*’The Light of Truth’ or English Translation of Swami Dayanand Saraswati’s ‘Satyarth Prakash’ by Pt. Gangaprasad Upadyaya. Ed. 1946.

It is incumbent upon all men to look upon things with an eye of justice. The sole purpose of being born as man is to learn what is truth and what is untruth, and not to uphold wrangling. Learned men of unprejudiced mind alone can calculate the harm, done in the past, being done in the present, and likely to be done in the future by religious hostilities. As long as mankind is not freed from the habit of falsely denouncing each other’s religion, the world cannot be happy. It is not impossible, for all and especially for learned persons to be able to accept truth and reject untruth, if they give up their pre-suppositions and ascertain the truth with open mind. It is certain that the differences among the common people. If learned men rise above their selfish motives and work for the welfare of all, they can be united today and be of one religion. (XI 3 p.386)

My view-point is this. All those things which are common to all religious are obviously true and must be accepted. And on this basis should be condemned false things which create differences in different faiths.(Intr. 9 p.4)

In fact what is basic truth is common to all religions. The dispute is about non-essentials. Or when one side is true and the other untrue, then also there is an occasion for quarrel. If the debating parties have the ascertainment of truth, as their only object of discussion, they can surely come to a speedy conclusion.(Sub-preface. III p.684)

At present there are many learned men in all religions. If they give up prejudice, accept all those broad principles on which all religions are unanimous, reject differences, and behave affectionately; much good can be done to the world. The differences of learned people aggravate the differences among common people, with the result that miseries increase and happiness decreases. This evil which is pleasing to the selfish people, has drowned all people into the ocean of miseries.(Intr. 8 p. 3-4)

We wish that all men may regard as god, what is really good, and bad what is really bad; neither anybody may lay false accusations at another man’s door, nor thwart the propagation of truth. In spite of the illumination of truth and untruth, anybody has the option of believing or non-believing; there is no compulsion. It is the way of all good men that they look upon the faults of others and their own, as faults, and merits as merits, quit the fault and accept the merits, and minimize the fanaticism of the fanatics. For what evil is there that has not been perpetrated in the past or is not being perpetrated in the present by religious bigotry? The truth is that it is highly unhuman to deprive oneself as well as others of the real good, by causing injury to others in this uncertain and transient life.(Sub-preface 4. P. 761-762)

These are the four determinants of right conduct: – 1st The Veda; 2nd The Smriti made by master minds and in agreement with the Vedas such as Manusmriti; 3rd The conduct of the righteous person which has come to us as tradition from the beginning of the universe, i. e., conduct enjoined by God through the Vedas; 4th that which conforms with our conscience, e. g., truthfulness. These are the criteria of virtue. Impartial justice, acceptance of truth, total abandonment of untruth-such conduct is Dharma (religion). And whatever is reverse of this, i. e., partiality, injustice, disregard of truth, and acceptance of untruth- this is all a dharma, (vice or unrighteousness).(III 45. P. 79)