HE Alone

In the NAME of ONE Who is the sole Creator, Sustainer and Destroyer
But when it came to worshipping, many people chose others.
HE Alone
The Common Ground
Philosopher:
Acharya Shams Naved Usmani
Writer:
Syed Abdullah Tariq
2|Sanatan Dharma
This is the English version of the

original Hindi book
ogh ,d & ,drk dk vk/kkj
All rights reserved.

No part of this book may be
reproduced or transmitted in any
form or by any means without
the prior permission of the
publisher.
Raushni Publishing House

Bazar Nasrullah Khan
Rampur U.P. India
244901
He Alone—The Common Ground

|3
Part 1 Sanatan Dharma Part 1 Sanatan Dharma Part 1 Sanatan

Dharma Part 1 Sanatan Dharma Part 1 Sanatan Dharma Part 1
Part 1 Sanatan Dharma Sanatan Dharma Part 1 Sanatan
Sanatan Dharma Part 1 Sanatan Dharma Part 1 Sanatan
Part 1
Sanatan
Dharma
ogh ,d—,drk dk vk/kkj

4|Sanatan Dharma

|5
My Right!
The present booklet is the English version of the first part of

the proposed Hindi book ‘Vahi Ek—Ekta Ka Aadhar (‘HE
Alone—The Common Ground’ in English). Where and how
Sanatan Dharmis, Christians, Sikhs and Muslims have deviated
from Unitarianism preached in their main scriptures Vedas,
Bible, Guru Granth and Qur’an, is the subject of the proposed
original book. In every part of that book the prevalent beliefs
of each Dharma have been analyzed in the light of the
professed holy books of their respective followers. Presently
the circumstances permit only the first part of the book
‘Sanatan Dharma’ to be published. God willing, the whole
book or the other parts of the book will also be published in
future.
Reviewing the soft copy of the second part of the book

‘Christianity’, my friend Anil Madhur raised a basic question.
“What right do you have to write thus on Christianity”? I
responded, “I am also a Christian. Who has the right if I don’t
have it”? Bewildered, he stared at me. I clarified, “I believe in
the gospel and Jesus Christ. Who else is a Christian? Is there
any other definition of a Christian? While writing about
Christianity I am taking only the Bible as basis. Why should I

6|Sanatan Dharma
not be aggrieved if some Christian brethren are deviating from

the monotheism preached by the Bible? I am not slinging
mud. Why don’t I have a right to seek their attention with
pained heart and the feeling of love? Similarly I believe in
Vedas. I believe in the teaching of Manu of the great Deluge to
whom Vedas were revealed and the same teaching was
renewed by Qur’an later. Am I not a true Sanatan Dharmi? I
have unflinching faith in Qur’an and Prophet Muhammad
(p.bu.h.). I am a Muslim. Qur’an has ordered me to believe in
all the earlier prophets and scriptures. I cannot be a true
Muslim without being a true Sanatan Dharmi and a true
Christian. I am a believer of the same Sanatan Dharma which
was preached by all these Dharmas and the prophets and I am
a preacher of the same Unitarianism that was preached by
Sanatan Dharma”.
I hope that the readers do not consider this booklet an effort

of criticism of Sanatan Dharma by a Muslim. Vedas are not the
sole property of a particular community. I have the same right
to Vedas as anyone else has.
Syed Abdullah Tariq

Bazar Nasrullah Khan
Rampur 244901 U.P.

|7
Form Worship
Form Worship:
Form worship is prevalent in some way or the other among
many sects of Hindus, Muslims, Sikhs and Christians but of
these Hindus are clearly the most vocal or apparent practicers
of Form Worship. All the other seem to justify their practices
which are essentially form worship.
Sanatan Dharmis in general are in favour of idolatry. Let us see

what do their own professed holy books and the scholars say:
The Vedas:
“----uSuewn~/aoZ u fr¸;ZŒpa u e/;s ifjtxzHkr” (Y.V. 32:2)
He cannot be comprehended from either sides or in
the middle.
It means He cannot be seen directly. He is beyond time and

space. This Veda Mantra testifies that His idol cannot be
carved. In the immediately preceding Mantra, this fact is more
elaborately described:

8|Sanatan Dharma
“u rL; izfrek·vfLr ;L; uke eg|’k% ---” (Y.V. 32:3)

He has no figure (the remembrance of) whose Name is
the greatest virtue.
His picture or idol cannot be made who has no figure. It is a

clear order of Formless worship.
“l i¸;aZxkPNqØedk;e---” (Y.V. 40:8)

He is All-encompassing and bodiless.
There cannot be an idol of Him who has no body. The next

Mantra is very important in the prohibition of Form Worship.
“vU/kUre% iz fo’kfUr ;s·lHkwfreqiklrs

rrks Hkw;·bo rs reks ;·m lEHkwR;kNa jrk%” (Y.V. 40:9)
They enter into deep blinding darkness who worship
Asambhuti* (i.e. Nature in its original form e.g. fire,
earth, air, water etc.) and they are sunk in deeper
darkness who indulge in Sambhuti (i.e. things created
out of Asambhuti e.g. trees, plants, idols etc.)
Can there be a more obvious prohibition?
In Gita:
“votkufUr eka ew<k ekuq"kha ruqekfJre~A
ija HkkoetkuUrks ee Hkwregs’oje~”AA (Gita 9:11)
*
(In his translation of Veda, Griffith has mentioned in the foot note of the
above Mantra that Shankaracharya has defined Asambhuti as
Undeveloped Prakriti or Nature in its casual or germinal state)

Form Worship | 9
Unaware of my higher state, as the great Lord of being,

fools disregard Me by imagining me as dwelling in the
human form.
In Gita 13:10 there is command of adultery-free devotion

(vO;fHkpkfj.kh Hkfä). What is adultery –free devotion? As sharing
another person in the wedlock is called adultery, similarly
making partner in the godhead of One God is adulterous
devotion. God’s subtleness has been described in Gita thus:
“lw{eRokŸknfoKs;a” (Gita 13:15)

He is subtle so He is incomprehensible.
In Purans:
It is declared in Srimad Bhagawat Maha Puran that:
“u nsok e`fPNyk e;k%” (10:84:11)

The idols of earth and stone are not God.
In the 13th Shloka of the same Ch. Of Bhagawat the idolaters

are even called the donkeys feeding the cattle. See also the
following Shloka of Garuda Puran:
“u dk"Vs fo|rs nsoks u ik"kk.ks u e`.e;s Hkkos fg fo|rs

nsoLrLekn~Hkkoks fg dkj.ke~” (Garuda Puran 38:13)
God is neither in wood nor in (the idols carved of)
stone or clay. He is present in the feeling. Wherever
one feels Him, He is there.
The Influence of Atheists:

They themselves adopted the beliefs contrary to their own
professed sources of knowledge, who had once enlightened the
world with the light of knowledge. Whose influence changed

10 | S a n a t a n D h a r m a
them? To this question the Jains proudly claim that they taught
idolatry to Hindus. They who did not believe in the Sovereignty
of God could have found solace in material objects only but why
did Vedic Dharmis sent their spiritualism in to hibernation so as
to need symbols for worship? Lala Sumer Chand Jain writes:
“It is true that idolatry was started by Jains as it is

mentioned in Jain Shastras that Bharat Chakravarti
erected 72 temples on Kailash. The time of Bharat is
the age of beginning of culture. After Bharat other
Jains built the idols of saints. Thus they taught the
world to respect the virtuous by eulogizing them”*.
The practice of idolatry became so popular among Jains that it

seemed that it was an essential part of Jainism. The fact is that
many Jain sects strongly condemn it. Taaran Panth among
Digambar Jains and Sthaanak Vaasi, Loka and Dhundhia
among Shvetambars oppose it. The Sthaanak Vaasis say: “As a
child calls his baton a horse, in the same manner we may
assume idols to be the forms of God but we shall not bow to
them and will not offer them sweets”.
As behind Swami Dayanand’s hatred for idols is the event of

mice running over the idol of Shiva and eating its offering
when he was 14, similarly behind leaving the idolatry by
Taaran Panth’s founder Taaran Swami was a similar event.
One day Taaran went in to a temple and placed the food plate
before the lord. After a while he went there again and
*
Lala Sumer Chand Jain, Jain Mat Saar (Urdu) Jain Mitra Mandal
Dharampura Delhi, May 1938, P. 293.

Form Worship | 11
observed that the idol had not eaten anything from it. He
thought it was perhaps because the lord had not taken a bath.
He took the idol to the river, dived to the bottom and left it
there. After he came out of water he called the god to come
out. Getting no answer he said, “I am going home and shall
visit the temple after my lunch. Meanwhile you come over to
the temple”. The idol was not there when Taaran reached the
temple. The same evening when his father came home,
Taaran narrated the event to him. Filled with rage, he ordered
Taaran to be drowned in the river. He escaped. He was
poisoned but he survived. This lad later became Taaran Swami.
Idolatry was not prevalent in Vedic age. To the question when

and how it started, Swami Vivekananda opines:
“Image Worship originated in India as a consequence

of Buddha’s relentless arguments against ‘God with
attributes’. Image Worship did not exist in Vedic age.
People then believed that God is Omnipresent but due
to Buddha’s preaching we lost the Creator and our
Friendly God and as a result of its reaction Image
Worship originated. People faked the idol of Buddha
and started worshipping it”.
Not found in Ancient Hindu Religious Books:

When we look in to the ancient Hindu religious literature, we
find that not only in Vedas but in principal Upanishads there is
no mention of Symbol Worship. The belief in 10 out of 108
Upanishads is unanimous. These are Ish, Ken, Kath, Prashna,
Mundak, Mandukya, Aitreya, Taitreya, Chhandogya and
Brahadaranyak. They are free of any reference of idolatry. For
the Valmiki Ramayana found today there is near unanimity
among scholars about its major part being interpolation. It is

claimed that there were 6680 Shlokas in the original

Ramayana while at present we find 24000 Shlokas in it. Even
in today’s interpolated Ramayana there is no mention of
idolatry except the Linga-establishment by Ravana. In it, at
many places there is description of Morning and Evening
Sandhyas as well as Jap and Havan etc. but not even a passing
reference of idolatry is there. This shows that idolatry was not
practiced by Hindus till the time the interpolations were made
in Ramayana. There is also unanimity about major part of
Mahabharata being interpolated. Scholars believe that its first
author Ved Vyas had written a history comprising of 8000
Shlokas and named it ‘Jai’. Later his disciple Vaishampayana
increased the number of its Shlokas to 24000 and named it
‘Bharata’. Today there are more than 100,000 Shlokas in it
and its name is ‘Mahabharata’. While in Mahabharata there is
the edict of idolatry, there also are Shlokas in its clear
prohibition in this voluminous Work. For example:
“e`fPNyk/kkrqnkoZafn ewrkZoh’ojcq);%
fdy’;fUr rilk ew<k% ijka ’kkfUr u ;kfUr rs”
The fools think that the idols of clay, stone, metal or
wood are gods. They can never attain peace.
It is not difficult to imagine which of these two mutually

contradicting beliefs formed the part of the original 8000
Shlokas of Mahabharata and which was inserted later.
Purans are generally of much later era. Of these some prohibit

the idolatry as mentioned earlier while some verify it. Symbol
worship is a thing of Puran era.
Obviously the people in such a large number cannot be misled

unless the idolatry was not justified by the religious scholars.
Unfortunately it was true in the past and is still true. But why?

Form Worship | 13
Form Worship is not without basis:

Dr. Chaman Lal Gautam writes:
“…The Rishis started the practice of idol worship so

that they could personally witness (God) in form by
making that idol a medium…”*
This argument of the advocates of Form worship has

substance that the commoners need a form as medium to
concentrate in worship. Yet Symbol worship is not verified by
the ancient religious books. What is the remedy then? Indeed
the dilemma is also ancient. The works that forbade the
idolatry offered the solution too.
The Solution:
The Rig Veda had declared in the very beginning, “lR;f’p=
JoLre%” i.e. only that image or idol is true that hears or in
other words which is alive. The man is a God-made idol in this
temple of universe. The man, made of earth is a masterpiece
model of His Creation. Every art reminds of its artist. The man-
made idols speak of the artistry of their makers. The human
being reminds of his maker-artist, the Creator. This living idol
is the unique medium of His worship. Elaborating this
principle, Gita said:
“laÁs{; ukfldkxza Loa fn’k’pkuoyksd;u~” (Gita 6:13)

Concentrate your gaze upon your own nose-tip in a
manner so as not to look in any other direction.
*
Dr. Chaman Lal Gautam, Vishnu Rahasya, P. 149

Gita had ordained to concentrate upon once own nose-tip

while in worship and simultaneously had forbidden to look
other ways. We must deliberate upon incomparable ability of
the maker of this living idol after concentrating upon our
nose-tip. He is sustaining us by our breath. One may be misled
about food and water by believing that they are provided by
others but who bestows upon us the provision of breath at
every moment of the day and night without which we cannot
survive for a moment. Indeed He alone is our Sustainer. One
day he will destroy this idol by stopping the breath from this
nose. He alone is our Destroyer. To realize the provider of this
breath and to offer thanks to Him is Faith. The saints
recommended ‘Sashtang’ as the mode of worship to correlate
the teaching of Vedas and Gita. Presently the people have
forgotten the true mode of Sashtang. The word Sashtang
itself explains its posture. Sashtang (lk"Vka
lk"Vkax) = Sa (l) i.e.
‘with’ + Asht (v"V) i.e. ‘eight’ + Ang (vax) i.e. ‘part of the
body’. Thus Sashtang means ‘with eight parts of the body’.
Sashtang is that posture in which eight parts of the body
participate. Sashtang is performed by placing two toes, two
knees, two palms along with the nose and forehead upon
earth. There is no other balanced posture possible in which
eight parts of the body take part and at the same time it is not
possible to look anywhere but upon the tip of the nose.
Needless to mention that when it was commanded not to
concentrate anywhere else but upon the tip of the nose for
meditating upon Formless God (Gita 6:13), which the Gita also
described as true Yoga (The meeting with God), it is worthless
to concentrate upon other images or forms like idols

Form Worship | 15
Shastang: Eight parts of the body touching the earth

Forehead + Nose-tip + 2 palms + 2 knees + 2 toes
To meditate upon Formless God by concentrating upon the

nose-tip of one’s own God-made idol, is the only
coordination of Form-worship and Formless-worship. This is
the only way of Form-worship that does not contradict the
strictly ordained Formless worship.

Polytheism
In the context of polytheism in Sanatan Dharma, the

important analysis of the great scholar Pt. Sri Ram Acharya is
worth deliberation.
“To explain the process of origin of the world to the

process of inspiration of morality, the Indian
philosophers have created the symbols of gods. The
expressions of the eternal truth have been articulated
by these Puranic symbols”.*
“The sketches of the gods of India have been made by

assuming that they are the symbols of inclination of
truth”.†
It is clear from the statements of the great Acharya that the

polytheism is the presumption of the philosophers of the time
much after the Vedic age. Its purpose was to illustrate
different modes of authority of One God. The Acharya has
expressed this very fact in the following words:
*
Akhand Jyoti, April 1981, P. 9
†
Akhand Jyoti June 1985, P.15

Polytheism | 17
“God is One. … In God’s Sovereignty, there is neither any

partner nor helper. He is the only One Creator, and
Sustainer of the whole creation. The Rishis have called
His different attributes by the names of different gods. It
is said: ‘,dks fo’oL; HkqouL; jktk’ which means that the
scholars have addressed One God by many Names…”.*
To assign the names of separate gods and goddesses to the

attributive Names of One Formless God and then assigning to
these symbols, the definite forms, proved to be
counterproductive instead of being constructive. The greatest
harm was that not only the commoners but educated and
sensible people also started worshipping these gods and
goddesses believing in their separate existence and personal
forms. 33 crore partners were assigned to One God who has
no partner. The very nature of Dharma was distorted and
became anti-Vedas. Vedas had proclaimed:
“ RoeXus bUnzks o``"kHk% lrkefl Roa fo".kq##xk;ks ueL;%A

roa czgek jf;fon~czge.kLirs Roa fo/kŸkZ^ lpls iqjU/;k”AA
(R.V. 2:1:3)
O Agni (God) you alone are Indra fulfilling the wishes
of the virtuous, only you are worthy of worship, only
you are Vishnu revered by many. You are Brahma and
Brahmanaspati.
“; ,d bÙkeq"Vqfg” (R.V. 6:45:16)

He is One only. Praise only Him.
“l nk/kkj i`fFkoha |keqrseka dLeS nsok; gfo"kk fo/kse” (R.V. 10:121:1)

He alone is the sustainer of earth and heaven. Except
Him, to which gods we offer oblations?
*
Akhand Jyoti, July 1985, P.28

“ek fpnU;f} ’kUlr---” (R.V. 8:1:1)

Do not deify anyone but Him.
In spite of alert warning of Vedas, independently existing gods

and goddesses were assumed. Adultery was made in the
worship of One God. His Godhead was divided. Philosophical
Pundits would not have even imagined such dangerous
consequences of the solution they had provided to the
common people to simplify the worship. The very foundation
of Dharma lays in the realization of the mutual relationship
between God and His creation. There is no Dharma when this
very comprehension is changed. It became Adharma. The
terrible outcome of regular symbols of the attributes of
Formless God was that the gossip of the compassion of
Vishnu, the favor of Lakshmi, the kindness of Shiva and the
bestowment of Kali became widespread. Lamenting upon this
sorrow state Pt. Sri Ram Sharma Acharya says:
“The creator of this creation is One. He alone

concludes all process of production cultivation and
transformation. There is neither his partner nor helper.
… One sovereignty was split in many and it was
believed that whoever will worship and please
whichever god or goddess, he will take him in to his
clan and support him. … This is the belief of today’s
polytheism. In this way not only the creator was
divided but separate gods and goddesses were
fashioned for every family, village and town. … Division
and Narrow mindedness did not remain restricted to
this limit; the Supreme God was also split. Numerous
gods and goddesses were erected. Not only their
figures but also their temperaments were different.
The gods became furious and were keen to intimidate

Polytheism | 19
those who worshipped other gods. … Physical and

mental diseases were presumed to be the
consequence of their anger. … Numerous stories and
fables were fabricated to support polytheism.
Fabulous tales were concocted about the benefits due
to their pleasure and harm due to their anger.
Numerous festivals were associated with different
gods. It became obligatory to visit their assigned
habitats. . … It must be understood that God is One.
There cannot be many partners in His management. …
The form and nature of God is believed to be different
among different sects. If it is accepted then only one of
them will have to be called honest, others being liars.
… Even after granting them due respect, the judgment
is difficult as to which among these mutually
contradictory theories is true and which is false. … On
the basis of good judgment and wisdom this has to be
accepted that God is One. His forms and laws as
imagined by different sects cannot be factual. … The
All-encompassing power must be formless. Anyone
with form will remain limited and belong to one place.
It is said: ‘u rL; Áfrek·vfLr’ (Y.V. 32:3) i.e. He has no
form. Neither shape nor image. There is another
similarly undeniable of the great proverbs that says:
‘,da lf}Ák cgq/kk onfUr’ i.e. One God has been called in
many ways by the scholars. This reminds us of the
story of blinds, touching different parts of an elephant
and describing him as per shapes of the respective
parts. … For the purpose of human dignity and
excellence, the seers have portrayed the general
aptitude of the masses regarding important beliefs and
efforts, in mysterious figures, through the medium of

art. They should not be misunderstood to mean that

there are partners in the order of creation of Formless,
All-encompassing and Just God and they are appeased
and displeased on the basis of mere flattery, gifts and
practices, condemn or bestow irrespective of ability
and incapability, become annoyed and pleased. Such
beliefs will be considered as blind faith and will delude
those who profess them. They will cast the reality
miles away. Every one of us must be pragmatist and
seer of reality”.*
This in fact has been the wisdom (or imprudence) of the seers
that they remained completely incapable of thinking at the
mental level of general masses by descending from their
higher plane, while assigning the principles for the masses
that were different from their own perceptions. By calling an
attribute of One God as Shiva and imagining its form and
figure they could not foresee that Shiva’s birthday will be
started and this imaginary figure will take form of a definite
person to the extent that its Linga (male organ) will become
the object of worship. Let the Sanatan Dharmi brothers think
whether there can be a birth day of eternal God. Is it possible
for any of his attribute to have male organ? How deep is the
dark ignorance in which those proud ones are lost who had
once enlightened the world? The only solution of this sorrow
state is that Sanatan Dharmis should destroy all the symbols
of imaginary partners of One God with their own hands. Pt. Sri
Ram Sharma has invited to reflect in this direction:
“The sensible sects are now increasingly getting rid of

this predicament. … There is need to rethink in this
*
Akhand Jyoti, June 1985, P.13-16

Polytheism | 21
context, otherwise this deception and dilemma will go

on increasing. The disbelief will increase in addition.
The agents and priests of those gods will continue
rejoicing. And the poor devotees’ pockets will continue
to be looted because of their blind devotion”.*
“The discreetness of confessing truth and reality is in

turning back from the belief of gods and goddesses of
independent existence partnering in the scheme of
creation”.†
*
Akhand Jyoti June 1985, P. 14
†
Akhand Jyoti June 1985, P. 16

The Doctrine of Incarnation of God
Incarnation-ism:
The belief in incarnation of God is an important part of present
day Sanatan Dharma. It is said that whenever there is decline of
Dharma and rise of Adharma, God takes birth on earth in
human mould to re-establish Dharma. This belief is called
Avtar-vaad or incarnation-ism. Let us see how rational it is and
how far it is justifiable in the light of Vedas, called Word of God.
God is All-Powerful. He does not need to be born as a man to

eradicate the sins. His Power is pervaded in every particle of
creation that is why He is called All-Pervading. Lauding His
authority, the Vedas say:
“rfena fuxra lg% l ,"k ,d ,do`nsd ,o” (A.V. 13:4:12)

Indeed He is capable of this. Only He, who by Himself
(without being born to any one) alone is present, is One.
“rL;kew lokZ u{k=k o’ks pUnzelk lg” (A.V. 13:4:28)

All these planets including moon are under His
ordinance.

The Doctrine of Incarnation of God | 23
“lok----------------------------------rLeknkiks·tk;Ur” (A.V. 13:4:29-37)

He created the day, created night, created space,
created air, created heaven, created directions,
created earth, fire and water. By manifesting these (as
if) He (Himself) became manifest.
“;}k d`.kks";ks"k/kh;Z}k o"kZfl Hkæ;k ;}k tU;eoho`/k% ” (A.V.

13:4:43)
It is only Him who makes the plants grow, showers rain
for fertility and who nurtures the human race.
Is it logical that God who even after being at one place is also
omnipresent, and is getting every scheme implemented from
heaven to earth, will have to take birth in human mould for the
purpose of establishment of Dharma and destruction of evil
and then after growing up he concludes this work and then dies
like a man? Why at all Dharma is subdued in the world? Why
do the evil prosper? It is because God has given the discretion
to man to act as he wills after giving him knowledge of good
and bad. This is the scheme and design of God. When Adharma
(Anti-Dharma) prospers and the knowledge fades then Divine
Guidance is needed. But God does not descend Himself for this
purpose. Instead He selects the pious to guide the people and
reveals His Word to their inner self. Had He willed He could
have instituted Dharma without going through this process but
then the liberty and free-will of man to act would have become
meaningless. “vnC/kkfu o#.kL; ozrkfu---” (R.V. 1:24:10) i.e. the
laws of God do not change. The liberty He has given to man will
last till his death. He could have preached the Truth after taking
birth in a human mould but then the man could have argued,
“O Lord, You could face the hardships and trial associated with
the path of Truth as you were in fact God in the mould of man.
A mere human being could not bear it”. Therefore for guiding

people in every era, God chose a human being who not only
would guide but be a model also in practice. Ish-Doot
(Messengers of God) is the most appropriate word for such
people. There is no harm in allegorically calling the arrival of
such seer in the world as the arrival of God Himself but those
saints were not God. They were humans.
Vedas say that God is not born:
“rfena fuxra lg% l ,"k ,d ,do`nsd ,o” (A.V. 13:4:12)

Only He alone is by Himself (without being born) present.
Vedas declare that He has no body:
“--- vdk;e ---” (Y.V. 40:8)

He is bodiless.
Vedas state that He is never subordinate to anyone:
“fo’oL; fe"krks o’kh ---” (R.V. 10:190:2)

He controls all being.
Vedas declare that He neither grows old nor dies:
“u eekj u th;Zfr ----” (A.V. 10:8:32)

He neither dies nor grows old.
Vedas emphasize that do not even imagine of death while

describing Him:
“Hkw;kfuUnzks ueqjkn --- ifrLRofeUnzkfl foHkw%” (A.V. 13:4:46,47)

(Not only) He is beyond death but He is even beyond
the imagination of eternity.
The above attributes of God have been described by Vedas.

Those who believe in incarnations of God may please think that

Incarnations (vorkj) are believed to be born, they have bodies,

they are helpless and subjugates to their parents in their
childhood, they experience grieves and pleasures and finally
they die. Is this philosophy anywhere near Vedic principle?
Rama was born and attained his death. He cannot be God.

Krishna was born and attained death. He too cannot be God.
They could be Truthful, model-persons and the greatest
human beings of their times whom God had given birth for
the establishment of Dharma and destruction of evil.
Whenever the Dharma declined, instead of God taking birth,

He chose the righteous to remind the mankind its forgotten
Dharma. They also demonstrated to them the way by leading
the life according to Dharma thereby becoming models and
setting example. The true meaning should be apprehended if
at occasions the advent of these persons is allegorically
described as God’s own coming. Sanatan Dharma has suffered
much by accepting the allegorical events of Upanishads,
Purans and history as the actual happenings in literal sense.
The mention of what Sant Kabir Das had said while opposing
the incarnation-ism, will not be out of place, here:
“He asked the Hindus to give up what every reformer

since the day of Buddha had insisted upon … worship
of idols, gods and goddesses, Brahmin supremacy, cast
differences, prejudices concerning untouchability and
food. He openly condemned the doctrine of
incarnations: ‘The Creator did not marry Sita nor did
he make a stone bridge across the waters”.*
*
Dr. Tara Chand in ‘Influence of Islam on Indian Culture’ and Kabir, Shabad
8 quoted in the above book, 1963 P. 163

“They say the Lord of the world, finding inequalities of

the weak and the strong came as Rama. But Kabir says,
before such a one (Rama) who took birth and died, I
cannot bend my head”. *
Following is the gist of one of the detailed preaching of Guru

Nanak Dev:
“Rama and other incarnations, like common people

used to be aggrieved by the ups and down of life. Had
they been God it would not have been their fate”.†
In Sanatan Dharma there is belief of basically ten incarnations.

(though at some places there is mention of up to 24
incarnations including Rishabh Dev and Buddha of atheist
faiths Jainism and Buddhism). Of these 4 are believed to have
appeared in Satyuga, 3 in Treta and 2 in Dwapar. For Kaliyuga
only one incarnation ‘Kalki Avtar’ who has yet to arrive, is
believed. According to the calculation of Pt. Sri Ram Sharma,
Kaliyuga is now about to end.
“Such substantiation is available that the time of

change of Yuga is approaching. Kaliyuga is now
departing”‡
Kaliyuga is on the verge of ending and Kalki is not yet born.

Different scholars have their different calculations. Some believe
that there is quite some time remaining till the end of Kaliyuga.
Whatever the truth, is it not worth deliberation that thousands or
lakhs of years have passed since the Kaliyuga began and during
*
Kabir, Shabad 8 quoted by Dr. Tara Chand in ‘Influence of Islam on Indian
Culture’ 1963 p.163
†
(The gist of) Guru Granth sahib, Ram Kali Ki Vaar, Shloka M 1, P. 153-54
‡
Akhand Jyoti, March 1981, P. 39

this period the history recorded the most gruesome, heinous,

outrageous, oppressive, licentious, immoral, scandalous and anti-
Dharma scenes upon the face of the earth. We have witnessed
the lions ripping the slaves in the Roman Collosseums to the sheer
joy and entertainment of the masses. The Greek created a
goddess of love Aphrodite who mated with her lover giving birth
to the sex-god Cupid who was also fond of two of his male lovers.
The idols of all these and hundreds of such gods and goddesses
were worshipped by them. In Palestine, Titus massacred 1.5 lakh
humans. In Arabia the female children were buried alive. More
recently the slaughter of millions of people in the name of
revolution in France and Russia, the carnage of 6 million Jews by
Hitler, The oppression of blacks by whites, two world wars and the
preparation of the third, are the proceedings from a few years ago
till date. The total collapse of moral values is besides these.
Incestuous father-daughter, mother-son and brother-sister
relationships are common in the west. In many countries the
same sex marriage has been authenticated. What more appalling
is awaited by Kalki Avtar to appear in this age of heroin and smack
culture? What more dreadful remains to be seen?
God has never been casual about His creation. During this long
span of time called Kaliyuga, the messengers of God kept coming
to different parts of the world at different intervals. The Dharma
never totally collapsed in all parts of the world. Even today the
righteous are born and preach according to the guidance of the
messengers of God. It may be that a pious person has already
passed during the Kaliyuga whom the Purans have allegorically
called Kalki otherwise there is no rational basis of God visiting the
earth in human mould in the meager time remaining in Kaliyuga.
Talking of rationale, let us also deliberate upon a subtle aspect

of the doctrine of god-incarnation that is generally neglected.

Satyuga was the age of Truth and Dharma. There were no evil
and sins. For whose destruction in the times of righteousness
God had to visit the earth in human body as many as four
times? There were some evil in Treta and God assumed three
incarnations. The evil increased in Dwapar but God visited
only twice for the reform and Kaliyuga is the age of pitch
darkness and evil and not only God has not yet taken birth but
it is said that He will be born only once in the remaining time
of Kaliyuga! How irrational is this? The only acceptable
assumption in this context would be that there had been four
virtuous persons of such a high stature in Satyuga, three in
Treta, Two In Dwapar and One in Kaliyuga that their advent
was allegorically called as the descent of God. This is totally
unacceptable that for the eradication of evil, God visited
frequently in the age of righteousness and the number of his
visits decreased with the increase in evil.
Rama was Maryada Purushottam (the best man of

his time) but not God:
Of the nine incarnations believed to have visited so far, Rama
from Treta and Krishna from Dwapar have been most popular.
Their idols are worshipped most among all the incarnations.
To know the events of their life time, Valmiki Ramayana and
Mahabharata are the two earliest and basic sources. Of
numerous evidences, one each of their being men, not God, is
offered from these two works:
“(Rama) states that that there is no man on this earth who

is as evil doer as I…” (Valmiki Ramayana, Aranya Kand, 63:3)
An evil doer god? Whose exclusive purpose of visiting the
earth is to destroy evil, fell prey to evil himself! These words
can never be ascribed to God though it is understandable that

a pious human being may have uttered it. The greater a

person is, the more ego-free is his disposition. Even after
doing good deeds he fears God lest it was to His acceptance.
He sets higher standards for himself about his otherwise good
acts in the eyes of others. One at the peak of piousness sees
faults in his virtues. Judge in the light of Valmiki Ramayana
whether Rama was a god-incarnation or Maryada
Purushottam (the greatest man of his time).
Krishna, a mortal, not God:

Sri Krishna died due to a wound in the foot. The event is
described in Mahabharata (Mausal Parva, Ch. 4). Sri Krishna
was asleep when ‘Jara’, a hunter, confusing him to be a deer
shot an arrow that hit in the sole of his foot. He ultimately
died because of this injury.
Can God be injured? Can there be an aperture in his body?

Vedas’ edict is otherwise. He has been described as ‘vdk;e’
(Bodiless) by Yajur Veda 40:8
This is also worth considering that had there been God in the
human mould, He would have left the body by His own will at
the time of His choosing. Sri Krishna was accidentally hit while
asleep. It was an accidental death.
Some more natural questions arise after going through the

above two parts. Raise them in your mind and ponder —
whether Rama and Krishna were God or humans? Great
humans indeed.

Anshvaad
(The doctrine of God’s fragments)
Shankaracharya declared: “Only God is True, the creation is

illusion”.
Ballabhacharya said: “The reality of the relationship of God

and creation is akin to a spider weaving a web around her”.
There are great names behind the theory that all creation
originates from God. All of them with minor variations have
adopted the theory propagated by either of the above
Acharyas. The doctrine has two basic variants. One, that
everything we see is an optical illusion, Only God being really
present. Two, there is part of God in everything. How so great
these scholars were, such doctrines may be the result of their
thoughts or their propounded philosophies but they do not
corroborate the Dharma given by God. The scholars of this
class base their contention mainly on Vedanta or Uttar
Mimansa Darshan instead of any divine scripture. Vedanti
scholars claim that Vedanta is the synopsis of Vedas. Vedanta
is one of the six ancient Indian philosophies. Whereas the
other five philosophies either reject the sovereignty of God or
put limits to it, Badrayan the creator of Vedanta has

| 31
Anshvaad
presented such a magnificent account of God that to many,
the creation seems to be an illusion and this is the reason of
Vedanta’s popularity. Before concluding that how much
Vedanta is in conformity with Vedas, it is very important to
understand the subject of ‘Agni’ in Vedas as there are many
flaws and many disputes in the interpretation of Vedas
without comprehending ‘Agni’.
The Mystery of Agni*:

Agni is the main subject of the Vedas and the main mystery as
well. Numerous Veda Mantras have inspired to unfold the
mystery of Agni and to undertake Manthan or research for
this purpose. Arni Manthan (vj.kh eaFku) is specially
recommended. The word Arni (vj.kh) is used for torch (e’kky),
Sun or Light. Taking it to represent ‘Knowledge’, Arni Manthan
would mean ‘the research through knowledge”. The followers
of Vedas have been given good tidings of being placed on the
throne of World Leader (fo’o ujs’k in) when they unfold the
mystery of Agni.
“eUFkrk uj% dfoe};Ura çpsrlee`ra lqçrhde~ ;KL; dsrqa

çFkea iqjLrknfXua ujks tu;rk lq’ksoe~” (R.V. 3:29:5)
Reveal Agni, the most learned, indestructible and
possessor of the illuminating body, by research
through knowledge (vj.kh eaFku). You are (destined) to
lead the people in religious oblations…. Reveal him
(Agni) in the beginning.
*
For the detailed discussion of this subject you may see Ch. ‘Agni Rahasya’
in our Hindi book ‘Kitney Door Kitney Paas’.

When we study the subject of Agni in Vedas, we find that at

places this word is used for God and elsewhere it represents a
man. See below:
“;nXus ---- lgl% lquokgqr” (R.V. 8:19:25)

O Agni, the creator of world, worshipped by all…
“RoeXus Á;nf{k.ka uja -----” (R.V. 1:31:15)

You are Agni, the human who is pleased with worshippers.
The same is the state of Brahmans and Upanishads. At some

places Agni is God, somewhere it is soul and elsewhere man.
“czã ok vfXu” (Kau. 9:1:5)

Agni is God.
“vkReSofXu” (Sh. P. 6:7:1:20)

Agni is the Soul.
“iq#"kks·fXu” (Sh. P. 10:4:1:6)

Agni is man.
Because of this sometimes God was mistaken as the soul,

sometimes fire was supposed to be a god and sometimes
Purush (man) became God. God is neither a soul nor a human
and most certainly not fire. Brahadaranyak has repeatedly said
no, no (usfr usfr) to describe Him. “Is He like this”? “No”. “Is He
like that”? “No”. God is beyond anything a human mind could
grasp. He has no eyes but He sees. He has no ears but He hears.
He is the subtlest of the subtle but still encompasses the whole
creation. He cannot be bound by the heavens and earth but can
stay in the heart of a devotee. Thinking of this complexity
Ramanuj Acharya had prescribed a God with attributes for the
general masses. Agni is God, the soul and human while God is
neither soul nor man. Unveiling this mystery it was said:

| 33
Anshvaad
“e vfXuukfXu% lfe/;rs dfox`Zgifr;qZok gO;kokM~ tqgokL;%”
(R.V. 1:12:6)
Knowledgeable, Home-protector, Oblation solemnizer
and bright faced Agni is lighted by Agni.
“vfXuefXua gohefHk% lnk goUr fo’ifre~ gO;okga iq:fç;e~”

(R.V. 1:12:2)
We offer oblation for ever to Agni’s (originator) Agni
who is the sustainer of the entire world.
It evolves that there are two Agnis. One is the Creator Agni and
the other creation. The word ‘Agni’ has been explained by both
Arya Samajis and Sanatan Dharmis as Agrini (vxz.kh) i.e. Foremost,
the First of all. Now the God is Agni as He is First of all. Nothing
existed before Him. When He created his first creation, He gave
him His attributive name Agni as he was the first and foremost
among all creation. This first creation was a soul, the first soul
Param Aatma (ije vkRek) or Paramatma (ijekRek) because before
being given the material body it was in celestial world.
“vfXuoZS LoxZL; yksdL;kf/kifr% ” (Ait. 3:42)

The Overlord of the world of paradise is Agni.
God made the first creation His messenger.
“vfXua nwra o`.khegs” (R.V. 1:12:1)

We choose Agni, Our messenger.
The messenger of the world of souls had to come to the earth

in human mould that is why Agni was also called man. When
he visited the earth, he was called Narashansa and Jatveda.
“ruwuiknqP;rs xHkZ vklqjks ujk’kalks Hkofr ;f}tk;rs” (R.V.

3:29:11)

Agni whose encompassing nature does not end is

called Tanunpat. When he appears in human body he
is called Aasur and Narashansa.
“fnoLifj çFkea tKs vfXujLen~ f}rh;a ifj tkrosnk%” (R.V.

10:45:1)
Agni was first born in paradise in the form of energy.
His second birth was among us humans. Then he was
called Jatveda.
This clearly shows that Param Aatma or Paramatma is not God.

He is the first creation. He is a worshipper, not to be worshipped.
When the people of Vedas lost this secret they were no more
the World Leaders, having gone astray in the darkness of
ignorance. Aatma (the soul), Paramatma (The Prime Soul) and
Brahm (God) got mixed up. Other deities cropped up with the
Only to be worshipped. How will they be redeemed?
Born of Will Power not from Self:

There is no Part of God in anyone, not even in His first creation.
The creator lent His attributive Names to the Foremost creation
and used that first creation as a means to produce all other
creation. In this way no part of His Self but the reflection of His
attributes, is in the first creation and through it, in all the other
creation. The Vedas clearly verify that He created the First
Being, the Paramatma through His Will Power.
“dkeLrnXkzs leorZrkf/k eulks jsr% çFkea ;nklhr~A

lrks cU/kqelfr fujfoUnUg`fn çrh";k do;ks euh"kkA
frj’phuks fcrrks jf’kejs"kke/k% fLonklh3nqifj fLonklh3r~A
jsrks/kk vklUefgeku vklURLo/kk voLrkRç;fr% ijLrkr~AA”
(R.V. 10:129:4-50)

| 35
When God, in the beginning willed to create, the first

seed was manifested. He, the One concentrating by His
Will envisioned the existence of the non-existent. Thus
the First creation came in to being.
The Forgotten
Eternal (Shashvat) Dharma
Sanatan Dharma had always believed and still believes that

Vedas are the Word of God. All the other religious literature
considered holy by Sanatan Dharma is the work of saints and
scholars. Howsoever great those saints and scholars be, all such
doctrines that are contrary to the teaching of Vedas are to be
discarded. According to Vedas only One formless God is worthy
of worship. Idolatry, atheism, incarnation-ism and the doctrine
of God’s Ansh (parts) are against Vedas. There are innumerable
beautiful attributive Names of One God. By whatever Name He
is called He will remain One. There is no form of any attributive
Name. There is no shape or figure of any of His Name. He does
not take birth, dies and experience joy and sorrow by adopting
human body. To make His masterpiece creation, the man bow

down before man-made figures is His insult and a great sin. Let
us revise the judgment of Vedas once again:
“l ,"k ,d ,do`nsd ,o” (A.V. 13:4:12)

Only He, who by Himself (without being born to any
one) alone is present, is One.
“rL; rs Hkfäokal% L;ke” (A.V. 6:79:3)

O God, let us be only Your devotees.
“,d ,o ueL;ks fo{ohMÓ%” (A.V. 2:2:1)
Only One god is worthy of worship and reverence by

all creation.
“bUnz fe«ka o#.kefXuekgqjFkks fnO;% l lqi.kksZa x#Reku ,da

lf}çk cgq/kk onUR;fXua ;ea ekrfj’okuekgq%” (R.V.
1:164:46)
God is called Indra, Mitra and Varun. He is Garutman in
heaven. He is Agni, Yama and Matarishva. The knowers
call Him by numerous Names.
“RoeXus bUnzks o`"kHk% lrkefl Roa fo".kq##xk;ks ueL;% Roa

czãk jf;fon~czã.kLirs Roa fo/kÙkZ% lpls iqjU/;kA” (R.V.
2:1:3)
O Agni, it is You who are Vishnu, You are Brahmanaspati
and Brahma. O God, You are Indra, fulfilling the wishes of
the righteous, You are worthy of worship.
(In the same way, in the succeeding Mantras of this Sukta i.e.
2:1:4,6,7,&11 the same One Sovereign is called Mitra, Aryam,
Rudra, Pusha, Savita, Vayu, Ida and Saraswati etc.)
O brothers of Sanatan Dharma, I have no personal worldly

gain in reminding you, your own lost and forgotten Vedic and

| 37
eternal Dharma. Embrace it if you wish so. The seat of World

Leadership (fo’o ujs’k in) is awaiting you otherwise this life is
not the end. There is an eternal life hereafter where you will
be accounted for your beliefs and deeds and granted the
eternal life of pleasure or grief accordingly.
— End —

HE Alone

Uploaded by

Copyright:

Available Formats

HE Alone

Uploaded by

Document Information

Original Description:

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

HE Alone

Uploaded by

Copyright:

Available Formats

In the NAME of ONE Who is the sole Creator, Sustainer and Destroyer

But when it came to worshipping, many people chose others.

This is the English version of the

All rights reserved.

Raushni Publishing House

He Alone—The Common Ground

Part 1 Sanatan Dharma Part 1 Sanatan Dharma Part 1 Sanatan

ogh ,d—,drk dk vk/kkj

He Alone—The Common Ground

The present booklet is the English version of the first part of

Reviewing the soft copy of the second part of the book

ogh ,d—,drk dk vk/kkj

not be aggrieved if some Christian brethren are deviating from

I hope that the readers do not consider this booklet an effort

Syed Abdullah Tariq

He Alone—The Common Ground

Sanatan Dharmis in general are in favour of idolatry. Let us see

It means He cannot be seen directly. He is beyond time and

ogh ,d—,drk dk vk/kkj

“u rL; izfrek·vfLr ;L; uke eg|’k% ---” (Y.V. 32:3)

His picture or idol cannot be made who has no figure. It is a

“l i¸;aZxkPNqØedk;e---” (Y.V. 40:8)

There cannot be an idol of Him who has no body. The next

“vU/kUre% iz fo’kfUr ;s·lHkwfreqiklrs

Can there be a more obvious prohibition?

He Alone—The Common Ground

Unaware of my higher state, as the great Lord of being,

In Gita 13:10 there is command of adultery-free devotion

“lw{eRokŸknfoKs;a” (Gita 13:15)

“u nsok e`fPNyk e;k%” (10:84:11)

In the 13th Shloka of the same Ch. Of Bhagawat the idolaters

“u dk"Vs fo|rs nsoks u ik"kk.ks u e`.e;s Hkkos fg fo|rs

The Influence of Atheists:

ogh ,d—,drk dk vk/kkj

“It is true that idolatry was started by Jains as it is

The practice of idolatry became so popular among Jains that it

As behind Swami Dayanand’s hatred for idols is the event of

He Alone—The Common Ground

Idolatry was not prevalent in Vedic age. To the question when

“Image Worship originated in India as a consequence

Not found in Ancient Hindu Religious Books:

ogh ,d—,drk dk vk/kkj

claimed that there were 6680 Shlokas in the original

It is not difficult to imagine which of these two mutually

Purans are generally of much later era. Of these some prohibit

Obviously the people in such a large number cannot be misled

He Alone—The Common Ground

Form Worship is not without basis:

“…The Rishis started the practice of idol worship so

This argument of the advocates of Form worship has

“laÁs{; ukfldkxza Loa fn’k’pkuoyksd;u~” (Gita 6:13)

ogh ,d—,drk dk vk/kkj

Gita had ordained to concentrate upon once own nose-tip

He Alone—The Common Ground

Shastang: Eight parts of the body touching the earth

To meditate upon Formless God by concentrating upon the

ogh ,d—,drk dk vk/kkj

In the context of polytheism in Sanatan Dharma, the

“To explain the process of origin of the world to the