Fountain of Christianity — Page 47
47 This, then, is the concept of God held by the A rya Sam a j, and it leads us to believe that whoever has been honoured in the sight of God—whether he be an Avatar, a saint, or someone to whom the Vedas have been revealed—his status is not permanent, and that he will be dispossessed of the seat of honour a thousand times. He may be the be- loved of Parmeshwar at one time, and might enjoy a position of nearness to Him as an Avatar, a Rishi or what- ever, but at another time, in the eternal cycle of transmigration, he might be reduced to a mere insect or a worm, and he will never attain eternal salvation. He lives in this world in fear of death, and continues to live in fear of the torment of transmigration ever after. This, in short, is their treatment of God. While they de- clare souls and particles to be equal to Him by virtue of their eternal and self-existing nature, they also declare Parmeshwar to be so mean and miserly that—despite His power and Omnipotence—He refuses to grant eternal sal- vation to anyone. The true nature of the Vedic teachings about human chas- tity becomes obvious from their doctrine of Neug , which, briefly stated, is that an A rya may allow his wife to sleep with a stranger for the purpose of procuring an offspring, and she may continue to do so everyday until she has eleven children from this 'pious' relationship. I mentioned this only in passing, I will now return to the point that, in view of the A rya doctrine, their Parmeshwar cannot be considered the Knower of the Unseen, nor do