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| 10.)One should regard one’s self under restriction to follow altruistic rulings of society, while in following rules of individual welfare all should be free. | 10.)One should regard one’s self under restriction to follow altruistic rulings of society, while in following rules of individual welfare all should be free. | ||
| The Arya Samaj opposes idolatry, ancestor worship, animal sacrifice, a caste system based on birth rather than merit, untouchability |
The Arya Samaj opposes idolatry, ancestor worship, animal sacrifice, a caste system based on birth rather than merit, untouchability, child marriage, pilgrimages, and temple offerings. It upholds the sanctity of the cow, samskaras, oblations to fire, and social reform, including the education of women. Strongest in western and northern India, it is governed by representatives elected to samajas (“societies”) at the local, provincial, and national levels, and it played an important role in the growth of Indian nationalism.<ref>{{cite web |title=Beliefs and practices of Arya Samaj {{!}} Britannica |url=https://www.britannica.com/summary/Arya-Samaj |website=www.britannica.com |access-date=10 March 2023 |language=en}}</ref> | ||
Revision as of 00:08, 10 March 2023
Vedic reform organisation
 Official logo, featuring Aum with pluti (ओ३म्) | |
| Formation | 10 April 1875 (149 years ago) (1875-04-10) Bombay, Bombay Presidency, British India (present-day Mumbai, Maharashtra, India) |
|---|---|
| Founder | Dayananda Saraswati |
| Type | Religious organisation |
| Legal status | Foundation |
| Purpose | Educational, Religious studies, Spirituality, Social Reforms |
| Area served | Worldwide |
| Official language | Hindi |
Arya Samaj, (Sanskrit: “Society of Nobles”) is a reform movement of modern Hinduism, founded in 1875 by Dayananda Sarasvati, whose aim was to reestablish the Vedas, the earliest Hindu scriptures, as revealed truth.
Arya Samaj was the first Hindu organization to introduce proselytization in Hinduism. The organization has also worked towards the growth of civil rights movement in India since 1800s.
Dayananda Saraswati and Foundation
The formal foundation date of the Arya Samaj is 24 June 1877 because it was then, in Lahore when the Samaj became more than just a regional movement based in Punjab.
Vedic schools
Between 1869 and 1873, Dayanand began his efforts to reform orthodox Hinduism in India. He established Gurukul (Vedic schools) which emphasised Vedic values, culture, and Satya (Truth). The schools gave separate educations to boys and girls based on ancient Vedic principles. The Vedic school system was also to relieve Indians from the pattern of a British education.
At the schools, students received all meals, lodging, clothing and books free of charge. The discipline was strict. Students were not allowed to perform murti puja (worship of sculpted stone idols). Rather, they performed Sandhyavandanam (meditative prayer using Vedic mantras with divine sound) and Agnihotra (making heated milk offering twice daily).
The study of Sanskrit scriptural texts which accepted the authority of the Vedas were taught. They included the Vedas, Upanishads, Aranyaka, Kashika, Nirukta, Mahabhasya, Ashtadhyayi, Darshanas.
"The Light of Truth" lecture series
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After visiting Calcutta, Dayanand's work changed. He began lecturing in Hindi rather than in Sanskrit. Although Sanskrit garnered respect, in Hindi, Dayanand reached a much larger audience. His ideas of reform began to reach the poorest people.
In Varanasi, after hearing Dayanand speak, a local government official called Jaikishen Das encouraged Dayanand to publish a book about his ideas. From June to September 1874, Dayanand dictated a series of lectures to his scribe, Bhimsen Sharma. The lectures recorded Dayanand's views on a wide range of subjects. They were published in 1875 in Varanasi with the title Satyarth Prakash ("The Light of Truth").
Discourse with Prarthana Samaj in Bombay
While his manuscript for Satyarth Prakash was being edited in Varanasi, Dayanand received an invitation to travel to Bombay. There, he was to debate representatives of the Vallabhacharya sect. On 20 October 1874, Dayanand arrived in Bombay. The debate, though well publicized, never took place. Nonetheless, two members of the Prarthana Samaj approached Dayanand and invited him to speak at one of their gatherings. He did so and was well received. They recognized Dayanand's desire to uplift the Hindu community and protect Hindus from the pressures to convert to Christianity or Islam.
Visit to Rajkot Prarthana Samaj
On 31 December 1874, Dayanand arrived in Rajkot, Gujarat, on the invitation of Hargovind Das Dvarkadas, the secretary of the local Prarthana Samaj. He invited topics of discourse from the audience and spoke on eight. Dayanand was well received here. After leaving Rajkot, Dayanand went to Ahmedabad.
Bombay Arya Samaj
On his return to Bombay, Dayanand began a membership drive for a local Arya Samaj and received one hundred enrollees. On 7 April 1875, Bombay Arya Samaj was established. Dayanand himself enrolled as a member rather than the leader of the Bombay group. However this Samaj only lasted for a few months after Swami left for the Punjab
Emergence of Arya Samaj in Punjab (1875)
Due to Schisms in Adi Brahmo Samaj at Calcutta, a new variant of Adi Brahmoism called Arya Samaj began to take root in the Punjab. When he traveled to Calcutta Swami Dayanand had come into close and extended contact with Raj Narayan Bose, Debendranath Tagore etc. Swami Dayanand closely studied Tagore's book Brahmo Dharma, a comprehensive manual of religion and ethics for Adi Dharma, while in Calcutta. The bone of contention between these two Samaj's was over the authority of the Vedas - whose authority the Adi Dharma reject and hold to be inferior works, whereas Arya Samaj hold Vedas to be divine revelation. Despite this difference of opinion, however, it seems that the members of the Brahmo Samaj and Swami Dayanand parted on good terms, the former having publicly praised the latter’s visit to Calcutta in several journals and the latter having taken inspiration from the former’s activity in the social sphere.
Growth of Arya Samaj after Dayanand
Dayanand was assassinated in 1883. Despite this set back, the Arya Samaj continued to grow, especially in Punjab. The early leaders of the Samaj were Pandit Lekh Ram (1858 – 1897) and Swami Shraddhanand (Mahatma Munshi Ram Vij) (1856 – 1926). Some authors claim that the activities of the Samaj led to increased antagonism between Muslims and Hindus. Shraddhanand led the Shuddhi movement that aimed to bring Hindus who had converted to other religions back to Hinduism.
In 1893, the Arya Samaj members of Punjab were divided on the question of vegetarianism. The group that refrained from eating meat were called the "Mahatma" group and the other group, the "Cultured Party".
In the early 1900s, the Samaj (or organizations inspired by it such as Jat Pat Todak Mandal) campaigned against caste discrimination. They also campaigned for widow remarriage and women's education. The samaj also established chapters in British colonies having Indian population such as South Africa, Fiji, Mauritius, Suriname, Guyana and Trinidad and Tobago.
Prominent Indian Nationalists such as Lala Lajpat Rai belonged to Arya Samaj and were active in its campaigning. Bhagat Singh's grandfather followed Arya Samaj, which had a considerable influence on Bhagat Singh. The British colonial government in the early part of 20th century viewed the Samaj as a political body. Some Samajis in government service were dismissed for belonging to the Samaj.
In the 1930s, when the Hindu Nationalist group, the Rashtriya Swayamsevak Sangh grew in prominence in Northern India, they found support from the Arya Samaj of Punjab.
Arya Samaj in Punjab
In Punjab, the Arya Samaj was opposed by the Ahmadiyya movement which provided the Samaj one of its most aggressive opponents from among the various Muslim groups and whose founder Mirza Ghulam Ahmad was extensively involved in theological disputations with Samaj leaders, most notably with Pandit Lekh Ram. It was also opposed by the Sikh dominated Singh Sabha, the forerunner of the Akali Dal.
Arya Samaj in Sindh
The Samaj was active in Sindh at the end of the 19th and the beginning of the 20th century. The activities of the Samaj in the region included using shuddhi in integrating half-Muslim or low-caste communities into the organization. Narayan Dev, a Samaj member active in making many conversions is extolled as a Sindhi martyr. He is sometimes referred to as 'Dayanand ka vir sipahi' (Dayanand's 's heroic soldier). Dev was killed in a street fight in 1948. The history of Sindhi nationalism is also tied with the activities of the Arya Samaj. In the 19th century, the Hindu community of Sindh had been challenged by Christian missionaries and the Samaj served as a deterrent to the "conversion" done by Christian missionaries in the region. A Hindu Sindhi leader, K. R. Malkani, later on became prominent in the Rashtriya Swayamsevak Sangh (RSS), and the BJP. According to Malkani, the Arya Samaj created a "new pride" among the Hindu Sindhis by opening gymnasia and Sanskrit pathshalas in the 1930s.
Arya Samaj in Gujarat
The Arya Samaj of Gujarat members were missionaries from Punjab who had been encouraged to move to Gujarat to carry out educational work amongst the untouchable castes by the maharaja, Sayajirao Gaekwad III. The Gujarat Samaj opened orphanages. The samaj starting losing support when Mahatma Gandhi returned to India in 1915 because many activist joined his movement.
Reconversion in Malabar
In 1921, during a rebellion by the Muslim Moplah community of Malabar Indian newspapers reported that a number of Hindus were forcibly converted to Islam. The Arya Samaj extended its efforts to the region to reconvert these people back to Hinduism through Shuddhi ceremonies.
Views of Orthodox Hindu on the Samaj
The then Shankaracharya of Badrinath math in 1939 in a letter to the archbishop of Canterbury, called Arya Samajis Un-Hindu. He also criticized the Samaj efforts at converting Christians and Muslims.
Arya Samaj in Hyderabad state
A branch of Arya Samaj was established at Dharur in Beed district of Hyderabad state, the largest princely state during British colonial rule. Keshav Rao Koratkar was the president of the organization until 1932. During his tenure, the Samaj, established schools and libraries throughout the state. Although a social and religious organization, the Samaj activities assumed a great political role in resisting the government of the Nizam during 1930s. In 1938–1939, Arya Samaj teamed up with the Hindu Mahasabha to resist the Nizam government through Satyagraha. The Nizam government responded by raiding and desecrating Arya Samaj mandirs. The Samaj, in turn, criticized Islam and the Islamic rulers of the state. This widely increased the gulf between the Hindu and Muslim population of the state.
Language issue
Arya Samaj promoted the use of Hindi in Punjab and discouraged the use of Punjabi. This was a serious point of difference between the Sikhs, represented by the Shiromani Akali Dal group and the Arya Samaj. The difference was marked during the period immediately following the independence of India and the time of the Punjabi Suba movement (demand for a Punjabi speaking state).
Humanitarian efforts
Arya Samaj is a charitable organisation. For example, donations were made to victims of the 1905 Kangra earthquake. The samaj campaigned for women's right to vote, and for the protection of widows.
Contemporary Arya Samaj
Arya Samaj in India
Arya Samaj schools and temples are found in almost all major cities and as well as in rural areas (especially in the North region) of India. Some are authorised to conduct weddings. The Samaj is associated with the Dayanand Anglo Vedic (DAV) schools which number over eight hundred. There are eight million followers of the Samaj in India.
The former Indian prime minister Charan Singh, as a young man, was a member of Arya Samaj in Ghaziabad.
A branch of Arya Samaj was established in 2015 in Angul district in the state of Odisha.
Arya Samaj around the world
Arya Samaj is active in countries including Guyana, Suriname, Trinidad and Tobago, Fiji, Australia, South Africa, Kenya, Mauritius and other countries where a significant Hindu diaspora is present. The Arya Samaj in Kenya runs a number of schools in Nairobi and other cities of the country.
Immigrants to Canada and the United States from South Asia, Eastern Africa, South Africa, and the Caribbean countries have set up Arya Samaj temples for their respective communities. Most major metropolitan areas of the United States have chapters of Arya Samaj.
Core beliefs
The core beliefs of Arya Samaj are postulated below :
1.)The first (efficient) cause of all true knowledge and all that is known through knowledge is Parameshvara (the Highest Lord, i.e., God).
2.)Ishvara (God) is existent, intelligent, and blissful. He is formless, omniscient, just, merciful, unborn, endless, unchangeable, beginning-less, unequalled, the support of all, the master of all, omnipresent, immanent, un-aging, immortal, fearless, eternal, and holy, and the maker of all. He alone is worthy of being worshipped.
3.)Vedas are the scripture of true knowledge. It is the first duty of the Aryas to read them, teach them, recite them, and hear them being read.
4.)One should always be ready to accept truth and give up untruth.
5.)One should do everything according to the dictates of Dharma, i.e., after due reflection over right and wrong.
6.)Doing good to the whole world is the primary objective of this Society—to ensure, i.e., its physical, spiritual, and social upliftment.
7.)Let thy dealings with all be regulated by love and justice, in accordance with the dictates of Dharma.
8.)One should promote Vidhya (realization of subject and object) and dispel Avidya (illusion).
9.)One should not be content with one’s own welfare alone, but should look for one’s own welfare in the welfare of all.
10.)One should regard one’s self under restriction to follow altruistic rulings of society, while in following rules of individual welfare all should be free.
The Arya Samaj opposes idolatry, ancestor worship, animal sacrifice, a caste system based on birth rather than merit, untouchability, child marriage, pilgrimages, and temple offerings. It upholds the sanctity of the cow, samskaras, oblations to fire, and social reform, including the education of women. Strongest in western and northern India, it is governed by representatives elected to samajas (“societies”) at the local, provincial, and national levels, and it played an important role in the growth of Indian nationalism.
Practices
The Arya Samaj members consider the Gayatri Mantra, as the most holy mantra and chant it periodically, do the meditation known as "Sandhya" and make offering to the holy fire (havan). The havan can be performed with a priest for special occasions or without a priest for personal worship. The havan is performed as per the havan pustika, usually a simplified guide to do havan, having mantras for general or special occasions. The priest is generally a Vedic scholar from the local Arya Samaj Mandir or Gurukul. Sometimes elder members of family or neighbours can also perform the havan acting as a purohit. The host is known as the "Yajmana". The priest can be called an "Acharya", "Swami Ji" or "Pandit Ji" depending upon his scholarly status and local reputation. It is customary to give a nominal "dakshina" to the priest after havan, although in Arya Samaj it is more symbolic and the priest does not state any sum. The sum is decided by the host's capability and status but is still a small amount.
Members celebrate Holi (the start of spring) and Diwali (a harvest festival and the victory of good over evil).
Arya Samaj advocates a lacto-vegetarian diet and in particular, the eating of beef is prohibited.
After a death, Arya Samajis will often conduct a havan and collect the ashes on the fourth day.
Diwali
Diwali is a very important day in Arya Samaj as Swami Dayanand died this day. A special havan is done for the same.
The Arya Samaj version of the Hindu festival Diwali is typified by the celebration in Suriname. The festival celebrates the victory of good over evil. A vegetarian fast is kept. The Gayatri Mantra is recited while oil lamps are lit, in front of a fire altar lit with sandalwood. One Diya lamp, which is of larger size has two wicks crossed to produce four lights, one in each direction and is lit first. The smaller lamp has one wick. A lamp is kept in every room except the bathroom and restroom. More lamps can be lit, which can be placed arbitrarily in the yard, living room and so on.
Holi
Holi is celebrated as the conclusion of winter and the start of spring to sow the land and hope for a good harvest. This day is marked by colors and songs (Chautal). It does not require specific prayer or fasting, however, some people keep a vegetarian fast on this day. The festivities do not associate Holi with a particular deity such as Vishnu or Shiva. The early Arya Samajist in 19th century Lahore adapted the festival to include prayers and havan but avoid the intoxication, and obscenities associated with traditional celebrations.
Arya Samaj across the world
See also: Yatra
- Arya Samaj in Burma
- Arya Samaj in Fiji
- Arya Samaj in Ghana
- Arya Samaj in Guyana
- Arya Samaj in Kenya
- Arya Samaj in Mauritius
- Arya Samaj in Mozambique
- Arya Samaj in Singapore
- Arya Samaj in South Africa
- Arya Samaj in Suriname
- Arya Samaj in Tanzania
- Arya Samaj in Trinidad and Tobago
- Arya Samaj in Thailand
- Arya Samaj in Uganda
See also
References
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- Twitter hails Bhagat Singh on his 112th birth anniversary, Mid-Day, 27 September 2019.
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- Khan, Dominique-Sita; Boivin, Michel (2008). SINDH through History and Representations, Chapter 6 JHULELAL AND THE IDENTITY OF INDIAN SINDHIS (PDF). Oxford, England: Oxford University press. p. 80. ISBN 978-0-19-547503-6. Retrieved 30 March 2020.
- Dhabhai, G., 2018. The Purusharthi Refugee. Economic & Political Weekly, 53(4), p.67.
- Purifying the nation, the Arya Samaj in Gujarat 1895–1930 Indian Economic and Social History Review 2000. 44:1 p. 41 – 65.
- Thursby G. R. Hindu-Muslim relations in British India: a study of controversy, conflict, and communal movements in northern India 1923–1928 Brill, Leiden, 1975. ISBN 9789004043800
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Further reading
- Chamupati M. A. (2001) Ten Commandments of Arya Samaj New Delhi: D.A.V. Publications.
- Jordens J. T. F. (1978) Dayanada Saraswati Oxford University Press, Delhi
- Madhu Kishwar, "The Daughters of Aryavarta: Women in the Arya Samaj movement, Punjab." Chapter in Women in Colonial India; Essays on Survival, Work and the State, edited by J. Krishnamurthy, Oxford University Press, 1989.
- Rai L. (1915) The Arya Samaj: an Account of its Aims, Doctrine and Activities, with a Biographical Sketch of the Founder D.A.V. College Managing Committee, New Delhi ISBN 978-81-85047-77-5.
- Rai L. (1993) A History of the Arya Samaj New Delhi ISBN 81-215-0578-X.
- Ruthven M. (2007) Fundamentalism: a Very Short Introduction Oxford University Press ISBN 978-0-19-921270-5.
- Sharma J. M. (1998) Swami Dayanand: a Biography USB, India ISBN 81-7476-212-4.
- Sethi R. "Rashtra Pitamah Swami Dayanand Saraswati" M R Sethi Educational Trust, Chandigarh.
- Upadhyaya G. P. (1954) The Origin, Scope and Mission of the Arya Samaj Arya Samaj.
- Shastri V. (1967) The Arya Samaj Sarvadeshik Arya Pratinidhi Sabha.
- Pandey D. (1972) The Arya Samaj and Indian Nationalism, 1875–1920 S. Chand.
- Pandit S. (1975) A Critical Study of the Contribution of the Arya Samaj to Indian Education Sarvadeshik Arya, Pratinidhi Sabha.
- Vedalanker N. and Somera M. (1975) Arya Samaj and Indians Abroad Sarvadeshik Arya Pratinidhi Sabha.
- Vable D. (1983) The Arya Samaj: Hindu Without Hinduism VikasISBN 0-7069-2131-3.
- Sharma S. K. (1985) Social Movements and Social Change: a Study of Arya Samaj and Untouchables in Punjab B.R. Publishing.
- Yadav K. C. and Arya K. S. (1988) Arya Samaj and the Freedom Movement: 1875–1918 Manohar Publications. ISBN 81-85054-42-8.
- Saxena G. S. (1990) Arya Samaj Movement in India, 1875–1947 Commonwealth Publishers. ISBN 81-7169-045-9.
- Sethi R. (2009) Rashtra Pitamah, Swami Dayanand Saraswati M R Sethi Educational Trust, Chandigarh
- Chopra R. M. (2009) Hinduism Today
- Jamnager A. S. and Pandya D. Aryasamaj Ke Stambh A. S. Jamnager's website.
- Jones K. Arya Dharm: Hindu Consciousness in 19th-Century Punjab
- Dayananda, S., & Bharadwaja, C. (1932). Light of truth, or, An English translation of the Satyartha prakasha: The well-known work of Swami Dayananda Saraswati. Madras: Arya Samaj.
- Swami Shraddhananda, . (1926). Hindu sangathan: Saviour of the dying race. Delhi: Shraddhananda.
- Swami Śraddhānanda, . (1984). Inside the Congress: A collection of 26 articles. New Delhi: Dayanand Sansthan.
External links
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