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{{Short description|Hindu term for conversion to Hinduism}} |
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'''Shuddhi''' is ] for ]. In ] it is a part of worship. It also sometimes refers to reverting to Hinduism after converting from Hinduism to another religion. |
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{{Distinguish|Ghar Wapsi}} |
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{{Use Indian English|date=August 2021}} |
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'''Shuddhi''' is ] for ]. It is a term used to describe a ] religious movement aimed at the ] of non-Hindus of Indian origin to ].{{Sfn|Geoffrey|1991}} |
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==Shuddhi movement== |
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==Shuddhi movement== |
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The socio-political movement, derived from ancient rite of ''shuddhikaran'',<ref>''Hindu-Muslim Relations in British India: A Study of Controversy, Conflict, and Communal Movements in Northern India 1923-1928'', by G. R. Thursby. Published by BRILL, 1975. ISBN 90-04-04380-2. ''Page 136''.</ref> or purification was started by the ], and its founder Swami ] <ref name=daya> ''Indian Political Tradition'', by D.K Mohanty. Published by Anmol Publications PVT. LTD. ISBN 81-261-2033-9. ''Page 116''.</ref> and his followers like ], who also worked on the ''Sangathan'' consolidation aspect of Hinduism, in ], especially Punjab in early 1900s, though it gradually spread across India.<ref name=daya/> Shuddhi had a social reform agenda behind its belligerent rationale and was aimed at abolishing the practise of ] by converting outcasts from other religions to ] and integrating them into the mainstream community by elevating their position, and instilling self-confidence and self-determination in them.<ref name=daya/><ref name=un/><ref>''The Khilafat Movement: Religious Symbolism and Political Mobilization in India'', by Gail Minault. Published by Columbia University Press, 1982. ISBN 0-231-05072-0. ''Page 193''.</ref> The movement strove to reduce the conversions of Hindus to Islam and Christianity, which were underway at the time.<ref name=daya/> |
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The socio-political movement, derived from ancient rite of ''shuddhikaran'',<ref>''Hindu-Muslim Relations in British India: A Study of Controversy, Conflict, and Communal Movements in Northern India 1923-1928'', by G. R. Thursby. Published by BRILL, 1975. {{ISBN|90-04-04380-2}}. Page 136''.''</ref> or purification was started by the ], and its founder Swami ] and his followers like ], who also worked on the ''Sangathan'' consolidation aspect of Hinduism, in ], especially Punjab in early 1900s, though it gradually spread across India.<ref name="daya">{{Cite book|last1=D.K|first1=Mohanty|url=https://books.google.com/books?id=soAqgQA7t0sC&dq=Shuddhi&pg=PA116|title=Indian Political Tradition|last2=Rajan|first2=S. Sundara|publisher=Anmol Publications Pvt. Limited|isbn=978-81-261-2033-8|pages=116|language=en}}</ref> Shuddhi had a social reform agenda behind its rationale and was aimed at abolishing the practise of ] by converting outcasts from other religions to ] and integrating them into the mainstream community by elevating their position, and instilling self-confidence and ] in them.<ref name=daya/><ref name=un/><ref>''The Khilafat Movement: Religious Symbolism and Political Mobilization in India'', by Gail Minault, Akhtar. Published by Columbia University Press, 1982. {{ISBN|0-231-05072-0}}. Page 193.</ref> The movement strove to reduce the conversions of Hindus to Islam and Christianity, which were underway at the time.<ref name=daya/> |
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In 1923, ] founded the 'Bhartiya Hindu Shuddhi Mahasabha' (Indian Hindu Purification Council) and pushed the agenda of reconversion, which eventually created a flashpoint between Hindus and Muslims as Hindus were the recipients of the violence.{{citation needed|date=January 2017}}. ] made a comment on Swami Shraddhananda in an article titled 'Hindu-Muslim-Tensions: Causes and Resistance' in the May 29, 1922 issue of ]. |
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{{quote|Swami Shraddhananda has also become a character of disbelief. I know that his speeches are often provocative. Just as most Muslims think that every non-Muslim will one day convert to Islam, Shraddhananda also believes that every Muslim can be initiated into the Aryan religion. Shraddhananda Ji is fearless and brave. He alone has built a great Brahmacharya Ashram (Gurukul) in the holy Ganges. But they are in a hurry and it will move soon. He inherited it from the Aryan society.}} |
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In 1923, ] founded the 'Bhartiya Hindu Shuddhi Mahasabha' (Indian Hindu Purification Council) and pushed the agenda of reconversion peacefully, but ultimately created a flashpoint between Hindus and Muslims as it offended Muslim exceptionalists, who argued that Hindus, being ]s, do not have any rights to convert others to their faith unlike the Muslims, who are ]s. The main point of contention was the reconversion Malkana Rajputs in western United Province <ref>''The Fundamentalism Project'', by Martin E. Marty, R. Scott Appleby, American Academy of Arts and Sciences. Published by University of Chicago Press, 1991.ISBN 0226508781. ''Page 564''.</ref> Subsequently the movement became controversial and antagonized the Muslims populace to no end <ref name=un> ''The Politics of the Urban Poor in Early Twentieth-century India'', by Nandini Gooptu. Published by Cambridge University Press, 2001. ISBN 0-521-44366-0. ''Page 157''.</ref> and also led to the death of the leader of the movement, ] in 1926. Post Swami Shraddhanand death this movement continued with similar missionary zeal.<ref>''Hindu Nationalism and the Language of Politics in Late Colonial India'', by William Gould. Published by Cambridge University Press, 2004. ISBN 0-521-83061-3. ''Page 133''.</ref> |
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Gandhi further wrote Dayanand that "he narrowed one of the most liberal and tolerant religions of the world." Swami responded to Gandhi's article that "If Arya Samaji is true to themselves, then the allegations of Mahatma Gandhi or any other person and invasions also cannot obstruct the trends of Arya Samaj." Shraddhanand followingly kept moving towards his goal. |
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On 23 February 1928, many Catholic ]s in Goa were re-converted to Hinduism notwithstanding the opposition of the Church and the Portuguese government.<ref name=shuddhi>{{cite book|last=Ghai|first=R. K.|title=Shuddhi movement in India: a study of its socio-political dimensions|year=1990|publisher=Commonwealth Publishers,|isbn=9788171690428|pages=208 pages (see page 103)}}</ref> This was carried out by a Hindu religious institution from Mumbai known as ''Masurashram'', the converts were given Hindu names, but the Portuguese government put impediments in their way to get legal sanction for their new Hindu names.<ref name=opo>{{cite book|last=Ralhan|first=Om Prakash|title=Post-independence India: Indian National Congress, Volumes 33-50|year=1998|publisher=Anmol Publications PVT. LTD.,|isbn=9788174888655|pages=6330 pages (see pages 304–305)}}</ref> 4851 Catholic Gaudes from ], 2174 from ], 250 from ] and 329 from ] were re-converted to Hinduism after nearly 400 years. The total number of the converts to Hinduism was 7815.<ref name=godbole>{{cite book|last=Godbole|first=Shriranga|title=Sanskrutik Vartapatra|date=December 2010|publisher=Sanskrutik Vartapatra|location=Pune|pages=61–66 & 112}}</ref> |
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However, in Northern India this movement faced stiff opposition from Sunni Barelvi organisation All India Jamaat Raza-e-Mustafa<ref name="jamatrazaemustafa">{{cite web|url=http://www.jamatrazaemustafa.org/|title=JRM|publisher=jamatrazaemustafa.org|accessdate=2015-07-28}}</ref> in Bareilly city which initiated counter to ] Movement to save Muslims from being converted into Hinduism in undivided India.<ref name="books.google.co.in"/><ref name="google">{{cite book|title=Communal and pan-Islamic trends in colonial India|author1=Hasan, M.|author2=Jamia Millia Islamia (India). Dept. of History|date=1985|publisher=Manohar|url=https://books.google.co.in/books?id=xRBuAAAAMAAJ|accessdate=2015-07-28}}</ref> |
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The main point of contention was the reconversion of ] Rajputs in western United Province.<ref>''The Fundamentalism Project'', by Martin E. Marty, R. Scott Appleby, American Academy of Arts and Sciences. Published by University of Chicago Press, 1991.{{ISBN|0226508781}}. Page 564.</ref> As a result, the movement became controversial and antagonized the Muslims populace<ref name="un"> ''The Politics of the Urban Poor in Early Twentieth-century India'', by Nandini Gooptu. Published by Cambridge University Press, 2001. {{ISBN|0-521-44366-0}}. Page 157.</ref> and also led to the assassination of the leader of the movement, ] by a Muslim in 1926. After Swami Shraddhanand died this movement continued.<ref>''Hindu Nationalism and the Language of Politics in Late Colonial India'', by William Gould. Published by Cambridge University Press, 2004. {{ISBN|0-521-83061-3}}. Page 133.</ref> |
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In the late 1920s, prominent Goan Hindu Brahmins requested Vinayak Maharaj Masurkar, the prelate of a ] ] in ], ]; to actively campaign for the 're-conversion' of Catholic Gaudas to Hinduism.<ref name="Masurkar"/> Masurkar accepted, and together with his disciples, subsequently toured Gauda villages singing devotional '']'' songs and performing '']s''.<ref name="Masurkar"/> These means led a considerable number of Catholic Gaudas to declare willingness to come into the Hindu fold, and a ''Shuddhi'' ceremony was carefully prepared.<ref name="Masurkar">{{harvnb|Kreinath|Hartung|Deschner|2004|p=163}}.</ref> On 23 February 1928, many Catholic ]s in Goa were re-converted to Hinduism notwithstanding the opposition of the Church and the Portuguese government.<ref name="shuddhi">{{cite book |last=Ghai |first=R. K. |title=Shuddhi Movement in India: A Study of Its Socio-Political Dimensions |publisher=Commonwealth Publishers |year=1990 |isbn=9788171690428 |pages=103}}</ref> The converts were given Sanskrit Hindu names, but the Portuguese government put impediments in their way to get legal sanction for their new Hindu names.<ref name="opo">{{cite book |last=Ralhan |first=Om Prakash |title=Post-independence India: Indian National Congress, Volumes 33-50 |publisher=Anmol Publications PVT. LTD. |year=1998 |isbn=9788174888655 |pages=304–305}}</ref> 4851 Catholic Gaudes from ], 2174 from ], 250 from ] and 329 from ] were re-converted to Hinduism after nearly 400 years. The total number of the converts to Hinduism was 7815.<ref name=godbole>{{cite book|last=Godbole|first=Shriranga|title=Sanskrutik Vartapatra|date=December 2010|publisher=Sanskrutik Vartapatra|location=Pune|pages=61–66 & 112}}</ref> The existing Hindu Gauda community refused to accept these neo-Hindus back into their fold because their Catholic ancestors had not maintained caste purity, and the neo-Hindus were now alienated by their former Catholic coreligionists.<ref>{{harvnb|Shirodkar|Mandal|1993|p=23}}.</ref> These neo-Hindus developed into a separate endogamous community, and are now referred to as ''Nav-Hindu Gaudas'' (New Hindu Gaudas).<ref name="Gauda">{{Cite book|url=https://books.google.com/books?id=e-0qpQGi0R4C&pg=PA458|title=Lusophonies asiatiques, Asiatiques en lusophonies|date=2001-01-01|publisher=KARTHALA Editions|isbn=978-2-84586-146-6|language=fr}}</ref> |
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However, in Northern India this movement faced stiff opposition from Islamic organizations such as the ] movement's ] which attempted to counter the efforts of the Shuddhi movement to convert Muslims to Hinduism in British India.<ref name="google">{{cite book |author1=Hasan, M. |url=https://books.google.com/books?id=xRBuAAAAMAAJ |title=Communal and pan-Islamic trends in colonial India |author2=Jamia Millia Islamia (India). Department of History |date=1985 |publisher=Manohar |isbn=9780836416206 |access-date=2015-07-28}}</ref> |
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==See also== |
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==See also== |
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{{Portal|Hinduism |
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* ] |
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* ] |
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* ] |
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==References== |
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==References== |
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{{Reflist}} |
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{{Reflist}} |
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==Further reading== |
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==Sources== |
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* {{Cite book |last3=Deschner |first3=Annette |last2=Hartung |first2=Constance |last1=Kreinath |first1=Jens |editor3-last=Deschner |editor3-first=Annette |editor2-last=Hartung |editor2-first=Constance |editor1-last=Kreinath |editor1-first=Jens |title=The dynamics of changing rituals: the transformation of religious rituals within their social and cultural context |publisher=Peter Lang |year=2004 |isbn=978-0-8204-6826-6}} |
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* ''Socio-Religious Reform Movements in British India: Socio-Religious Reform Movements in British India, Volume III-I'', by Kenneth W. Jones. Published by Cambridge University Press, 1987. ISBN 0-521-24986-4. |
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* {{cite book|title=Socio-Religious Reform Movements in British India: Socio-Religious Reform Movements in British India|volume=III-I|first=Kenneth W.|last=Jones|publisher=]|year=1987|isbn=0-521-24986-4}} |
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* ''Shuddhi Movement in India: A Study of Its Socio-political Dimensions'', by R. K. Ghai. Published by Commonwealth Publishers, 1990. |
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* {{cite book|title=Shuddhi Movement in India: A Study of Its Socio-political Dimensions|first=R. K.|last=Ghai|publisher=Commonwealth Publishers|year=1990}} |
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* ''Hindu Nationalism: Origins, Ideologies and Modern Myths'', by Chetan Bhatt. Published by Berg Publishers, 2001. ISBN 1-85973-348-4. |
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* {{cite book|title=Hindu Nationalism: Origins, Ideologies and Modern Myths|first=Chetan|last=Bhatt|publisher=Berg Publishers|year=2001|isbn=1-85973-348-4}} |
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* ''Religion in South Asia: Religious Conversion and Revival Movements in South Asia in Medieval and Modern Times'', by Geoffrey A. Oddie. Published by Manohar, 1991. Chapter 10: Reconversion to Hinduism: The Shuddhi of the Arya Samaj. ''Page 215''. |
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* {{cite book|title=Religion in South Asia: Religious Conversion and Revival Movements in South Asia in Medieval and Modern Times|last=Geoffrey|first=A. Oddie|publisher=Manohar|year=1991|chapter=10: Reconversion to Hinduism: The Shuddhi of the Arya Samaj|page=215}} |
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* {{Citation |last=Shirodkar |first=Dr Prakashchandra |last2=Mandal |first2=H. K. |title=Anthropological Survey of India |volume=21: Goa |series=People of India |editor=Kumar Suresh Singh |publisher=Popular Prakashan |year=1993 |isbn=978-81-7154-760-9}} |
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== External links == |
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{{Wikiquote}} |
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* {{Citation|title=Shuddhi Movement|url=https://www.indiaonline.in/about/profile/history/historical-reforms/shuddhi-movement|publisher=India Online}} |
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{{Worship in Hinduism}} |
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{{Worship in Hinduism}} |
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{{Hindu reform movements}} |
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{{Hindu reform movements}} |
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{{Arya Samaj by country}} |
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{{Hindudharma}} |
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Gandhi further wrote Dayanand that "he narrowed one of the most liberal and tolerant religions of the world." Swami responded to Gandhi's article that "If Arya Samaji is true to themselves, then the allegations of Mahatma Gandhi or any other person and invasions also cannot obstruct the trends of Arya Samaj." Shraddhanand followingly kept moving towards his goal.
In the late 1920s, prominent Goan Hindu Brahmins requested Vinayak Maharaj Masurkar, the prelate of a Vaishnava Ashram in Masur, Satara district; to actively campaign for the 're-conversion' of Catholic Gaudas to Hinduism. Masurkar accepted, and together with his disciples, subsequently toured Gauda villages singing devotional bhakti songs and performing pujas. These means led a considerable number of Catholic Gaudas to declare willingness to come into the Hindu fold, and a Shuddhi ceremony was carefully prepared. On 23 February 1928, many Catholic Gaudes in Goa were re-converted to Hinduism notwithstanding the opposition of the Church and the Portuguese government. The converts were given Sanskrit Hindu names, but the Portuguese government put impediments in their way to get legal sanction for their new Hindu names. 4851 Catholic Gaudes from Tiswadi, 2174 from Ponda, 250 from Bicholim and 329 from Sattari were re-converted to Hinduism after nearly 400 years. The total number of the converts to Hinduism was 7815. The existing Hindu Gauda community refused to accept these neo-Hindus back into their fold because their Catholic ancestors had not maintained caste purity, and the neo-Hindus were now alienated by their former Catholic coreligionists. These neo-Hindus developed into a separate endogamous community, and are now referred to as Nav-Hindu Gaudas (New Hindu Gaudas).
However, in Northern India this movement faced stiff opposition from Islamic organizations such as the Barelvi movement's Jama'at Raza-e-Mustafa which attempted to counter the efforts of the Shuddhi movement to convert Muslims to Hinduism in British India.
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