(2) I believe in fche Varnashrama Dharma, in a sense in my opinion, strictly Vedio bub not in its present popular and orude sense.
(3) I believe in the protection of the cow in its much larger sense than the popular.
(4) I do not disbelieve in idol-worship-
The reader will note that I have purposely lef rained from using the word divine origin in reference to the Vedas or any other scriptures. For I do nob believe in the exclusive divinity of the Vedas. I believe the Bible* the Koran, and the Zend Avesta to be as nauoh divinely inspired as the Vedas, My belief in the Hindu scriptures does not require me to accept every word and every versa as divinoly inspired. Nor do I claim to have any first- hand knowledge of these wonderful books, But I do claim to know and feel the truths of the essential teaching of the scriptures. I decline to be bound by any interpre- tation, however learned it may be, if it in repugnant to reason or moral sense, I do most emphatically repudiate fche claim (if they advance any auoh) of the present Shankaracharyas and Shasfcris to give a correct interpre- tation of the Hindu scriptures. Oa the contrary, I believe that our present knowledge of these books is in a most chaotic state. I believe implicitly in the Hindu aphorism, that no one truly knows the Shaafcras who has not attained perfection ia lanoaaaoa (Ahimta), Tru'h {Satya) and Self-control (Brahmacharya] and who has nod renounced all acquisition or possession of wealth. I believe in the institution of Gurus, bub in this age millions mnsb go without a Guru, because it is a rare thing 60 find a combination of perfect purity and perfect learning. Bub one need nob despair of ever knowing the truth of one's religion, because the fundamentals oi
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