « 89, meq ( Testimony ) The word of God, the perfect Arto; and of the Apte whose attributes have already been described is Shabda Pramon. mraigae: meg: The declaration of Apta is Shabda ( Testimony ), 90, Bfee (Historical proof) (The Statement), which accords with the Shcida Preman, avd is not impossible or otherwise false, is Aitihya, Nove. —Sghaftay sagen nauarareaed ngs, 1 91, satgf: That in which the mention of one thing suggests the idea of another, is Arthapatt?, Norr.— 91 aulgiqua er aatefa: 1 92. aswa The stutement which is amenable to the ( aforesaid ) pramanes, reasons and Jaws of nature is Sambhava Note. ~ qvvafa aftag @ qara: |} 23. sara (The idea suggested by the absence of a thing from ene place as to its whereabouts) is abhava. For exumple, a man is told by another to fetch water (from a place), He finds that the water is not there, but this absence suggests him as to where itis. Such knowledge is Abhava. Nore, —a wafa aftag alsa: i 94, met The books which inculcate true sciences,(24) . enable men to discriminate between right and wrong, are Shastra. 95, ¥e The four Senyitas texts Rig, Yaju, Sama and Atbarva embody tie true knowledge inculevted by God to mankind and which enable men to distinguish between right and wrong are the Veda. 96. gum The ancient books cf the Rishis and Munis, such as Aitreys, Shathpatha Bratman & , which reveal the tru significance (of things &e,), ure called Puranas, Ttihas Gatha or Narashanst. 97, saga The medical science or Aynr Veda; the militery science 9° Dhanuy Veda; the science of Govern- ment or Ba} ( Dharma ); selence of mnsie or Gandharva Veda: and Mechanics or Attha Veds, are called Upvedas. 98. Gaye The ancient Aryan Shastras (known as ) Shiksha, Kalpa, Vyakaran, Nirukta, Chhand and Jyotish, are called Vedeng 99. wag The six schools of Philosophy Mimansa, pake, Nyaye, Yous, Sankhys, and Vedanta are Upang. 100, aa “TF respert yon” is signified by Vamaste. Norg.—-Namacte is x word for universal salutation and is equally epplicable in the sense of the young as well as the elder, see Kathopnishat, Tup BN,INDEX, — Abhava 93, Panchayatan Puja 64, Asiavana 70, © Pandit Tt Acharya Cf Pini Adharma 3. Porksha 82 Whya 90, Anadi-Padarth 4 Anadi ka Swaroop % Anndi Pravah se 5% Anaman 87. Aparioka It. Apta 81 Aptia 64 Atthapatti QL Arya 4) Aryavarta 41. Asliram 45 Ashram ke Bhed 46, Atithi 63 Avidya 17 Avishwas 9. Bhavana 69, Chetan 68, Chorityag 75, Dharma 2 Dasyu 42. Garn 62, Ishwar (God) 1. Janma 12. dar 67 Tati 38. Jyeshta Kanishia Vyaviar div ka Swaroop 7 Karan 32. Karma 48, Karta 31. Karya 36 ANriyaman 49, Lakshan 84. Manushya 39. Maran 13. Mayavi 80. Bibby Bhashan 7. Mukti 2! Mukti is Sadhan 30. Morkh 7 Namaste 100. Narak 15. imitt Karan 34. Ninda Nirgunopasna 27. Parloka 10. Paropkear fv, Prahova Prana Pram leighty 83, & Prantl Prarthn Pratvaksi: &3 Pula 65, Priya 4 © Puran 93 Porusharth 54 | Purnsharti ke Bhed 54 Sadachur i Sadharan Kar, | Saguna-Upesans | Sambhava 92, i Sanchit Karn 50, | Sarvhit 74, Satpurusha 18 Satsang Kusar t hal (result) 2h, | Srishti 37 | Stuti 21, | Stati ka Phal (fruit) 22. i Swabhay 78, . | Swarg 14. | Tirth 20 | | Epadan Karan 33, Cpasna 26, pang 99. Upman 88, Upveda 97, | Varna 43, | Varna ke Bhed 44. | ¥ Vedang 98, Veda 95, Vidya 16. Vidya Pustak 60, Vishwas 8, Vysbhichar Tyay % Yajna 47,Lb. Om PRINCIPLES OF THE ARYA SAMAJ. God is the Fountain of all trae knowledge, and the proneval Cause of all things knowable, Worship is alone dne to God whois All trath, All knowledge, All beatitude, Incorporeal, Almighty, Just, Mereiful, Unbegoston Infinite, Unchaugeable without a beginning, Incomparable, the support and the Lord of all, all pervading Omniscient, Imperishable. Tnmortal, exempt from car, Evernal, Holy and the Cuuse of the universe. The Vedas are the Books of srs knowledge, and it is the paramount de'y of every Arya to read or hear them read, to teach and preach them to others An Arya should always be ready to accept truth and renounce untruth when discovered, Yrath arrived at, after consummate deliberation shonid be his gaiding principle in all actions, The primary object of the Samaj is to do good to the werld by improving the physical, intellectual, spiritnal moral and social condition of mankind, Due love for all and appreciation of justice, An Arya shoald manifest in his behavious towards others. He should endvavour to diffuse knowledge and dispei ighorance He sho net be content with his own improvement, but look for it in that of others. ln matter which affect the general, social well being © or our race he ought to discard all difference and not allow h dividuality to interfere, but in. strictly personal matters every one may have his owa. way.