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ENA NADINE RI NASI SSS NENA NSS

Part VIL.
MANTRAS.

BY
Rey. H. M. SCUDDER, D.D.

AMERICAN ARCOT MISSION,
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Translated from Tanvvtl
BY

Rey. J. W. SCUDDER, M.D.

MADRAS
THE RELIGIOUS TRCAT AND BOOK SOCIETY,
PRINTED BY GRAVES, COOKSON AND CO.
1869,

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ADDRESS No. VIL.

MANTRAS.

Tue people of this country have invented many and
various kinds;of Mantras, ¥oolishly believing that by
repeating these Mantras sin is expiated, merit procured,
and heaven. gained, they neglect seeking the true way
of salvation, and are thus for ever ruined. iL

These Mantras are carefully concealed as great secrets,
They are never pronounced publicly, but are communi-
cated only by whispering them secretly in the ears of
learners. Now, if Mantrasare really goodand useful things,
there ought to be no objection to teaching them in such
a way, that all may learn and profit by them. If they
are really the truth, what valid reason can there be for
so carefully concealing them? Who is it that dreads
the light of day, if it be not a thief? Are we not then
right in concluding, that Mantras, which avoiding the
light lurk always in darkness, are, like the thief, false
and untrustworthy ?

But Brahmins and others succeed in deluding many
persons by the following excuse ; namely, that the
glory of the Mantra is so great as to preclude the possi-
bility of its being openly revealed. Hence it becomes
necessary for us to examine a little into the nature of
these Mantras. We must inquire whether or no these
Mantras are really possessed of the glory, which is thus
attributed tothem. A rogue, having made an ornament
of brass, artfully exhibits it in the dark, and declares
that itis gold. But he will not venture to bring it out
in the light; for the moment he does ‘so, eyery body
will at once see that it is nothing but ‘brass and of
course worthless. . In like manner, if the Mantras, which
the Brahmins so, studiously conceal, and so secretly

 
ee: ne

Zz ADDRESS NO. VII.

 
   
  
 
  
   
 
  
  
  
  
  
  

communicate, can only be dragged out into the light,
all

we shall readily arrive at a just estimate of their true
nature and value.
FIRST.

They hold in the highest possible veneration the
Pran‘ava Mantra, which eonsists of. the single syllable (3
“Qm.” The M4nava Dharmma Sastra says, that burnt- i
offerings and sacrifices together with all other Vedic
rites and ceremonies will be abolished ; that ‘while j

these must all pass away, the Mantra “ Om” will never
pass away, but endure for ever; that this Mantra 1s
itself the Veda, and that it is itself God.* Furthermore,
we find it stated in various other of your Sastras that f
the four Vedas ‘sprung from the Mantrat “Om ;” that
whoever pronounces ‘it pronounces all the four Vedas ;
that the word “Om” is itself light to the soul, and that,
by its own virtue, it confers heavenly bliss.

Lf all this be true, it is plain that no one need. in
future. trouble himself about reading the Scriptures, or
about worshipping God, or about leading a religious
life. The syllable “ Om” alone being all-sufficient,
every thing, else jis, as a matter of course, superfluous
and therefore useless. Oh People ! why do you believe
such stuff as this? Is it not the gheerest folly to
suppose, that, after renouncing the God who created us,
and openly violating His laws, we can obtain heaven
by simply uttering the syllable “Om?” We have com-
mitted many sins against God. Judge now for your-
selves whether the doctrine, which teaches, that all
those sins will be at once removed by pronouncing the
word “Om,” is a doctrine from God, or whether it is a
mere device invented by wicked men? If men beheve,
that sin is taken away by merely uttering the mono-
syllable “Om ;” who among them all will fear to sin ?
"Mie whole world would at once become immersed in

wickedness.

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* See Appendix : page 16.
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MANTRAS. |» o

But further ; let us inquire what is the substance
and meaning of this Mantra “Om.”

KaNgI Purana: Kumara Korra Papawa.
Literal. Translation.
“The word Om is placed at the beginning of all Sastras

_ (as their cause.) Sages tell us, that this word means the

three, viz., Brahma, Vishnu and Siva. It is the mystic
essence of the entire Vedas: It is spiritual light. It is
full of the excellence, which dwells in the souls of Yogis.
Those only who know this Pranava' can attain to heaven.”

General Meaning.

This stanza tells us, that the meaning of the word
“Qm” is Brahma, Vishnu and Siva.

Let us enter a little into the details of its substance.
We are told, that the syllable “Om” consists of three
members. These are A,'U, and M. <A and U united
become O. O ahd M being joined, we have “Om.” A.
indicates Vishnu. U. indicates Siva.. M. indicates Brah-
ma. The threé letters conjoined in, the word “Om”
point out.the Hindu Triad, Hence this.“Om” is a
Mantra which, both as to its origin and its object, refers
solely to that Triad. But what, on inquiry, do we
learn about the nature and conduct of the persons com-
posing that Triad ? Does not. the Arunajala Purana,
tell us, that Brahma told a lie? Does not the Behaga-
vata inform us that Vishnu stole? Does not the
Skanda Purana relate that Siva ravished the wives of
the Rishis? Surely we need not tell you that this
Mantra, referring as it does to a Triad who lied, stole
and committed adultery, can never remove our sims and
save us; but is, on the contrary, fitted only to corrupt
and destroy by dragging us into the commission of the
same and similar villanies.

SECOND.

They tell us, that the Gayatri Mantra is possessed
of extraordinary virtue and power. Here is the Man-

tra.

 
 

 

4, ADDRESS NO: VII.

|| Om |
|| B’har—B’huvar—Svar |*
-|) Tat Savitur Varényam B/hargo Dévasya
D/himahi D/hiyo Yonaha Pratsodayat. ||
Interal Translation.

« Om—Earth—Air—Heaven—We meditate on the su-
preme splendour of the Sun, that god who governs our
minds.’

Brahmins repeat this every day without missing ;
but among them all there is not one in a thousand, who
knows what it means. Parrot-like they simply mutter
it with their lips. We give you its meaning here.

General Meaning of the Gayatri.

Om—FEarth—Air—Heaven—We meditate on the
supreme lustre of the Sun. He is the god, who governs
and illumines our understanding.

Now hear what is said about this Mantra in the Ma-
nava Dharmma Sastra. If one recites it a thousand
times within a month; he will become holy, ridding
himself of his sins as a serpent rids itself’ of its slough.+
It matters not whether he does or does not do any thing
else: let him but mutter this Gayatri, and it is enough.
That alone will give him heaven, So says the above-
mentioned Sastra.{

Consider well the scope and meaning of this Mantra,
which they extol as so great, It is a Mantra addressed
to the Sun. Its substance is as follows :—

“Oh Sun! We meditate on thy brightness. Direct
+hou us.”

* The words “ B’hir-B’huvar-Svar,”, compose what is called the
Vyahruti Mantra ; but it is customary to repeat them in conjunction
with the Gayatri.

The word “ Om” being analyzed becomes A. U. M, A. means Vish-
nu; U. means Siva, and M, means Brahma, B’hir is the Earth.
B‘huvar is the space between the earth andthe Sun. Svar is the
region occupied by the planets:

+ See Appendix : page 17.
+t See Appendix : page 17-

 
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MANTRAS,,.; 5

Is it right thus. to, call the Sun God, and, worship, it
as such? Will any sane man venture to, affirm, that
the Sun is really God? We place lamps to give us
light in our dwelling-houses. Those houses are but
small, and, as is fit, the lights we place in them are also
small. But, the,earth is a house large and spacious
enough for all mankind to livein. Consequently it re-
quires a.proportionably large lamp. As men suspend
hanging lamps from. the ceilings in their houses, so God
has suspended. the Sun, as. a, lamp in the. firmament,
which extends like a, vast roof over the immense house
of the earth. Hence the Sun is not God, but merely
a large lamp for the lighting up of the world. Weare
bound to worship: the God, who placed that lamp in
the sky ; but what shall, we'say of those, who desert-
ing Him worship only the light which He has suspend-
ed there?) Let us suppose a case by way: of illustra-
tion. A poor man wishing to. see and ask a favor of:
some. prince goes to his house. On arriving there, he.
instead of seeking the prince’s presence advances towards
the hanging lamp, and bowing to it with. clasped, hands,
addresses it thus; “ My Lord! I have sought your
worshipful presence, I am a poor man, who would,
humbly ask of your lordship a favor. I pray your lord-
ship will graciously grant me my petition.” What in
such a case would the household servants. do? Would.

- they not all running together exclaim ; “What madman.

is this come here on a fool’s errand? See, he takes the
lamp for the master of the house. Who. knows what
such a maniac won't do next?” And. so saying, would.
they not at once drive him out of the premises? The
application is obvious. ‘There is one only true God, the
Creator not of one Sun, but: of myriads: of Suns. and
Moons and stars, every one of which He sustains and
guides with His all-powerful arm. Now if a man,
instead of worship ping this Creator God, looks up to the
Sun, which He has {suspended in our sky as. a.lamp to
lighten the earth, and deluding himself into the belief”
that that Sun is really God,. recites Mantras and
addresses prayer to it, he is clearly not a sane person,

 
 

  

6 ADDRESS -NO. VII.

but a madman utterly ‘bereft of his reason. The Sun
is an inanimate substance. It has neither intelligence
nor consciousness. Our duty is to worship only God,
who is possessed of all wisdom. Leaving Him and
doing homage to the Sun is the way to hell. As the
Gayatri inculeates the worship of the Sun, it is a lying
Mantra, which teaches only the way to perdition. To
claim that it will remove sin, and give us heaven is the
emptiestof pretensions. The Brahmins, who recite this
Mantra every day, ‘are infatuated. By leaving God
and adoring a mere luminary, they only add sin to sin
and rush madly down the road to hell:

- Attend while we give you one more proof, that this
Gayatri is a stupendous falsehood.

The) Manava. D’harmma Sastra tells us, that if a
Brahisim -recites the Gayatri Mantra daily for three
years;‘he will change his form, and becoming, endowed
with an ethereal air-like body, will:be able to roam at
will through earth and heaven.* Now, both in, town
and) country, there are hundreds of Brahmins, who, not
during three years only but during forty years, have,
without once missing, daily repeated this Gayatri Man-
tra. Of these Brahmins we see many every day labori-
ously ‘begsing from street to street. But who up to
this time: ever saw a single one among them clothed

with an ethereal form or riding fairy-like through the’

air?“ Surely we have proof enough, that this Mantra
1s a bare-faced lie,

THI Ray

Thousands confide m the Panchakshara Mantra, or
five-lettered incantation. It is so called because it is
made ‘up of the five letters following, namely ; Na-ma-
Si-va-ya, Its meaning 1s, “ Salutation to Siva.” Devotees
of Siva, who wear the Vib’huti or sacred ashes on their
foreheads recite this Mantra in worshipping him,

* Seo Appendix : page 17.

 

 

  
  

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- MANTRAS) 7

‘BRAHMOTTARA KANDAM : PANCHAKSHARA MAHIMAI,
The glory of the five-lettered incantation.
: Literal Translation.

_ “ Divine knowledge will come to all, who say Na-ma in
the presence of Siva, the Immaculate. Moreover, the eight
excellent super-human powers, and heaven (or liberation)
will be immediately gained by those who, going to a temple
dear to Siva, receive instruction from good priests,”

General Meaning.

This verse tells us, that divine knowledge and heaven
itself are gained by reciting the Panchakshara Mantra,
or “ Salutation to Siva.”

_ Is it well blindly ‘to believe all this without con-
sideration? Would it not be wise to inquire first whether
it is at all right to offer any salutations whatever to
this Siva? Surely you cannot have forgotten how,
when you were boys in school studying the Divakaram,
you read of this Siva under the name of “ Péyddadi.”*
You know that he got this name, because placing a
snake among his locks, and tying garlands’ of skulls
around his neck, and hanging bones with pigs’ teeth
upon his breast, and smearing himself all over’ with
ashes, he went and danced with devils and goblins in
the place where dead bodies are burned. How, wevask
you, can the worship of this dancer with devils produce
divine knowledge? How can heaven be the fruit. of
muttering an incantation associated with the name of
such a person? One thing is certain, namely, that
falling into hell is the only gain which can possibly
accrue to those who trust in Siva, and recite Mantras
in his name.

B’HAGAVATA : DASAMA SKANDA. °
VIRUKASURANAI Konra AD’HYAYA,
Tateral Translation.

ee 0 thou who art like the thousand-headed Atiséshan !
Can the words of Siva the madman be true, who, decorat-

* « Péyodadi” means a dancer with devils,

 

  
   

  

8 ADDRESS” NO; VII.

with a garland of full-blown Brukka flowers,
s, the place of cremation overspread with
r an elegant theatre?”

ing his head

danced with devil

glowing coals serving him fo
General Meaning.

Vishnu. addressing Virukasuran said; O king! Are
the statements of the. madman Siva, who, decking, his
hair with flowers, danced: with devils in the place of
cremation, to be believed ? No, they are lies.

FOURTH,

Many ‘people believe 1n, the Ashtakshara Mantra, or
eight-lettered incantation, It 1s.so called, because it is
made up of the eight letters following, namely ; Om-
Na-mo-Na-ra-ya-na-ya. Its meaning is “ Salutation to
Narayana,” that is to Vishnu. Devotees of Vishnu,
who wear the Namam, or tridental mark on their fore-
heads, recite this Mantra in worshipping him.

Ramayana; YUKTA KaNnDAM:
Hiran’yan VATHAT PADALAM.
Literal Translation.

‘That, which bestows everything desired; that. which,
when all else ceases, confers blissful heaven ; that which
introduces to the welfare produced by the Homa sacrifice
shooting upward, its red flames, is the name of the incom-
parable god. Hear it. Namo Narayanaya.”

General Meaning.
This verse tells us, that the Mantra under considera-

tion not only confers everything one wishes. for, in this.

world, but furthermore bestows heaven, with all its.

untold joys. Vaishnavas believe this empty nonsense,
without the smallest inquixy as to its, truth or false-
hood. Is it wellsotodo? This Mantra is addressed
to Vishnu. But are you, not, well aware, that this
Vishnu is no, other than he, who ravished the cow-
herdesses, and who slew his uncle Kansa, and who stole
milk, butter and curds ? It ‘amazes us, that your lips
consent to call such a one god. This Vishnu is no god.
Reciting Mantras addressed to him is like “ tiring the
arm with pounding chalf.”

 

 

 
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MANTRAS,’ 9

FRET He.

Vaishnavas also repeat the word “ Rama” as a
Mantra, and declare, without either rhyme or reason,
that it removes all sin, guilt, and evil, and that it com-
fers all merit, glory and good. But what ground is
there for believing all this, The Mantra is addressed
to Rama. Have you not heard that Rama’s history ?
Failing to protect his wife Sita, he was robbed of her by
the cruel giant Ravana, Unable to discover the place
to which the ravisher had carried her, Rama ‘distract-
ed with grief rushed wildly up and down the forest
bewildered and sobbing, as he fruitlessly searched for
the lost prize. Learning some time afterwards from
the monkey Hanuman, that Sita was imprisoned in
Ceylon, he made various efforts to rescue her, but found
himself unequal to the task, He succeeded at last, only
by securing the aid of Sugreeva and a host. of other
monkeys, Such is the tale, as you have often heard
it read on your pials from the pages of the Ramayana.
Answer us candidly now. Is he a god, who derives his
knowledge and his power from monkeys? Is not your
confidence, that this. Rama, who had neither wisdom
nor ability enough to save his own wife, can save you,
a worthless confidence? And isit not labor lost to
recite Mantras in his name ? Surely your trust in
him will.prove as vain as that of “the parrot which
awaited the ripening of the cotton-pods.”

Oh People! which of all these various Mantras are
we to accept as the true one ?

“The Gayatri of course” replies the Brahmin,
“ Nothing like the Gayatri,”

“ Sheer nonsense,” cries the Saivaite, “the Pan-
chakshara” is immeasurably its superior.

“Mistaken both of you” exclaims the Vaishnava,
“the Ashtakshara Mantra is infinitely more efficacious
than either,”

 
    

Hi) ADDRESS NO. VII.

“ Away with you all,” howls some one else, “the
syllable ‘Om’ is. all-sufficient. It is the chiet of Man-
tras, There is nothing that can for a moment be com-
pared with it.” Arraigned at the bar of reason, they
must all be condemned as equally false and equally
worthless.

So some even among yourselves have declared. For
example:

Tnteral Translation.

“Qh my soul! What profits it, that thou wast born in
sacred ashes ? What that thou hast bathed in holy streams ?
Thou hast not thereby found the way of changing (thy
nature,) or of being born (with a better nature.) Of what
use are the seventy million Mantras written in the great
Vedas ? Still immersed in the river’ (of the world) thou
flounderest'abont, not knowing how to reach the shore (of
heaven.’’)

General Meaning.

What profits it, oh my soul, that thou hast diligently
rubbed ashes and bathed im sacred streams? The
means of attaining to a better nature are still unknown
to thee. Of what use are the myriads of Vedic
Mantras? Ignorant of the landing place, thou art still
floundering helplessly in the river ‘of sin,

Oh People! Trust not in these Mantras. They will
do you no good, but evil and only evil. Ifa sick man
takes the wrong medicine, his disease instead of being
cured is greatly aggravated thereby. Just so your sin,
instead_of being removed, will be vastly increased by
these Mantras. Understand this matter well. Our sins
can never be removed either by reciting Mantras, or by
any. other actions whatsoever, which we may perform.

Some will tell you, that true sorrow for sin effects its —

removal. But this is also a false doctrine. However
many tears we shed, our guilt will not thereby be wash-

ed away. Athunder-clond, having sent forth its bolt of

fire, cannot quench it with the rain which it afterwards

  

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pours out. So, when once we have committed a ‘sin, we
can never wash it away with tears, though they stream
in torrents from our weeping eyes,

Beloved! Unless God Himself pardons and removes
our sins, they will never be taken away. But there is
one great obstacle even to His pardoning and removing
them. That obstacle is His infinite justice. ''A simple
illustration will make this plain to you.

Suppose the case of a great king ruling over a vast
empire. On a certain occasion, the son of that king is
convicted of robbery. Now, however ardently the king
may wish to forgive the crime, because the criminal
is his own son; would it be right for him'so, to do?
You reply at once, that it would not;. And why not ?
What obstacle is there to his forgiving his.son ? _ It is
his regal justice, is it not, which stands. as an immove-
able obstacle in the way? If that king, shewing
partiality, should’ not punish the offender, but. pardon.
him because he is his child, all his subjects would re-
proach him as destitute of justice. Thus his justice
would be ruined; his name would be,ruined; and his
law would be ruined. And with the ruin) of these
three, his kingdom would also be ruined.

Oh People! We have broken the laws of God. We
have sinned andare guilty. God cannot without doing
violence to His justice pardon:‘our sims, unless full
satisfaction for them is first made. But He will never
do violence to His own justice. Hence we ‘see that
God’s justice is the great obstacle to'His forgiving our
sins. And now how is this difficulty to be overcome ?
Are we able, think you, to satisfy the Divine justice
and thus remove the obstacle? Alas! how vain the
quéstion.. As well ask whether'we could with a. small]
needle dig down, remove, and annihilate a vast moun-.
tain? As well inquire whether a tiny insect, finding
the Himalayas obstructing its path, could lift them on
its back, and bearing them aloft through the air cast
them into the depths of the sea? Supposing even such

 
 

ADDRESS NO. VII.

things to be possible, at would still. be impossible for
us to satisfy the justice of an offended God.

By His justice God is bound to condemn us to hell,
and punish us there for ever. How then can He at all
save us? . Is there any way by which God can, without
swerving from justice, rescue us from our doom? If
there is such a way, His wisdomand His grace will be
conspicuous in its discovery.

CuRAL; 58TH CHAPTER : 8TH STANZA.
Lnteral Translation.

‘* The world rightly belongs to those kings, who are able
to shew; merey without injury to their justice.”

What Tiruvalluvar here says is true. He tells us
that a king, who can‘exercise mercy without damage to
the justice he is bound to execute, is worthy to govern
the world. God is the King of kings, By His very
nature He is bound always and perfectly to fulfil the
demands of His justice. But is there no way by which
He can forgive ‘sin without doing violence to that
justice? This is the very thing we need to know.
There is such away. Wishing. to save us from hell,
God has Himself devised and appointed that way. It
was for this very purpose, that He sent His Son Jesus
Christ into ‘the world, _ Listen then while we give you
a brief account of the advent and the actions of Jesus
Christ, It is by Him, that God’s justice has been satis-
fied.. It as by Him, that all obstacles to pardon have
been removed., .Itis by Him alone that salvation and
heavenly bliss have been procured for us,

This Jesus Christ is the true and. eternal God) Many
centuries ago, He descended to Earth and became in-
earnate asa man. He lived in this world thirty-three
years... Declaring Himself to. be the Saviour of man-
kind, Hetaughtthe doctrines of true knowledge, gathered
a company of disciples, and went about domg good.
Leading a life of spotless purity, He set it up as a model
to be imitated and followed by all, Finally, He volun-
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MANTRAS. 13

ment. Would you know what it was? ‘Fixed to the
cross with nails driven through His hands and His feet,
He died, having first suffered intolerable agonies. On
the third day bursting the bonds of death He rose
alive from the grave; and trod the earth for forty days.
Then atter graciously communicating to His disciples
the words of life, He left this earth, and mounting
through the air returned to the world of heaven.

Tf you ask why Jesus Christ suffered thus; the
answer is, that He bore upon earth the penalties, which
we, as sinners, deserve to endure in hell. He submitted
to this punishment in order that He might appease the
offended justice of God. By so doing, He made satis-
faction to the divine justice, and removed the obstacle,
which stood in the way of God’s pardoning guilty men.
He opened the way of salvation to sinners. Because
He thus endured the punishment due to our transgres-
sions, God can bestow pardon, and bestow it without
injury to His justice. And in consequence of this satis-
faction made by Jesus Christ, God now speaks gracious
words to the Sons of men. Hear the merciful revela-
tion.

“‘ All who renounce the ways of wickedness and believe
in Jesus Christ shall, for His sake, have their sins pardoned
and their guilt removed. Heaven also with its eternal
unchanging joys shall be conferred upon them.”

Precious, life-giving words are these. All who listen
to and accept them will attain to heaven. All others
wil] fall into hell.

To make this matter clearer, we will tell you a true
story by way of illustration.

Many years ago, there lived in the province of Locria
a good king, who governed his subjects with a just and
even hand. At one period of his reign the crime of
adultery greatly increased in his kingdom. The mo-
narch fearing that both the land and its inhabitants
would be ruined by this vice, and determining if possi-

 

 
  

14 ADDRESS NO: VII.

ble to put a stop to it, made and promulgated the follow-
ing law, namely; that whoever in future committed
adultery should have both his eyes plucked out. For
a time, his subjects fearing the threatened penalty
strictly observed the law. But afterwards one of thei
dared to brake it, and having been detected in his sin
was dragged into the royal presence. The moment the
king looked upon the culprit, he ‘saw that he was no
other than his own son, the only heir to his throne and
kingdom. Thereupon the king’s mind was filled with
great fear and consternation. “ Alas! Alas!” he thought
within himself, “Is this not the child whom I begat,
and whom I have so tenderly cherished, my loved son,
the apple of my eye, the heir to my name and my
kingdom ?. What alas! shall Ido? How can I pluck
out the eyes of my own child?” Thus greatly troubled,
his heart melted with inexpressible sorrow.

Soon however, he began to reason with himself thus :
“Tf I pardon this culprit and spare his eyes because
he is my child, the whole world will reproach me as an
unjust prince, and pronounce my government partial
and unfair. All my subjects will be emboldened to
violate the laws. Order will give place to confusion,
and my kingdom will speedily be overthrown. I cannot
swerve from justice. The law must have its course.
I must execute the penalty, though the sufferer is my
beloved child.”

Thus was the king’s heart torn with contending
emotions. On the one side, merey pleaded hard that
his child should be pardoned; on the other, justice
sternly demanded the punishment of the offender. At
last the king began to consider whether there might
not be some middle course, whereby he might satisfy
the requirements both of his mercy and his justice,
without doing violence to either. “Oh!” thought he,
“if I could only vindicate my justice, and yet pardon
my child, how joyful I should be.”

 

  

   
   
  
 
 
 
 
 
 
 
 
  
   
   
 
 
  
  
 
  
 
   
  
  
    
 

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MANTRAS, 15

Suddenly a happy expedient darted’ into his mind.
His face beaming with smiles, he mounted the throne,
and ordered the case to be tried. Witnesses were ex-
amined and the prisoner béing found guilty of adultery,
sentence was at the king’s command pronounced. The
culprit was according to the law condemmed to have
his two eyes plucked out. Thereupon the king spoke
as follows: “Listen, Oh Counsellors, Princes, and Peo-
ple! The law must be executed, and justice must. be
fulfilled Two eyes must be plucked out. But hear
what I have to say. This is my son. Bound together by
the bonds of blood and of affection, he and I are as
one. Therefore an eye of his, and an eye of mine shall
pay the penalty of the law.” So saying, the king, hay-
ing caused an eye of his son to be plucked out, plucked
out one of his own and laid them side by side. Then
resuming his address he said, “ The penalty has been
executed. See, here are the two eyes plucked out. I
have vindicated the majesty of the law. Justice and
Mercy triumph together inviolate. Ihave saved my
child, but without injury to the statute. Therefore
let none henceforward dare to violate it, for you
now see that my justice is unbending, while my mercy
is great.” Then every mouth was filled with plaudits.
Perceiving how signally the king had shewed mercy
without prejudice to justice, his subjects lauded his
wisdom, extolled his mercy, feared his equity, and
yielded themselves a thousand times more submissively
to his government than before.

And now, why did this king pluck out one of his
own eyes? Why did he, the guiltless, thus suffer
punishment for his guilty son? Was it not that he
might thereby honor his law, vindicate his justice, and
at the same time save his child? This is precisely
what Jesus Christ has done for us. To magnify the
Divine law, to preserve inviolate the Divine justice, and
yet at the same time to rescue sinful men, he came
and suffered and died in their stead. Oh People! May
you, believing on Him as your Saviour, through Him
reach the blissful shores of heaven !

 

  
16 ADDRESS NO. VII.

APPENDIX To No. VII. ie
EXAMPLES AND ILLUSTRATIONS.

(1.) Vedic ceremonies will all perish; but the Man-
tra “Om” never. It is itself God.

MEnv 2; 84. ver

TIateral Translation.
‘The Homa with all other Vedic sacrifices and ceremonies
must perish. Let it be known that the Pranava is inde-

structible. (If it be asked why, it) is Brahm, the Supreme |
Lord of all.” fa I

General Meaning.

Vedic ceremonies must all perish. But the Pranava
can never perish, because it is itself God. 4

(2.) The four Vedas sprung from the Mantra Om.
He, who knows it, knows all things. Women and
Sudras may not repeat it.

ANONYMOUS STANZA. bie
Literal Translation. a
MIOES |

“ As the (great) Banian tree springs from a (small) seed, ag

so the Vedas and the Sastras spring from the word Om.
Whoever pronounces the word Om pronounces all the Vedas
and all the Sastras. Whoever knows the meaning of the
word Om knows certainly all the Vedas and all the Sastras:
Excepting the word Om, the Panchakashara may be taught iethe:
to women and law abiding Sudras.”’ reac

General Meaning. .

The Vedas with all the other Sastras sprung from the a

Mantra Om. Those who have mastered its meaning  ,,

have mastered the meaning of all the Sastras. It must
never be taught to women or Sudras.

This verse affirms that the four Vedas derived their
being from the Mantra Om. But in direct contradic-
tion to this, the Manava Dharmma Sastra (Chapter 2nd ;
Stanza 79th) declares, that Brahma milked the Mantra
Or out of three Vedas.

lee

' thr

Gi

 
MANTRAS, 17

_ (3) By repeating the Gayatri a thousand times, all
sin will be removed within a month.

Menu 2: 79.

Interal Translation.

lan. :

“Tf a Brahmin, apart from the multitude, recites these
three (viz. Om, Vyahruti, and Gayatri) a thousand ‘times,
he will within a month be released from great sin, as a

ins | Serpent from his slough.”

es General Meaning.
_ Ifa Brahmin repeats the Om, Vyahruti and Gayatri
Mantras a thousand times, the great sins committed
hy by him will be removed within a month.

- (4) Whatever else one may or may not do; if he
Qm, | only repeats.the Gayatri, he will gain heaven.

1 and Menu 2: 87.
Tateral Translation.

“Ttis by reciting the Gayatri, that a Brahmin gets
heaven. Of this there is nodoubt. It matters not whether
‘he does or does not do anything else. Ifhe be friendly to

 

th “all, he is (justly) called a Brahmin.”

rd Ui.

eVets We” General Meaning. ‘
> of the |

ystuy, Lf a Brahmin only recites the Gayatri, it matters not
tight | Whether he does or does not do other things: he is sure
to reach heaven.

(5.) Ifa Brahmin repeats the Gayatri Mantra daily
for three years, he will change his form, and acquiring
foie | an ethereal air-like body will be able to roam every-
neni! Pwhere at will.

It mus F MENU 2: 82.

4

diet Literal Translation.
ed Ut 4 i : cai
iindt- | ‘* Whoever without remissness recites this (Gayatri) daily
»id; | for three years, will become like the air, and possessed of |
a an ethereal body will attain to the supreme Brahm.”

 

 

 
 

 

18 ADDRESS NO. VII. :

General Meaning.

The Brahmin, who repeats the Gayatri Mantra every
day for three years, will become like the air, and will
with an ethereal body reach God. i

ScRIPTURE TEXTS.

 

(1.) God abhors all incantations.
Dewt:"187 10, 1412) "Wearah BPG) 20 Slat Ge ae
(2.) The Sun Moon and Stars are not to be wor-
shipped. e
Deut. 4. 19. Job 31. 26 to 28. 3
Deut. 17: 2 too, -Hizek By 5 We las
(3.) God delights in the prayers of the faithful.
Psalm 145, 18/59. “Mat. 7: 7to 11. 1 Peter oui.
(4.) How prayer is to be made.
Mat. 6. 6 to13. Mark 11. 25.
Jer. 29. 13. Mat, 21. 22.

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THE BAZAAR BOOK

complete in itself.

The Guru.
The S4stra,
Sin.

Man.

God.
Expiation.
Mantras.

 

They are as follows :—

VIII.

TX.
X.
XT.
XIL.
XTi.

A.A SDDS ISL SRP SESS SERA SIES

 

Consists of Thirteen Parts, each of which is ¢

Transmigration.
Fate.

Idolatry Sinful.
Idolatry Ruinous.
Caste.
Brahminism.

Of these the first seven are already issued %
and the others are in the Press,

NINYNYNS NANA

 

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HST semen,

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