Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c11.s18.110

c11.s18.110

⁸⁸ [^89] *Satyārthaprakāśa*, p. 90. [^90] Harsha Narayan, 2010, op. cit., p. 28. [^91] *Satyārthaprakāśavimarśa*, Ramprakash, p. 31. [^92] The first edition of *Bhāskārābhāsanivāraṇa* was published by the author himself in 1901 and he again brought out a second edition in 1914 from his village. The first page of the volume gives a list of donors whose munificence provided for the cost of printing. [^93] Purnasingh Verma, 1918, *Paṇḍita Bhimasena Sharma kā Jīvan Carit*, pp. 62-66. [^94] Baldev Upadhyaya, 1994, *Kāśī kī Pāṇḍitya Paramparā*, pp. 383-84. [^95] Ibid., p. 72. [^96] Some of the places where the *śāstrarthas* of Dayananda were carried were — at Agra, Anupashahar with Pt. Ambadatta, at Soron with Pt. Angad Shastri, at Meerut with Pt. Harigopal Shastri, at Farrukhabad, Kanpur, Mumbai, Danapur, Chandapur, etc. (Yaduvansha Sahay, 2,000 *Maharshi Dayananda*, pp. 85-286). [^97] *Satyārthaprakāśavimarśa*, Ramprakash, p. 102. [^98] “Dayanand’s attitude towards the other religions was a necessity of the times in which he lived, and partly due also to his ignorance of the languages in which the best literature of these religions is found. But, in our opinion, there is no justification for his followers to continue to hold that attitude, and the sooner the Arya Samajists come to this conclusion, the better for them and for their cause. The other religions of the world, including those of India must be studied in the writings of their best exponents, and always spoken of in terms of respect and consideration, even if one is unable to accept them as true in their entirety.” — Lala Lajpat Rai, 1967, *History of the Arya Samaj*, New Delhi: Orient Longmans. [^99] Yaduvansha Sahay, 2000, op. cit., p. 314. [^100] Ibid., p. 307.