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INARANAN

Hor Educated Pindns,

BAZAAR BOOK:

Part VIII.

BmmANSMIGRATION.

BY
Rey. HM) SCUDDER, D.D,
AMERICAN ahkUOT MISSION,
—~t 0
Translated from Tamil
BY
Rev. J. W. SCUDDER, M.D.

MADRAS:

THE RELIGIOUS TRCAT AND BOOK SOCIETY,
PRINTED BY GRAVES, COOKSON AND CQ,

 
 

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ADDRESS No. VIII.

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TRANSMIGRATION.

THE Sastras of this country teach that there are
many successive births, and its people generally accept
this teaching as true. They believe that the human
soul, immediately upon leaving one body, enters into
some other form, and so in endless transmigration
continues for myriads of years to pass through many
successive births.

NALLA PILLAI B’/HARATA: ARAN YA PARUVAM:
KousIKA SARUKKAM.
Iuteral Translation.

“ Souls, if their good actions exceed, will obtain celestial
bodies. If their actions are good and bad mixed together,
they will enter into complex human bodies. If their evil
actions exceed, they will pass into the forms of trees, beasts,
and other inferior living beings, moveable and immoveable.
So say the wise.”

General Meaning.

In this verse we are told, that the soul of one, who
has done “good actions’ abundantly, will be born as
a god; that the soul of one, who has performed “ good
actions” and “ evil actions” in about equal proportions,
will be born as a man; and that the soul of one, whose
“evil actions” exceed, will be born as a tree, or asa
beast.

Again, in the twelfth Ad/hyaya of the Manava Dharm-
ma Sastra, we find some exceedingly marvellous par-

- ticulars. Entering largely into details, it tells us that
\ man will be born as a dog, a pig, an ass, a camel, a bul-
lock, a sheep, a deer, a worm, an insect, a fly, a spider, a
Eke a crocodile, a grass, a shrub, a creeper, an eagle,
a lion, a tiger, a.cat, a mongoose, a frog, a lizard, a pea-

 
    

2 ADDRESS NO. VIIL
cock, a monkey, a fish, a tortoise, a jackal, a gnat, and
in various other forms too numerous to mention.*

Oh People! Do you really believe, that the soul of
man, losing its human nature and properties, is goimg
to be born in these multitudinous forms ? What strange
hallucination is this? From one point.of view, it looks
like a story told merely to frighten little children ; and
from another point of view, like a fable calculated to
make those same little ones laugh and frisk about with
glee. Which of the two is the more correct does not
clearly appear. While listening to it, we can hardly
repress our inclination to laugh. But after a moment’s
thought, it seems much more appropriate to mourn
and weep over the sad fact, that intelligent human
beings allow themselves to be deceived and ruined by
such ridiculous trash.

You affirm, that men pass through many and various
births or transmigrations. But what proof do you
give of this? You cannot of course expect us to believe
such a story on your mere say-so. Some of you will
doubtless answer the question by saying :

“Our Sastras are authority for the truth of this
doctrume.”

But unfortunately your Sastras are replete with
mis-statements and falsehoods, Take one example only
out of many.

NALLA PILLAI BHARATA: ATI PARUVAM: GARUDA

SARUKKAM.
Literal Translation.

“ Rahu and Kétu having, by virtue of the power derived
from eating Ambrosia, performed (otherwise) impossible
penances, obtained from Siva the boon of alternately swal-
lowing and vomiting the Sun and the Moon. In consequence
of this arrangement, the gods (undisturbedly) ate the cool
Ambrosia to their hearts’ content.”

The Maha Bharata also, which you extol as a fifth
Veda, tells us, that Siva conferred upon the two serpents

_* See Appendix, page 15.

 

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TRANSMIGRATION. 8

Rahu and Kétu the gift of alternately swallowing and
ejecting the Sun and the Moon ; and that solar and lunar
eclipses are the result of this engorging and disgorging
process. The very idea of a snake crawling up the sky,
seizing the Sun in its jaws, swallowing and then vomit-
ing forth that luminary has in it something irresistibly
ludicrous. Many of your children even, who attend
school, know perfectly well, that this story is an unmiti-
gated falsehood. One of your proverbs says that “ the
more you break and examine a fig, the more worms
you find.” So the more closely you scrutinize your
Sastras, the more lies you will discover in them. And
is it these Sastras, overburdened as they are with such
stupendous falsehoods, that you bring to us as reliable
authorities? Know that they can never answer your
purpose. Sastras, which stand convicted of telling one

_ he about a snake’s swallowing the Sun, may reasonably

be suspected of telling another, when they affirm the
existence of many births: - Hence their authority is
worthless, and wise men will never admit them in
evidence.

Your Sastras having thus been proved to be incompe-
tent authority, we ask for other and better proof than
they can afford of the reality of Transmigration. To
this some will perhaps reply, that,

“ Successive births ave the appointed rewards of
virtue and of vice.”

To many it seems a natural and excellent rule, that
virtue and vice should meet their appropriate recom-
pense in succeeding births. Hence they use this as an
argument to prove the doctrine of Transmigration. We
find this ground taken in the Maha Bvharata, as follows.

NaALLA PILial B’HARATA: ASVAMED HA PARUVAM :

KRISHNARJUNA SAMAVADA SARUKKAM.
Literal Translatoin.

«« All actions done in this world belong to (one of) two
classes, namely sin and virtue. These are the seeds, which
produce (respectively) sorrow and joy. Moreover it is in

 
 

4 ADDRESS NO. VIII.

consequence of those actions, that souls take bodies. So
say the wise.”
General Meaning.

Successive births have been ordained, in order that
vice may be punished, and virtue meet with its proper
reward. Such is the substance of this verse.*

Furthermore, detailed rules are laid down as to the
particular penalties which follow particular crimes. For
example.

NALLA PILLAI BARATA : ANUSASANIKA PARUVAM ;
ASARAM URAITTA SARUKKAM.

Interal Translation.

“ If a man steals oil, ghee, or anything else from a temple,
he will die, and being born as a bandycoote or a pig will
suffer greatly. After many days passed in one of these
forms, he will enter successively and continuously into the
bodies of dogs and other animals. Know this, O thou who
art learned.”

General Meaning.

This verse tells us, that a man, who steals oil or ghee
belonging to a temple, will after death be born as a
bandycoote or a pig, and, after having endured much
suffering for a long period in one of these forms, will
again be born as a dog.

Let us look into this a little. Does the soul, when it
is born as a bandycoote, know that it was once in a
human body, that it then stole ghee, and that, as a
punishment for the theft, it is now born as a bandycoote?
Assuredly the bandycoote knows nothing whatever
about all this. It is entirely ignorant both that it
formerly stole in human form, and that it is now roam-
ing about as a bandycoote in punishment for the theft.
How then can this be called a punishment at all? Even
allowing it to be a species of punishment, what propriety
is there in the method of it ? If it becomes necessary to
punish any one, it is no more than right, that he should
be made acquainted with his fault before the penalty is

* See Appendix, page 16.

 

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TRANSMIGRATION. 5

inflicted. Punishing, without first showing the offender
his crime, is wrong. What justice then, or what profit is
there in punishing a.soul by catching and shutting it
up in a bandycoote’s body, where it cannot by any pos-
sibility know either that it has ever committed a fault,
or that it is now suffering the penalty due to that
fault ? There is no justice in it. Neither is it, strictly
speaking, a punishment at all; for the soul is, in that
form, utterly incapable of recognizing it as such. Is it
this then of which you boast as a “natural and excellent
rule” of punishment ? God has made no such unjust and
profitless rule. He has appointed no such penalties as
these for the human soul. The great Lord, who punishes
human souls, always punishes them in ways fitted not
only to make them recognize their faults, but also to
see the righteous connection between those faults, and
the penalties He inflicts. Hence your affirmation, that
Transmigration is a divinely appointed punishment of
sin, is only vain talk. It is a mere fable concocted by
foolish men.

Equally vain is it to assert, that a good birth is the
reward of good deeds. For in this case also, the soul,
which is said to have entered such a birth, is not in the
least aware either that it formerly performed good deeds,
or that its present happy condition is the fruit of those
good deeds. It has not even the faintest recollection
of a previous state of being. And, as a matter of course,
it cannot know, that in consequence of such and such
good deeds previously performed, it is now enjoying
such and such remunerations. Hence there is no such
thing as reward in the case. ‘The very idea of a reward
necessarily involves on the part of him who receives it a
double knowledge, namely ; first, that he has performed
a certain action ; and secondly, that what he receives is
the fruit of that action. But all such knowledge is clear-
ly wanting here. Hence it is absurd and false to speak
of Transmigration as the reward of vice and virtue.

Some among you offer still another argument for
Transmigration, which is as follows ;

C2636

 
 

6 ADDRESS NO. VIII.

The soul being defiled with sin, Transmigration has
been appointed as the means of cleansing and purrfy-
ung Ut.

In the 56th Sloka of the 12th Adhyaya of the Ma-
nava Dharmma Sastra,* it is stated, that a Brahmin
who drinks arrack will hereafter be, born as a worm,
or an Insect, or a grasshopper, or a bird feeding on
ordure, or a beast of prey. ie

How the soul of a toddy-drinking Brahmin is to lose

its sin-stains and become purified by any of the above-—

mentioned births does not very readily appear. For
example, how in reason is his soul to become clean by
his being born as a carrion-crow, and gulping down all
the filth he lights upon? Besides, if eating filth is all
that is required, why become a crow for that? Why
not force himself somehow or other to swallow the filth
at once, and thus purify his soul while he is yet in his
Brahmin form ?

But listen further. The Manava Dharmma Sastra,
in the 62nd Sloka of its 12th Ad’hyaya+ speaks as fol-
lows. _ If one steals paddy, he will be born a rat : if he
steals bell-metal, he will be born a gander: if he steals
water, he will be born a frog: if he steals honey, he will
be born a gnat: if he steals milk, he will be born a
crow : if he steals juice, he will be born a dog: and if
he steals ghee, he will be born amongoose. In a follow-
ing Sloka, it is said, that if he steals fruit, he will be
born a monkey.

Now consider what sort of teaching this is. We are
told that if a man has stolen paddy, he must, in order
to cleanse his soul of this fault, be born as a rat, a crea-
ture whose chief occupation is, as we all know, to steal
paddy. Or if he has stolen fruit, he must, in order to
expiate this crime, be born a monkey, the animal which
above all others is for ever stealing fruit. In other
words, a man must, by way of atoning for one act of

* See Appendix, page 16.
7 See Appendix, page 17.

 

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TRANSMIGRATION. i

theft, become an eternal thief. This country excepted,
there is no place in the wide world, where such a doc-
trine as this is even heard of. All this being so, does
it not sound very much like blasphemy to say, that
God has ordained Transmigration as a means of purify-
ing the soul ?

Again we ask you, what proof is there of the existence
of Transmigration? Not one. Reflect a little. If you
yourselves have existed in a previous birth, how comes
it, that you have no remembrance, however slight, of
it now? Surely there ought to be at least some faint
floating reminiscence of having been in such a state.
For example, if in a previous birth you were a lion, we
should naturally expect to find in you now some small
remnant of leonine pride, as you remember, however
faintly, that you roamed lord of such and such a forest,
and exultingly selected your prey from among’ beasts

_ helplessly affrighted by your terrible roars. Or if in a

previous birth you were a donkey, we should not un-
reasonably look for some trifling residue of asinine
shame, as, you recall, however indistinctly, the fact that
in such a town you were cruelly beaten by pitiless
washermen, while you laboriously staggered under vast
bundles of clothes. Or if in a previous birth you were
a dog, we should fairly count upon seeing in you a relic
or so of canine servility, as you recollect, however
vaguely, that you wagged your tail in such a house of
such a village. Or if in a previous birth, you were a
Brahmin, we should legitimately reckon upon detecting
a trace or two of Brahminical trickery, as you call to
mind, however obscurely, that in such a district you
lived luxuriously and bore yourself haughtily, while
you were all the time filling your belly by deceiving
and cheating the poor. But we discover nothing of the
kind. Who can say that he was formerly in such and
such a birth, and lived in such and such a way? You
cannot find one who will venture to doit. There is not
the smallest trace of such a remembrance in anybody's
mind,

 
 

&

ADDRESS NO. VIII.

It will not answer to say here, that you have forgot-
ten those things, just as you have forgotten things which
occurred in your infancy. It is quite true that you can-
not remember matters which took place during your
infancy in this present birth; and, by parity of reason-
ing, it could not be accounted wonderful, that you should
fail to recall the occurrences of infancy in a former birth.
But if you really existed in a former birth, you surely
were not infants throughout its entire ‘duration. Did
you not then grow into youth? Did you not attain to
manhood? Did you not marry? ‘Did you not work
hard for a living? Did you not laboriously support
your children? Did you not feel hunger and thirst,
disease and pain? Did you not experience joys and
sorrows innumerable ? Can it be possible that you
have entirely forgotten all this? Oh People! Why do
you believe such glaring falsehoods as these? Surely
the thoughts and words and deeds of a previous exist-
ence could not all have thus passed into one common
and total oblivion. Get understanding and learn the
truth. Know clearly, that neither previous births nor
subsequent births have any existence whatsoever.

Compare, in this connection, the operations of nature.
Look at the plantain tree growing in your gardens, for
even that may afford you useful instruction. It crows,
shoots out its leaves, yields its rich cluster of fruit, and
then fading dies. Does any one imagine, that after
thus dying the same plantain tree will again spring up
and live upon the earth? No. What then? Before it

dies, it sends forth young suckers from its roots. When

the parent-tree is dead, its offspring, standing in the

place it occupied, grow and bear fruit in their turn. J {yj, ,
But the parent-tree can never live again. Just soa | Ihnen
man begets children and dies. Those children occupy } io,

the place he once occupied, and perpetuate his family.

But as for him once dead, he can never again be born —

and live upon the earth.
Attend now to some arguments we are about to

set before you. Our object shall be to prove, that :

 

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TRANSMIGRATION. 9

the doctrine of Transmigration iS a most pernicious
doctrine. ‘

FIRST.
Ir THE DOCTRINE OF TRANSMIGRATION BE TRUE, THE
WAY TO HEAVEN IS EFFECTUALLY CLOSED AGAINST
ALL MANKIND.

The 58th Sloka, of the 12th Chapter of the Manava
Dharmma Sastra* says, that he, who violates the bed of
his Guru, will be born a hundred times in the forms of
grasses, of shrubs, of creeping plants, of vultures, and of
wild beasts.

Now if this is to be believed, all grasses, shrubs, creep-
ing plants, and trees upon the face of the earth are
nothing else than human souls. And if so, what right
have we to eat greens, vegetables, and pot-herbs2 Are
not all who eat them murderers? Yet you eat them
continually. Every day of your lives, you seize and
pluck up and kill those poor souls, you plunge them into
water, build a fire under them, and boil them, you
bite them with your teeth, and taste them with your
palates, you swallow them down your gullets, and
digest them in your stomachs. What a fearfully atroci-
ous sin! Moreover, this is not the sin of a single day ;
but it is a series of murders which you are committing
day after day, and many times in each day of your
lives. As many leaves, as many stalks, as many greens,
as many fruits ripe and unripe as you have ever pluck-
ed and eaten, so many souls you have murdered and
devoured.

But you will say, that greens and vegetables and
fruit are essential food. We must eat them or die.
If men should cease to eat them, the whole world would
shortly be depopulated. True. And does notthis very fact
show you, that the doctrine of Transmigration is a lie ?
For who is it, that has made vegetables and fruit neces-
sary to human life ? And who is it, that has given them

* See Appendix, page 17.

 
  

10

 

ADDRESS NO. VIII.

to us as food? Is it not God Himself? If they are
truly re-born human souls, would He, think you, give

them to us as food? Or would He, think you, have so —

created us, that we must either eat them or die ? More-
over if those vegetables are souls, the whole human race
are forced, by the very necessities of their nature, to

murder and devour them every day of their lives. Not ©

a single man can by any possibility cease from commit-
ting the sin, and of course not a single man can ever get
to heaven. Would God ordain so vast an iniquity ?

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Never. Hence we are sure that trees and vegetables are ©

not the souls of departed men. Eat them we may and
lawfully, for God has given them to us to eat. Hence
the doctrine of Transmigration is a false doctrine.

SECOND.

THE DOCTRINE OF TRANSMIGRATION ENCOURAGES MEN

TO SIN.

The adherents of this doctrine teach, that all the
desires and all the conduct of a man in his present
birth are the necessary and. inevitable results of his

actions in aformer birth. Now the belief of such teach- —

ing cannot fail to produce large harvests of sin. It
makes men reason as follows :—“ Although the desire
T now feel is a wicked desire, yet I may indulge it, for
is 1t not the fated and unavoidable fruit of my deeds

performed in a previous birth ?’—And so this beliet

causes them to plunge recklessly into sin. Nothing can
be more certain, than that this doctrine, which ruins
men by thus forcibly dragging them into wicked prac-
tices, is not from God; but is a false doctrine devised
and promulgated by evil men.

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SHUTS THEM UP, AS IT WERE, TO ITS COMMISSION,

of happiness in heaven, or of misery in hell. If this —

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TRANSMIGRATION, 1}
doctrine is taught to men, there is reasonable ground
of hope, that they, becoming alarmed at the fatal con-
sequences of sin, will relinquish it, and seek the way to
heaven. But if, on the contrary, men are taught to be-
lieve, that they must inevitably pass through myriads
of successive births; the-natural consequence is, that
they become unconcerned about their future happiness.
“ Let that come, which must come. -What can we do ?
Do what we may, there is no possibility of escaping our
predestined births. What then is the.use of thinking
about the matter? Whether we do right or do wrong,
it cannot alter our fate.” Thus reasoning with them-
selves, they will never leave off sinning. They will
never inquire the way to heaven, nor seek forgiveness
of God ; but, on the contrary, continue walking uncon-
cerned in the ways of sin. A doctrine, which thus shuts
men up as it were to the commission of sin, cannot be
from God. It is plainly a false doctrine, which bears
every appearance of having emanated from wicked men
and devils joined together in rebellion against God.

Hear what one of your sages says about those, who
teach this false and pernicious doctrine.

Translation.

‘The Gurus of this world, discoursing about the two-fold
actions, declare on the authority of the Vedas, that when
the soul at death leaves the body, which it is now wearing
as the result of its deeds in a former birth, it will enter upon
a new birth and appear again clothed in another body.
What! can that, which has already once entered the womb,
been born upon earth, and after the lapse of a hundred years
passed away from it, be born again as an infant ? Consider,
my masters! the immense wealth, which these Gurus plun-
der from their ignorant disciples by terrifying them with
this doctrine of future births.”

A careful consideration of these various arguments
cannot fail to convince you, that there is no such thing
as a Transmigration of souls.

But some of you will perhaps here ask the question,
“ Are there then no fruits whatever following upon good

ony
1

1
1
12 ADDRESS NO. VIII.

and evil actions?” A useful inquiry, and one which ih
we are most desirous of answering. Such fruits there puth
undoubtedly are. Eternal heaven is the fruit of good pout
actions. Eternal hell is the fruit of evil actions. When outa

a man dies, it is not his soul; but his body only that | wil
perishes. The soul can never die. Immediately on the ~ [hs
death of the body, the soul passes either into heaven or | glrts
into ‘hell. Whichever place it enters, there 1t must —
for ever stay. If it reaches heaven, there it will always — nent
remain, associated with eternal joy, and experiencing _ ;vel
unceasing transports of bliss. In that world there is no | utter!

pain, no sorrow;'no want. If it falls into hell, there it Oh
will always continue, associated with eternal sorrow, bya
and enduring everlasting’ torments, as it rolls with | abl
devils and ‘fiends in a sea of unquenchable fire. In | jecu
that world; there is no comfort, no joy. Beloved! Is | obtai

it not: both wise and good, that we should, one and all, of hel
strive earnestly to escape from hell, and attain to the — will:
eternal comforts and felicities of heaven ? | destro

How then can we escape hell, and how reach heaven ? perdi
This is what we need, above all else, to know. Some [wi
will tell us, that the performance of meritorious actions js jnt
will accomplish the end we have in view. But listen of sin
attentively, while we discuss this point.a little at large. — glyes,
A meritorious person, properly so called, is one, who — By
never having once broken the laws of God in thought — jy?
word or deed, has from the moment of his birth con- ,L p10
tinued perfectly holy both in his dispositions and in his fy »
conduct. , Such. a.one would certainly be worthy of inestio
heaven, and would obtain unobstructed entrance there. Hic
But where shall we look for such a man? In what e

: and

land, or among what people can such a one be discover- , a
* ° . . . \

ed? Alas! there is not in the wide world a single meri- °""

yon? leseribe

torious person. We have all done evil actions. Being th

. ° s, 8 . . . Bia : |

sinners, our dispositions are all sinful dispositions. Our ) oy

soul is a sinful soul. Actions good and entitling us ele

to heaven can by no possibility spring froma sinful |°

the ene
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TRANSMIGRATION, 13

Thus all mankind are. lying ruined. in. their sins.
Death comes swiftly on: Hell is in. their front with
mouth opened to swallow them up. The-sin they have
committed stands ready’ to hurl. them down into its
awful depths. ‘To remove that sin, they have no-power:
To escape that hell, they can find- no way among them-
selves. There is a heaven, a world of, bliss; but they-
cannot reach it, for they are destitute not only of. the
merit which could bring them. there, but also, of all
power to procure such merit for themselves. - Alas! how
utterly ruined is their condition. O71

Oh People! Listen now to good tidings sent to you
by a gracious God. . There is one, who can remove and
abolish our sins. -‘Thereis‘one, whocame.to Earth and,
accumulated merit sufficient for us all; If we do but
obtain that merit, it will of itself shut for us the, door
of hell, It will close the mouth ofthe horrible pit. ; It
will rescue us from the way of destruction...It. will
destroy the sins, which stand ready to push,us into
perdition, It,will open for us the gates of Paradise.
It will lead us into the way of life. It will bring
us into eternal felicity. Renouncing then all manner
of sin, let us at once seek to obtain that merit for our-
selves. |

But who. is. this, of whom we speak? What His
name? Where His dwelling place? In what way has
He procured merit. for us? How may we know Him ?
How reach Him ? Attend while we answer these. great
questions,

His name is Jesus Christ: He is the one true Lord.

‘and Guru. He is God’s only begotten Son; He is the

Ruler of the three worlds. -How-shall we attempt.to
describe the dwelling place of Him, whom the heaven
of heavens cannot contain?» He is the all-pervadimg
Deity, yet he dwells graciously im the hearts of these
who put their trust in Him. God the Father seeing
the entire human race ruined by sin, pitied them and
sent this Jesus Christ His only Son into the world:as a
Saviour. Thus sent, He came many years ago to earth

-

 
  

4 ADDRESS NO. VIII.

and assuming our nature became-incarnate as a man.
This is the true Avatar. Jesus Christ appeared God
and man in one person upon earth. He dwelt in our
world thirty-three years. He performed deeds of mercy
wherever He went. He taught true wisdom, and re-
vealed the substance of the true Veda. He blessed all,
who sought His favor. The blind, the deaf, and the
dumb came and worshipped Him. Worshipping they
saw, they heard, they spoke and went away rejoicing.
Cripples, paralytics, and lepers cried to Him and were
restored. Men besought Him to raise even their dead
to life: He commanded, and their dead lived again.
By such miracles as these, He openly proved Himself
to be God, and many believing adored Him as God.
Finally after enduring great suffering, He gave His life
for the life of men.

If now you ask how it was possible for one so holy
and so meritorious to suffer and to die; we reply, that
it was because He took our sins upon Himself, as if
they had been His own sins. He, who was without
sin, carried the burden of our sin. That we might
escape the punishment of hell, He bore for us a terrible
punishment upon earth. He voluntarily sustained the
penalty due tous. That penalty He experienced both
in His soul, and in His body. The divine wrath, which
should have cast us into hell, swept like a raging flood
over [iis soul, producing in Him mental anguish so
intense, that His sweat was as it were great drops of
blood falling down to the ground. He suffered punish-
ment also in His body, which was fixed to the cross
with nails driven through His sacred hands and feet:
He died undergoing excruciating agonies. Then the
Sun became darkened, lacking courage to look upon
the sight. The sorrowing Harth trembled and quaked.
Rocks sympathizing with His broken heart, rent
asunder. Jesus Christ endured all those sufferings on
account of His love to us. There was in Him nothing
that merited punishment. The penalty He suffered
belonged to us. The sin He carried was our sin. He

 

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bore those agonies, in order that He might rescue us
from hell, and bring us to heaven. Thus He opened the
way of expiating our sins. On the third day after death,
He rose again with life and majesty from the tomb.
During forty following days, he walked and taught
upon earth. Then He ascended up through the air to
heaven, where He now sits in glory. Thus we have
briefly told you how Jesus Christ came to earth, was
born as a man, lived a life of spotless purity, bore the
sufferings due to us, gave His life as a sacrifice for our
sins, rose again trom the dead, and returned to the world
of heaven. All this constitutes the merit, which He has
procured in our behalf. It is merit fitted to save our
souls. Would you know this Jesus Christ; seek Him
in the Bible. Would you become possessors of His
merit ; exercise faith in Him as your only Saviour.

Oh People ! The Christian Veda is the only true Veda.
All others are false. Read that true Veda with your
eyes, hear it with your ears, ponder it in your hearts,
and walk as it directs you. Then you will know the
all-meritorious Guru Jesus Christ. Believe in Him,
Leave off all sinful practices. Mourn and weep over
the sins you have hitherto committed. Offer your heart
as an oblation to Christ. Trust in Him as your God,
and your merit-giving Guru, love Him, cling to Him
as your only hope, pray to Him at all times, and walk
according to His blessed Word. If you do so, He will.
never suffer you to fall into hell; but will surely bring
you to heaven, that you may be there for ever with
Himself in bliss.

APPENDIX to No. VIII.

EXAMPLES AND ILLUSTRATIONS.

(1.) For sins connected with the body, man will be
born as a vegetable or mineral : for sins connected with
the mouth, as a bird or beast: for sins connected with
the soul. as a human out-cast.

 
 

16 "ADDRESS NO. VIII.

MENU 12: 9.
Interal Translation.

“For sinful acts springing from the body, a man shall
assume a vegetable or mineral form ; for sinful acts spring-
ing from the mouth, the form of a bird or beast ; for sinful
acts springing from the mind, the form of a low-caste per-

92

son.
General Meaning.

For bodily offences, man shall be born a vegetable or
a mineral; for verbal offences, a bird or a beast; for
mental offenees, an out-cast.

(2.) Subsequent births are appointed as the rewards
of sinful and meritorious actions.

Menu 12: 74,
Interal Translation.

“ By continuing the practice of sinful actions, foolish
persons experience sorrows in the various births, (into which
they enter) upon earth.”

General Meaning.

Foolish souls, by continuing in the practice of sin,
suffer, migrating through many births.

(3.) Various mean births resulting from theft.

MENU 12: 67.
Titeral Translation.
_ “Tf one steals a deer or an elephant, he will be born a
wolf ; if a horse, a tiger ; if fruit or roots, a monkey ; if a
woman, a bear ; if water, a Jataka bird ; if vehicles, a camel ;
if cattle, a goat.”

General Meaning.
Thieves are re-born in the lowest conditions.
(4.) Transmigration ordained for the cleansing of the
soul.
MENU 12: 56.
Tateral Translation.
““A Brahmin, who drinks arrack, will migrate into the

‘form of a worm or insect, of a fly feeding om ordure, or of
some ravening beast.”

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TRANSMIGRATION, 17

General Meaning.

Ifa Brahmin drinks spirituous liquors, he is doomed
to be born a worm or insect, a filthy fly or a ravaging
beast.

(5.) Thieves will be born as rats, crows, and the
like,

MENU 12: 62.
Interal Translation.

“ Tf a man steal grain, he will be born a rat ; if bell-metal,
a gander : if water, a diving-bird ; if honey, a gnat ; if milk,
a crow ; if expressed juice, a dog ; if ghee, a mongoose.”

General Meaning.

Stealers of grain, bell-metal, water, honey, milk, ex-
pressed juice, and ghee will respectively be born as rats,
ganders, divers, gnats, crows, dogs and mongooses.

(6.) He who sins with his Guru’s wife will be born
a hundred times as grass, shrubs and so forth.

Menu 12: 58.
Iiteral Translation.

“‘He, who goes in to his Guru’s wife, will be born a hun-
dred times in the forms of grasses, shrubs, and twining plants,
of carnivorous animals, of beasts with sharp teeth, and of
other cruel brutes.”

General Meaning.
Tf a man violates his Guru’s wife, he will be born a
hundred times as a plant, or as a wild beast.
SCRIPTURE TEXTS.

(1.) There is no Transmigration.
Hebrews 9. 27. lioke 16. 227125)
Job 7.2, 20. ‘Luke 23. 43.
Job 14. 10, 11, 12. 2 Samuel’ 12. 23.
(2.) God will recompense every man according to
his deeds.
2 Corinthians 5.10. Revelations 20. 11 to 15,
Romans 2. 5 to 11. Matthew 25. 31 to 46,
Galatians 6, 7, 8, Revelations 21, 8,

 
 
 

 
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MOOCAGAGA’SA

THE BAZAAR BOOK

s Consists of Thirteen Parts, each of which is 4

) complete in itself.
They are as follows :—

The Guru. VIII. Transmigration.
The SAstra. . Fate.

Sin, . Idolatry Sinful.
Man. . Idolatry Ruinous.
God. XII. Caste.

Kixpiation, . Brahminism,

Mantras.

these the first eight are already issued 3
and the others are in the Press,

SMNIENIEN A NANA RAN YS NENANARL RARE RY NAT RLRIS A

NANA SORRY NIEIANRINAIOLRN

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