Here is simplified rewrite of The Vendanta by Raja Rammohan Roy written in clear, modern English.
To the Believers of the Only True God.
The majority of Brahmins and other Hindu groups are completely unable to logically defend the idol worship they practice. When you ask them why they do it, instead of giving rational arguments to support their behavior, they think it is perfectly enough to say, "Our ancestors did it!" Some of them have become very hostile toward me because I stopped worshipping idols and started worshipping the one true, eternal God. Therefore, to defend my own beliefs and the true beliefs of our ancient ancestors, I have been trying for a while to teach my countrymen the real meaning of our sacred books. I want to prove that my decision to leave these traditions does not deserve the hatred and insults that ignorant people are so quick to throw at me.
All Hindu religion, law, and literature are found in the Vedas, which people claim are as old as the universe itself. These books are massive. Because they are written in a very complex and poetic style, many passages seem confusing and contradict each other. Over two thousand years ago, the great sage Vyasa recognized the constant problems this caused. Using great judgment, he wrote a complete, shorter summary of all the Vedas and logically explained away the contradicting texts. He called this work "The Vedant." This is a combination of two Sanskrit words that means "The Resolution of all the Vedas." Hindus have always deeply respected this book. Instead of arguing over the long, confusing Vedas, people quote the Vedant as an equal, absolute authority. However, because it is hidden behind the difficult Sanskrit language, and because Brahmins only allow themselves to interpret or even touch these kinds of books, the general public barely knows what the Vedant actually says—even though it is quoted constantly. In reality, very few Hindus live their lives according to its actual teachings.
To continue defending myself, I have done my best to translate this mostly unknown book, along with a shorter version of it, into the Hindustani (Hindi) and Bengali languages. I distributed them to my countrymen completely free of charge, spreading them as widely as I possibly could. Now, I am attempting to translate a shortened version of it into English. Through this, I hope to prove to my European friends that the superstitious rituals that currently ruin the Hindu religion have absolutely nothing to do with the religion's original, pure teachings.
I have noticed that in both their writing and conversations, many Europeans try to excuse or soften the reality of Hindu idol worship. They try to argue that Hindus only worship these idols as symbols of the one Supreme God. If that were actually true, I might consider studying the subject further. But the truth is, modern Hindus do not view idols as mere symbols. They genuinely believe there are countless, real gods and goddesses who each have their own independent powers over specific areas of life. Hindus build temples and perform ceremonies to please these specific gods, not the true God. There is no doubt—and my entire goal is to prove this—that every single ritual originally started as a symbolic way to worship the one true God. But today, everyone has forgotten that original meaning, and many people even consider it a sin (heresy) to bring it up.
Please do not assume that I am trying to prove my personal religion is better than anyone else's. Arguing over religion never satisfies anyone. Human logic works well for things we can grasp, but it is useless for divine questions that are beyond our understanding. I am simply stating this: if logic and common sense lead us to believe in a wise, uncreated Creator who supports and rules the infinite universe, then we must also accept that this Creator is the ultimate, supreme power, far beyond our ability to fully understand or describe. Many uneducated people, and even some highly educated people (who are blinded by prejudice on this one issue), prefer to worship physical objects that they can constantly see and touch. But just because people choose to do this does not make their behavior any less absurd or foolish.
I constantly think about how harmful and inconvenient Hindu idol worship is. More than any other pagan religion, it destroys the social fabric of our community. This realization, along with deep pity for my fellow countrymen, forces me to do everything I can to wake them up from this false dream. By teaching them what their own holy books actually say, I want to help them truly worship the one, everywhere-present God of Nature. By following my conscience and doing what is right, I—even though I was born a Brahmin—have faced complaints and insults from my own relatives. Their prejudices are strong, and they gain money and social power from the current corrupt system. But no matter how much they attack me, I can bear it peacefully. I trust that one day, people will judge my efforts fairly, and perhaps even thank me. Regardless of what people say, I have one comfort that no one can take away: God, who sees everything in secret and rewards people openly, knows my motives are pure and accepts them!
The Abridgement of the Vedas
Here is the complete, simplified rewrite of the text you provided. It is written in clear, modern English, and I have made sure to keep every single argument, detail, and idea from the original text without summarizing it.
Abridgment of the Vedant
The famous sage Vyasa, in his celebrated book The Vedant, states right at the beginning that it is absolutely necessary for humanity to seek knowledge about the Supreme Being. This Supreme Being is the main subject of all the Vedas, the Vedant, and all other systems of theology.
However, Vyasa realized from reading the following passages in the Vedas that our ability to investigate God is very limited. The Vedas state: "The Supreme Being cannot be understood by our eyes or any other physical senses; nor can He be understood simply through religious devotion or good deeds." They also say: "He sees everything, even though He is never seen; He hears everything, even though He is never directly heard. He is neither short nor long. He is beyond the reach of human reasoning, beyond any description, and beyond the limits of both the Veda's explanations and human imagination!"
By combining various logical arguments with the teachings of the Veda, Vyasa concluded that it is impossible to have an exact, complete understanding of the Supreme Being. In other words, we cannot definitely figure out what God is or how God exists. Because of this, in his second text, Vyasa explains the Supreme Being by pointing to His works and effects, rather than trying to define His actual essence. This is just like how we might not understand the true physical nature of the sun, but we can easily explain it as the cause of our days and seasons.
Vyasa states: "The Supreme Being is the one who regulates the birth, existence, and destruction of the world." When we look at the incredibly complex and wonderful universe—and observe how its different parts are born, live, and are destroyed—we naturally conclude that there must be a Being regulating it all. We call this regulator the "Supreme Being." It is exactly like looking at a clay pot and concluding that a potter must exist. The Veda declares the exact same thing: "The Being from whom the entire world comes, who is the Lord of the Universe, and whose work is the universe itself, is the Supreme Being."
The Veda is Not Eternal
The Veda itself is not an eternal being, even though some people occasionally give it that title. The Veda clearly states that it was created by the Supreme Being: "All the texts and parts of the Veda were created." Furthermore, the third text of the Vedant declares that God is the creator of all the Vedas.
Physical Elements Are Not God
Void Space: Empty space is not the independent creator of the world. Even though one text in the Veda says, "The world proceeds from the void space," another text clarifies, "The Supreme Being produced the void space." The Vedant confirms this, saying: "Since the Veda clearly declares that the Supreme Being created void space, air, and fire, none of these elements can be considered the independent cause of the universe."
Air: Air is not the Lord of the Universe either. One verse says, "Every living creature is absorbed into the air," but another clarifies that "Breath, intellect, all internal and external senses, void space, air, light, water, and the vast earth all proceeded from the Supreme Being!" The Vedant also explains that when the Veda talks about a "breath" that is greater than all the space in every direction, it actually means God, because that statement comes only after the discussion of ordinary, physical breath has already finished.
Light: Physical light, no matter the type, is not the Lord of the Universe. Although a text says, "The pure Light of all lights is the Lord of all creatures," another text clarifies that "The sun and all other lights imitate God and borrow their light from Him." The Vedant makes this exact same point.
Nature: "Nature" cannot be considered the independent cause of the world. Some texts say that a person "who knows Nature—which is an eternal being without beginning or end—is saved from the grasp of death," or that "Nature operates by herself." However, the Veda firmly states, "No being is superior or equal to God," and commands us to "Know God alone." The Vedant declares that Nature is not the Creator because the Veda explicitly says, "God created the Universe by His sight (intention)." Nature is an unthinking, unconscious thing; it has no "sight" or intention, and therefore cannot create a perfectly organized world.
Atoms: Microscopic atoms are not the cause of the world. A text says, "The Creator is the most minute Being," but an atom is a lifeless, unthinking particle. It is obvious that a system as skillfully designed as our universe could not have been created by something that has no intelligence.
The Soul and Other Deities Are Not God
The Soul: The human soul is not the Lord of the Universe, nor is it the independent ruler of our intellectual powers. Texts say, "The soul, joined to the resplendent Being, enjoys itself," and "God and the soul enter the small void space of the heart." But the Veda clarifies that "God resides inside the soul as its Ruler," and that "The soul enjoys happiness because it is joined to the gracious Being." The Vedant confirms that the human soul does not rule the earth; rather, God rules over human understanding and the soul.
Earth Gods: No god or goddess of the earth is the supreme ruler. A text mentions "He who resides in the earth, and is distinct from the earth, and whom the earth does not know." But the Veda affirms that God alone is the eternal ruler of our internal senses, and the Vedant agrees.
The Sun: Despite several texts starting with "This is the sun" that praise the sun's dignity, the sun is not the original cause of the universe. The Veda declares, "He who resides in the sun as its Lord is completely distinct from the sun itself," and the Vedant says the same.
Celestial Gods: None of the celestial gods can be considered the independent cause of the universe. The Veda repeatedly affirms, "All the Vedas prove nothing but the unity of the one Supreme Being." If we claimed there was more than one divine Being, we would be contradicting the clear words of the Veda, which say: "God is indeed one and has no second," "There is no one but the Supreme Being who possesses universal knowledge," and "The Supreme Being has no figure and is beyond description." Any being that has a physical shape or can be described cannot be the eternal, independent creator of the universe.
Understanding Metaphors in the Veda
The Vedas do not just give divine titles to celestial gods; in various places, they metaphorically call the mind, food (diet), void space, four-legged animals, slaves, and fly-catchers "God." For example, they say: "The Supreme Being is a four-legged animal in one place, and full of glory in another," "The mind is the Supreme Being, it is to be worshipped," or "God takes the shape of slaves and fly-catchers." The Veda also uses allegories to describe God as the physical universe, saying, "Fire is His head, and the sun and moon are His two eyes." It even describes God as the void space of the heart, smaller than a grain of rice or barley.
However, the third chapter of the Vedant explains that none of these celestial gods or created creatures should actually be considered the Lord of the Universe. These descriptions are purely metaphorical. They are used to show God's omnipresence—the fact that His spirit extends equally through all created things. When the Veda says, "All that exists is indeed God," it simply means nothing truly exists except God. When it says, "Whatever we smell or taste is the Supreme Being," it means the existence of everything we experience relies entirely on God's existence.
It is indisputable that these metaphorical descriptions, which come from the elevated, poetic style of the Vedas, were only ever meant to be understood as allegories. If we treated every individual metaphor as a separate god, we would have to believe in many independent creators of the world. This goes directly against common sense and the repeated teachings of the Veda.
God is Inconceivable
The Vedant declares that God is completely separate from physical matter. Because all the Vedas declare Him to be one indescribable Being, He does not have various forms. The Veda actually describes the Supreme Being as "pure understanding." Furthermore, the third chapter of the Vedant notes that after the Veda tries to explain God using different titles, it stops, uses the word "Now," and declares: "All the descriptions I have used to describe the Supreme Being are incorrect." This is because He absolutely cannot be described, which is also stated in the sacred commentaries of the Veda.
God is Inconceivable and All-Powerful
The fourteenth text of the second section in the third chapter of the Vedant declares that the Veda directly states the Supreme Being has no physical figure or form. The Veda confirms this with several passages:
"The true Being existed before everything else."
"The Supreme Being has no feet, yet He extends everywhere; He has no hands, yet He holds everything; He has no eyes, yet He sees all that exists; He has no ears, yet He hears everything that happens."
"His existence has no cause."
"He is the smallest of the small, and the greatest of the great: and yet, in reality, He is neither small nor great."
You might ask: "How can the Supreme Being be completely separate from and above all creatures, but also be everywhere at once? How is it possible for Him to have properties that defy human logic, like seeing without eyes and hearing without ears?"
The Vedant answers these questions in its second chapter: "In God are all sorts of power and splendor." The Veda also declares: "God is all-powerful," and "Because of His absolute supremacy, He possesses all powers." Simply put, what is physically impossible for us is not impossible for God, who is the Almighty and the sole Ruler of the Universe.
Why Some Gods Claim to Be the Supreme Being
In certain instances, some celestial gods have claimed to be independent deities and demanded to be worshipped. However, they only made these declarations because they were in a deep state of meditation. They were so entirely absorbed in divine reflection that they completely forgot their own individual identities.
The Vedant explains this: "The god Indra's claims about his own divinity actually agree with the Veda." This means that anyone who loses all sense of self by fully uniting with divine reflection might speak as if they are the Supreme Being. For example, the famous Brahmin sage Bamdev was in such a state of self-forgetfulness that he claimed he had created the sun and Manu (the first man).
Therefore, any celestial god or human being might refer to themselves as God when they are in this intense state of self-forgetfulness and unity with the Divine. The Veda supports this, stating, "You are that true Being" (when you lose your sense of self), and "O God, I am nothing but you." Sacred commentators have made the same observation, writing: "I am nothing but the true Being, pure Understanding, full of eternal happiness, and naturally free from worldly illusions."
However, because these claims are simply the result of deep divine reflection, none of these individuals or gods can actually be considered the true creator of the universe or the true object of worship.
God is Both the Creator and the Material of the Universe
God is the creator (the "efficient cause") of the universe, just as a potter is the creator of earthen clay pots. But God is also the physical material (the "material cause") of the universe, just as the clay is the material used to make the pots. Another example is a rope that someone mistakenly thinks is a snake; the real rope is the "material cause" that allows the illusion of the snake to exist.
The Vedant explains this by stating, "God is both the creator of the Universe and the material it is made of, just like a spider and its web." The Veda positively declares that knowing God alone leads to knowing everything that exists. The Veda compares knowing God to knowing clay, and knowing the different creatures in the universe to knowing different clay pots. This comparison proves that the Supreme Being and the universe are united. Furthermore, the Veda states, "The Supreme Being created the Universe simply by His sole intention," which proves that God is the willful creator of everything that exists.
The Veda also says that at the time of creation, the Supreme Being intended to expand Himself. This shows that the Supreme Being is the source of all physical matter and its various forms—just as the sun's midday rays reflecting off a sandy desert create the illusion of a vast ocean. The Veda adds that "all physical shapes and the names we give them are just human inventions; the Supreme Being is the only true reality." Therefore, physical things with shapes and names cannot be the true cause of the universe.
The Purpose of Worshipping Lesser Gods
The Veda contains several verses like:
"Krishna (the god of preservation) is greater than all celestial gods; apply your mind to him."
"We worship Mahadev (the god of destruction)."
"We adore the sun."
"I worship the revered Varuna (god of the sea)."
"Worship me," says Air, "for I am the eternal, universal life."
"Intellectual power is God and should be adored."
"The Udgitha (a specific part of the Veda) should be worshipped."
However, these verses are not actual commands to worship these specific people or objects. Instead, they are meant only for people who are unfortunately unable to comprehend and adore the invisible Supreme Being. It is better to direct these people to focus their minds on a visible object than to let their minds remain spiritually idle.
The Vedant clarifies that when the Veda says "those who worship celestial gods are the food of those gods," it is using an allegory. It simply means that these worshippers provide comfort to the gods, just as food comforts humans. Anyone who lacks faith in the Supreme Being becomes subjected to these lesser gods. The Veda confirms this: "Anyone who worships a god other than the Supreme Being, thinking he is separate from and inferior to that god, knows nothing and is considered a 'domestic animal' belonging to those gods."
The Vedant also firmly asserts: "The worship authorized by all the Vedas is of one single nature. Instructions to worship only the one Supreme Being are found in every single part of the Veda, and titles like 'Supreme' and 'Omnipresent Being' always strictly refer to God alone."
God is the Sole Object of Worship for All
The Veda clearly commands: "Adore God alone," and "Know God alone; give up all other conversations." The Vedant confirms this, stating, "It is found in the Vedas that nothing but the Supreme Being is to be worshipped; a wise man should adore nothing except Him."
Furthermore, the Vedant notes that the great sage Vyasa believed both humans and celestial gods are required to worship the Supreme Being. This is because both mankind and the celestial gods are equally capable of surrendering themselves to God. The Veda states: "Whether they are celestial gods, pious Brahmins, or ordinary people, anyone who understands and believes in the Almighty Being will eventually merge with Him." Therefore, gods and humans share an equal duty to worship God. The Veda also proves that any human who adores the Supreme Being is highly respected by all the lesser gods, stating: "All the celestial gods worship the person who focuses his mind on the Supreme Being."
The Method of Worshipping the Supreme Being
The Veda illustrates exactly how we should worship: "We should approach God, we should hear about Him, we should think about Him, and we should attempt to get closer to Him."
The Vedant clarifies this process: "The last three directions (hearing, thinking, and attempting to get closer) are just methods used to achieve the first step: 'approaching God'." You cannot approach God without hearing and thinking about Him, or without actively trying to get closer to Him. This active attempt must continue until you have truly reached Him.
"Hearing" about God means listening to His teachings that establish His oneness.
"Thinking" about Him means reflecting on the contents of His laws.
"Attempting to get closer" to Him means trying to focus our minds on the true Being that sustains the existence of the entire universe, so that through constant practice, we may finally approach Him.
The Vedant states that "Constant practice of devotion is absolutely necessary, as instructed by the Veda." It also adds: "We should adore God until we reach Him, and even after we reach Him, we must never abandon His adoration, as this authority is found in the Veda."
Here is the complete, simplified rewrite of the text you provided. It is written in clear, modern English, and I have made sure to keep every single argument, detail, and idea from the original text without summarizing it.
Morality is Required for Worship
The Vedant shows that living a moral life is a mandatory part of worshipping God. It states: "The Veda declares that controlling our passions, mastering our physical senses, and performing good deeds are absolutely necessary to bring the mind closer to God. Therefore, we must strictly practice these virtues both before and after we approach the Supreme Being." In other words, we must not give in to our evil desires, but instead strive to have complete control over them. The "good deeds" mentioned here include relying entirely on the one true God, surrendering ourselves to Him, and turning away from worldly, materialistic concerns.
Worshipping the Supreme Being brings eternal happiness and fulfills all good desires. As the Vedant says: "Vyasa firmly believes that all desired results come from devotion to God." The Veda repeatedly echoes this idea:
"He who wants prosperity should worship the Supreme Being."
"He who truly knows God stays close to God."
"The deceased ancestors of a person who adores only the true God find freedom simply by that person's wish."
"All the celestial gods honor the person who focuses his mind on the Supreme Being."
"He who sincerely worships the Supreme Being is freed from the cycle of reincarnation."
Who is Entitled to Worship?
A faithful householder (a person living a normal family life) has just as much right to worship God as a "Yati" (a monk from the highest order of Brahmins who is required to give up all worldly concerns and spend his entire life solely worshipping God). The Vedant says: "A householder is allowed to perform all Brahminical religious ceremonies and also practice devotion to God. Therefore, a moral householder is required to worship the Supreme Being in the way described above." The Veda agrees, stating that "celestial gods, faithful householders, and professional monks are all equal."
The Optional Nature of Traditional Rituals
For those who truly believe only in God, following the traditional rules and rituals prescribed by the Veda for different Hindu castes and orders is completely optional. If true believers ignore these rituals, they are not to blame at all. The Vedant explains: "Before a person gains true knowledge of God, they should follow the specific laws and rules the Veda lays out for their social class and profession. The Veda says performing these rituals purifies the mind and builds faith in God, comparing these rituals to a saddle-horse that helps a person reach their destination."
However, the Vedant also clarifies: "A person can achieve true knowledge of God even without following the specific Hindu rituals. The Veda shows that many people ignored Brahminical ceremonies because they were entirely focused on worshipping the Supreme Being, and they still gained true knowledge of the Deity." The Vedant makes this even clearer: "The Veda notes that some people had complete faith in God alone, but still performed both God's worship and the traditional ceremonies. Others, however, ignored the ceremonies and only worshipped God." The Veda explains this with an example: "Janaka (a famous devotee) performed traditional fire rituals to the celestial gods and paid the holy Brahmins a large sum of money, while many other educated true believers never worshipped fire or celestial gods at all."
Even though it is completely optional for true believers to perform these ceremonies, the Vedant suggests that performing them is slightly better. This is because the Veda says that participating in religious ceremonies helps a person reach the Supreme Being.
Rules Regarding Food
Regarding food, the Veda states, "He who has true faith in the omnipresent Supreme Being may eat all that exists." This means a true believer does not have to strictly worry about what kind of food they eat or who prepared it. However, the Vedant puts a strict limit on this rule: "This permission to eat any kind of food should only be used during times of extreme distress or emergency. For example, the Veda records that during a famine, a famous Brahmin named Chakra-ayana ate meat cooked by elephant-keepers." Therefore, it is understood that he only broke the strict dietary rules because he was in a state of extreme hardship.
Where to Worship and When to Die
Worshipping the Supreme Being is not restricted to any specific holy place or sacred country. The Vedant says, "People should worship God in any place where their mind feels calm and undisturbed, because the Veda does not demand any specific location for worship." The Veda simply states, "A person should adore God in whatever place puts their mind at ease."
For a true believer in God, the exact astrological time of their death does not matter. Traditional Brahmins believe that dying when the sun is south of the equator prevents a person from reaching eternal happiness. However, the Vedant declares: "If someone has faith in the only God, even if they die while the sun is south of the equator, their soul will leave the body through the 'Sushumna' (a vein that Brahmins believe goes from the navel to the brain) and go straight to the Supreme Being." The Veda confidently states, "A person who devoted their life to the Supreme Being will merge with Him after death. They will never be born again, nor will they die again, and they will not suffer any decrease or increase."
The Meaning of OM, TUT, SUT
Finally, the Veda begins and ends with three special, mysterious names for God: OM, TUT (Tat), and SUT (Sat).
OM means "The Being who preserves, destroys, and creates."
TUT means "The only Being, who is neither male nor female."
SUT means "The true Being."
Together, these three terms simply declare: "ONE UNKNOWN, TRUE BEING IS THE CREATOR, PRESERVER, AND DESTROYER OF THE UNIVERSE."
Comments
Post a Comment