Swami’s Literature & Satyarth Prakash

Swami’s Literature & Satyarth Prakash

- G.B. Singh

Swami Dayananda Saraswati had a flair for writing. During his somewhat short life, he produced quite a massive literature. Professor J.T.F. Jordens in his book “Dayananda Sarasvati: His Life and Ideas” compiled an exhaustive list of Swami’s voluminous literature. The following is an adaptation:

Books and pamphlets (in chronological order)

1. Sandhya, published by the Jwalaprakash Press, Agra, 1863. This book is not available.

2. Bhagavata-Khandanam, published in Agra in 1864. A copy of this work was discovered recently, and published with notes by Y. Mimamshak, Sonipat, 1971.

3. Advaitamat-Khandanam, published by the Light Press, Banaras, 1870. This book is

4. Satyarth Prakash, first edition, published by the Star Press, Banaras, 1875. Few copies are available.

5. Panchamahayajnavidhi, first edition, Bombay, 1875. This edition has not been recovered. A second revised edition was published by Lazarus Press, Banaras in 1878. Many reprints of this edition are available.

6. Vedaviruddhmatkhandana, published by the Nimaysagar Press, Bombay, 1875.

7. Vedantidhwantanivarana, published by the Oriental Press, Bombay, 1875.

8. Shikshapatridhwantanivarana, with a Gujarati translation by Shyamji Krishnavarma, published by the Oriental Press, Bombay, 1876.

9. Aryabhivinaya, published by the Aryamandal Press, Bombay, 1876.

10. Sanskarvidhi, first edition, published by the Asiatic Press, Bombay, 1877. Only very few copies of this edition are available.

11. Rigvedadibhashyabhumika, published first in sixteen fascicules, from 1877 onwards, by the Lazarus Press; the last two were published by the Nirnaysagar Press, Bombay, 1878. The best edition available is that edited by Y. Mimamshak, Amritsar, 1967.

12. Bhrantinivaralla, published in 1887, probably at the Arya-Bhushan-Yantralay, Shahjahanpur. Available in the edition published by Govindram Hasanand, Delhi, 1952.

13. Aryoddheshya Ratnamala, published by the Chashmanur Press, Amritsar, 1878.

14. Vedabhashya, published in monthly fascicules. The first fourteen issues were published by the Lazarus Press, Banaras, from 1877; the rest were published by the Vedic Yantralay, in 1880 in Banaras, in 1881-91 in Allahabad, and from 1891 in Ajmer. Fifty-one fascicules each of the Rigvedabhashya and of the Yajurvedabhashya were published during the Swami's lifetime. The publication of the remaining manuscript continued after the Swami's death. It took another six years to publish the rest of the Yajurvedabhiishya, which covers the whole book. The Rigvedabhashya, which only goes up to RV.7.4.60, took sixteen years to complete. Both commentaries are available in the edition published by the Vedic Press, Ajmer, the former in four volumes, and the latter in nine.

15. Autobiography, written in Hindi by the Swami, and published in an English translation in The Theosophist in three installments: vol. 1 (Oct. 1879), pp. 9-13; vol. 1(Dec. 1879), pp.66-8; vol. II (Nov. 1880), pp. 24-6. The Hindi version was recently recovered by the Paropkarini Sabha, Ajmer, and was published with the English version from The Theosophist in Paropkari 17, no.5 (March 1975).

16. Ashtadhyayi-Bhashya, not completed, and not published in the Swami's lifetime. It has been partly published by Pandit Raghuvir, Ajrner, vol. I in 1927, vol. II in 1949.

17. Gotama-Ahalya ki Katha, was published by 1879, place unknown. Not available.

18. Sanskrit Vakya Prabodh, published by the Vedic Yantralay, Banaras, 1880.

19. Vyavaharabhanu, published by the Vedic Yantralay, Banaras, 1880.

20. Bhramocchedan, published by the Vedic Yantralay, Banaras, 1880.

21. Anubhramocchedan, published by the Vedic Yantralay, Banaras, 1880.

22. Vedangaprakash, published in fourteen parts by the Vedic Yantralay, Banaras and Allahabad, from 1880 to 1883. All parts are available from the Vedic Press, Ajmer.

23. Gokarunanidhi, published by the Vedic Yantralay, Allahabad, 1881.

24. Satyarth Prakash, second revised edition, published by the Vedic Yantralay, Allahabad, 1884. Numerous editions are available.

25. Sanskarvidhi, second revised edition, published by the Vedic Yantralay, Allahabad, 1884.

Reports of disputations and lectures (in chronological order)

26. Shastrarth-Kashi, first published by the Light Prss, Banaras, 1869. Another version was published by Pandit Satyavrat Samashrarni in The Hindu Commentator of Dec. 1869.

27. Shastrarth-Hugli, first published in a Bengali version at Calcutta in 1873, which has so far not been recovered. Later a Hindi version was published by Harischandra Bharatendu at the Light Press, Banaras, in 1873, under the title Pratima-Pujan-Vichar.

28. Puna-Pravachana, first published in a Marathi version, and in a Gujarati translation, in 1875. Later translated into Hindi and published in Ajmer, 1893. None of these are available in full.

29. Shastrarth-Jalandhar, published at the Panjabi Press, Lahore, 1877.

30. Shastrarth-Mela-Chandapur, first published in Urdu in 1878, but this edition not been found. Later both a Hindi and an Urdu version were published by the Vedic Yantralay, Banaras, 1880, under the title: Satyadharm Vichar.

31. Shastrarth-Bareli, first published under the title Satyiisatya-Vivek in an Urdu version by the Aryabhushan Press, Shajahanpur, 1879.

32. Shastrath-Ajmer, first published in Hindi and Urdu in the Aryadarpan of Ajmer, June 1880.

33. Shastrarth-Masuda, first published in the Deshahitaishi of Ajmer, 1880.

34. Shastrarth-Udaypur, held in December 1882, not published during the Swami's lifetime. The manuscript notes of this discussion were recovered by Lekhram and published in his biography of Dayananda.

Letters and notices

35. Rishi Dayananda ka Patravyavahar. A collection of letters received by the Swami, and also of some written by him. Edited by Munshiram Jijnasu, Gurukul Kangri, vol. I in 1910, vol. 11 in 1935.

36. Rishi Dayananda Saraswati ke Patra aur Vijnapan. Collection of letters and notices written by Dayananda. First edition by Pandit Bhagavaddatta, Lahore, 1945; second revised and enlarged edition by Y. Mimamshak, Amritsar, 1955.

37. Rishi Dayananda Saraswati ke Patra aur Vijnapanon ke Parishisht, ed. Y. Mimamshak, Amritsar. 1958.

There had never been a doubt that of all Swami Dayananda’s corpus of literature, the Satyarth Prakash holds a special place; so much so it is the Bible of the Arya Samaj. I admit I had not been able to procure the copy of the first edition (1875) of Satyarth Prakash. Keep in mind that this first edition was published before Swami went to Punjab. However, the second edition (1884) of Satyarth Prakash, which was completed by Swami Dayananda in 1882, only a few years after he had completed his Punjab trip, is readily available. To date, I believe there are three English translations available which are:

1. “AUM An English Translation of the Satyarth Prakash” by Durga Prasad. This was published in 1908, and then republished in 1970.

Satyarth Prakash translated by Shri Durga Prasad

2. “The Light of Truth, English Translation of Swami Dayanand’s Satyarth Prakasha” by Ganga Prahad Upadhyaya in 1956; the Kala Press, Allahabad.

3. “Om Light of Truth or an English Translation of the Satyarth Prakash” by Dr. Chiranjiva Bharadwaja. The date of the first edition is probably 1915; however, the 1984 edition is widely available.

For the benefit of the readers, I provide here the two English translations by Durga Prasad and Dr. Bharadwaja. These narratives specifically refer to what Swami Dayananda had written about the Sikh Gurus and the Sikhs in chapter 11 of his second edition (1884) of Satyarth Prakash. Please read them carefully.

[from Durga Prasad translation]

St. Nanak’s Religion

Q--- In the country of the Punjab St. Nanak taught a religion. He condemned idol-worship and saved the Hindus from conversion to Mahomedanism. He did not turn a monk but remained a family man. He taught the following formula of his creed, which shows that his object was good:

Om. He whose name is true, is the Creator, all pervading Being, free from fear and hatred, of deathless form, who is not bound by time or birth, self-glorious. Repeat His name by the favor of the Teacher. He existed from all beginning of eons, exists in the present, and, O Nanak, will exist in the future.

A--- St. Nanak’s motive was righteous, but he had no scholastic knowledge at all. However, he certainly knew the language of the country which prevails in villages. He did not at all know the Vedas and other scriptures and Sanscrit. Had he known the Sanscrit language, how could he write the word nirbhaya as nirbho? Another instance of his unacquaintance with Sanscrit is a Sanscrit prayer composed by him. He wanted to make an attempt at Sanscrit composition. But can Sanscrit be known without study? However, he might have passed as a Sanscrit scholar by making those Sanscrit verses among the villagers who had never heard a word of Sanscrit before. He would never have done it but for his desire for popularity, honor, and fame. He must have had a desire of honour, for else he should have preached in the language which he knew. He should have said that he never studied Sanscrit.

Since he had some pride, he wished to commit arrogance for the sake of honor and esteem. It is on this account that the calumniation and praise of the Vedas are found here and there in his book; for, had he not done so, some one would have asked the meaning of the Vedas, and had he not been able to tell it, he would have lost his respect. So he would sometimes speak from the first against the Vedas before his disciples. In some places he spoke in favor of the Vedas in his book, for if he had not said well of them, the people would have set him down for an atheist. Thus:--

Brahma died though versed in the Vedas, all the four Vedas are tales. O Nanak, the Veda does not know the greatness of a saint. The knower of the Brahman is himself the Great God.

Were the scholars of the Vedas no more and dead? Did Nanak and others consider themselves to be immortal? Are they not dead? The Veda is the treasury of all knowledge, but all his chatterings who calls the four Vedas tales, are myths themselves. Since ignorant men are called saints, they cannot know the worth of the Vedas. If St. Nanak had revered the Vedas only, his sect would not have come into existence, nor would he have become a teacher; for, he did not study Sanscrit, and how could he then teach it to others and make them his pupils? It is true that when St. Nanak lived in the Punjab, the country was destitute of the knowledge of Sanscrit and was oppressed by the Mahomedans. He saved some people from Mahomedanism at the time.

There were not many followers of Nanak in his time; for, it is a rule with the ignorant that they make their teacher saint after his death, and then magnifying his greatness apotheosise him. No doubt, St. Nanak was not a rich or noble man. But his disciples describe him to be a great saint and a very opulent man in the Nanak-chandrodaya, Janam-sakhi and other books. It is also written there that St. Nanak met Brahma and other gods, and had a long talk with them, who all honoured him. There was no counting of the number of his horses, chariots, elephants, and things studded with gold, silver, pearls, rubies, and other precious stones. Now, what are these things but pure fiction? In this matter it is the disciples to blame, and not St. Nanak.

Sects of Sikhism

Then the Udasi sect sprung from his son, the Nirmala sect following Ram Das and other teachers, and other sects established themselves as distinct churches. They composed verses and included them in the Granth (Bible of the Sikhs). No insertion of anybody’s verses took place after Guru Gobind Singh, their tenth teacher. But all the small books then extant were collected and bound in one volume. They wrote many verses after St. Nanak, and several of them made various kinds of mythical tales like those of Puranas. They set themselves up as in possession of the knowledge of God and so claiming to be God gave up doing good works & saying prayer, a Vedantic doctrine, to which their followers, the common Sikhs, were more and more attracted, and which brought on much deterioration. On the other hand, had they practised the teachings of St. Nanak who wrote much of devotion to and adoration of God, they would have fared well. Now as they are, the Udasis¹ say that they are superior to all the rest, the Nirmalas² claim the same right, the Akalis³ and Sutrasayis⁴ assert their superiority over others.

1. Recluses, 2. The Pure, 3. Immortals, 4. Thread-wearers

Guru Gobind Singh

Of these successors of St. Nanak, Guru Gobind Singh was the bravest and most valorous. He wanted to avenge the pain and torture the Mahomedans had inflicted on his ancestors. But he had no means to achieve his end, and the Mahomedan power was at its height. He held a religious ceremony and gave out that he was given a boon and a sword by the Goddess who ordered him to wage war against the Mahomedans in which he was to gain victory. Whereupon many men followed him. He appointed five essentials, each beginning with K, to be always observed alter the manner of the Wam Marg sect, who keep five things beginning with M, and of the Chakrankit sect which observes five Sunscars or ceremonies. But his five k’s were useful in war. They are--1. the kesh or hair, which afford some protection against the blows of the sword or club in a battle; 2. the kangan or quoit, which the Sikhs keep on the head round the turbans, the karha, a bracelet worn on the wrist, protecting both the hand and the head; 3. the kachh or a pair of breeches, which protects & covers the buttocks and which is very convenient in running and jumping, as in the case of athletes in wrestling in the arena and the acrobats in their gymnastic exercises, guarding their vitals and offering no impediment; 4. the kanga or comb, which dresses the hair; 5. the kachoo or knife, which is used in a hand to hand fight with the enemy. Thus this custom was instituted by Guru Gobind Singh out of his great wisdom in consideration of those times. Now, the keeping of them in these days is of no use. But the Sikhs regard these things which, were useful for the purpose of war, as part and parcel of their religion.

Bibliolatry in Sikhism

Though they perform no idol-worship, yet they worship their Granth (Holy Writ) more idolatrously. Is it not idolatry? Idolatry is bowing to or worshipping any material object. They have done exactly the same thing as the idolaters, who have made idolatry a very lucrative business. Just as the idolaters, like so many shop-keepers exposing their things on the stall, exhibit their idols to the people at large and receive presents to their gods; so do the followers of the religion of St. Nanak worship the Granth, allow it to be worshipped, and receive presents to it.

These people, who follow the Granth, do not respect the Vedas as much as the idolaters. It is not improper to say that they have neither heard the Vedas, nor read them. What else can they do? When the wise men who are not begots and perverts, hear or read the Vedas, they adopt the Vedic religion, in whatever sect they may be. However, the Sikhs have cast off many absurdities in the matter of eating. In the same manner, as they have done here, if they give up sensuousness and wicked pride and promote the Vedic religion, they will do a world of good.

Satyarth Prakash translated by Dr. Chiranjiva Bharadwaja

[from Dr. Chiranjiva Bharadwaja translation]

Q -- Nanak has founded a sect in the Punjab. He refuted idol worship and saved many people from embracing Mohammedanism. Moreover, he never became a Sadhu and instead remained a householder. He taught the following Mantra:-

“He whose name is Truth is the Maker (of the Universe), the all-pervading Being, who is Nirbhau (free from fear and enmity), is beyond reach of time, is never born and is all-glorious Being. Worship Him (O disciple!) May your preceptor help you to do it. The Supreme spirit lived in the beginning of the Creation, lives in the present and shall live in the future.”

Now the perusal of this mantra makes it quite clear that the object of Nanak in founding the sect was good.

A-- The aim of Nanak was, no doubt, good, but he did not possess any learning and was merely acquainted with the dialect of the (Punjabi) villagers among whom he was born. He was quite ignorant of the Vedas and Shastras and of Sanskrit, otherwise why he should have written Nirbhau instead of Nirbhaya. Another proof of his ignorance of the Sanskrit language is his composition called Sanskrit hymns (Satotras). He wanted to show that he had some pretention to the knowledge of Sanskrit. But how could one know Sanskrit without learning it? It is possible that he might have passed for a Sanskrit scholar before those ignorant villagers who had never heard a man speak Sanskrit. He could never have done unless he was anxious to gain public applause, fame and glory. He must have sought after fame or he would have preached in the language he knew and told the people that he had not read Sanskrit.

Since he was a little vain, he may possibly have even resorted to some sort of make-believe to gain reputation and acquire fame, hence it is that his book called Grantha the Vedas have been praised as well as censured, because had he not done so, someone might have asked him the meaning of the Vedic Mantra and as he would not have been able to explain it he would have been lowered in the estimation of the people. Anticipating this difficult, he, from the first, denounced the Vedas here and there, but occasionally also spoke well of the Vedas, because had he not done so, the people would have called him a Nastika, i.e., and atheist or the reviler of the Vedas. For instance, it is recorded in the Grantha, “Even Brahma who constantly read the Vedas died. All the four Vedas are a mere fiction. The Vedas can never realize the greatness of a Sadhu.” Sukhmani, 7:8.

Nanak says that a man versed in Divine knowledge is himself God.” Sukhmani, 8: 6.

Q-- If the scholar of the Vedas like Brahma are dead, have not Nanak, etc. also shared the same fate. Did they consider themselves immortal? The Vedas are a mine of all kinds of knowledge. Whatever a man, who calls the Vedas mere fiction, says, is a mere fabrication. If the word Sadhus is another name for idiots, how can they ever understand the greatness of the Vedas? Had Nanak held up the Vedas alone as the supreme authority, he would have not succeeded in founding his sect, nor would he have been recognized as a Guru (master). As he was quite ignorant of Sanskrit, he would not have been able to teach others and thereby make them his disciples. It is true though that in Nanak’s time the Punjab was altogether destitute of Sanskrit learning and was groaning under the tyranny of Mohammedans. He did save some persons from embracing Mohammedanism. Nanak in his lifetime had not many followers, nor did his sect flourish much. But it is a habit with the ignorant that they make a saint of their Guru after his death, then invest him with a halo (of glory) and believe him to be an incarnation of God.

Nanak was neither a rich man, nor was he one of the aristocracy and yet his followers have written in Nanak Chandrodaya and Janamsakhi that he was a great saint who possessed miraculous powers, met Brahma and other (sages of yore), had long talks with them, all paid homage on the occasion of his marriage when he went to marry his bride, he had a long procession of horses, carriages and elephants ornamented with silver, gold, pearls and diamonds. All this is recorded in the above mentioned books. Now what are these but yarns spun by his followers. It is his followers who are to blame for this and not Nanak. After his death, the sect of Udasees originated with his son, while that of Nirmalas, with Ram Das etc. Many a successor to the throne of Nanak have incorporated his writings in the Grantha. The tenth Guru of the Sikhs was Guru Gobind. Since his time no addition has been made to it, but instead, all the smaller books that were extant then were collected to together and bound in one volume (and the name Granth was given to it).

The successors of Nanak wrote various treatises; some of them invented fictitious stories like those of the Puranas, and acting on the precept, “The man versed in Divine knowledge is himself God,” arrogated to themselves Divine privileges. Their followers renounced the practice of good works and Divine contemplation and, instead, paid their Gurus the homage due to God. Thus has been done a great mischief. It would have been very good had these men kept on worshiping God in the way pointed out by Nanak. Now, the Udasees claim to be superior to all others, while the Nirmalas make the same claim for themselves. The Akalees and Suthreshahees hold that they are above all. Gobind Singh was indeed a very brave man among the followers of Nanak. The Mohammedans had oppressed his people very much. He was anxious to revenge himself on them, but he had neither men nor the necessary material for the purpose whilst the Mohammedans were at the zenith of their power. He, therefore, resorted to a stratagem. He gave it out that the goddess had given him sword and a blessing: “Go forth and fight against the Mohammedans. You shall win.” He gained many supporters from amongst the people. He (appointed) five kakars, i.e., five articles all beginning with the letter K as the signs of his faith just like five makers of Vama Margis – and five Sanskars of Chakrankits. The five Kakars of the Sikhs were of great use in fighting. They are as follows: -

Kesha – long unshaven hair – this protects the head, to some extent, against blows from sticks and sword thrusts.

Kangan – a big iron ring worn by akalees on their turban, Kara – an iron bangle worn on the wrist which helps to protect the wrist and head.

Kachha – a kind of knickers used in running and jumping, very commonly used by wrestlers and acrobats for the same purpose. It protects most vital parts of the body as well makes the movements free.

Karda - a double edged knife useful in hand–to-hand fight with the enemy.

Kanga - a comb for dressing the hair.

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

To bow down before a material object or worship it is idolatry. They ply their trade just like all other idolaters and make a good living by it. Just as the idolater priest show idols (in the temples) to the visitors and receive (gifts offered by them to idols). Likewise do the followers of Nanak worship the Grantha and teach others to do the same and receive what is offered to it. The followers of the Grantha do not show the same amount of respect to the Vedas as do the Puranics. Of course it can be urged in their defense, that these people had neither even read the Vedas, nor heard them being read, they could not, therefore, be blamed for showing scant respect to them. If they were to read the Vedas, or hear being read, those among them who are free from prejudice and bigotry, would no doubt embrace the Vedic religion. It is greatly to the credit of these people that they have done away with various troublesome and useless restrictions in the matter of eating and drinking, it will be very good thing indeed if they would also free themselves from sensualism, vanity and false pride and advance the cause of Vedic religion.

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