TH E A R Y A SA M A J

'

A N A C C O U N T O F I TS O R I G I N DO C T R I N E S , ,

A C T I V I T I E S W I T H A BIO G RAPH I C A L
,

SKE T C H O F TH E F O U N D E R

LA JP A T R A I

ITH A P R E FAC E B Y
W

P R O F E SSO R SI D N E Y W E B B L L E S
‘

O F TH E LON DON SC H OO L O F E C ON O M I C S A N D

POLITI CAL SC I EN CE ( U N I V E R SI TY
O F LON D ON
)

WI TH TE N I LL US TR A TI ON S .

LO N G M A N S, GREEN AND CO .

39 PA T E R N OST E R R O W, L O N DON
FOU R TH AV EN U E 8: 3 0m S T REET , N EW Y O R K

BO M B AY , C A LC U T I A
’ ‘
AN D MA DR AS
TH E A R Y A SA M A J
AN A C C OUN T OF O RI G IN D O C T RI N E S
I TS , ,

AN D A C T I V I T I E S W I T H A BIO G R A PH I C A L
,

SKE T C H O F TH E F O U N D E R

LA ] P A T R A I

WITH A P R E FA C E B Y
P R O F E SSO R SI D N E Y W E BB LL B , . .

O F TH E LON D ON S C H O O L O F E C ON O MIC S AN D

P OLITI CAL SCI E N C E ( U N I V E R SIT Y

O F LON D ON
)

WI TH TE N I LLU S TR A TI ON S .

LO N G M A N S, G R E E N A N D C O .

39 PA TE R N O S T E R R O W,
L O N DON
FO U R TH AV ENU E 3 S T R E E T N EW Y OR K
07 3 ,

B OM B AY C A LC UTT A AND MAD R A S

,
IN M E M OR Y OF MY D E A R E S T SON

( YA R E
P KR I SH N A )
W HO DI E D F E B R UA R Y 23 R D, 1 91 1 ,

AT TH E A GE OF 20 .

TH E AUT H OR .
 C ON TE N TS
AC E B Y SID N E Y W E B B
PR E F
A UTH OR S I N T R O D U C TI O N
’

P AR T I
AMI D A Y A N AN D A
SW SAR A S W ATI
CHAPTE R I . E AR LY LI FE
1 . P ar en t a g e a n d B i r t h
2 . Ed a t i on a n d t h e D a w n o f E nl i g ht e n m
uc ent

3 . F i g ht fr o m o me
l H
4 . u u
P rs i t of K
n ow e g e a n d T r u t h l d
5 . V i rj a n an da Sar a sw at i

CHAPT E R I I F IGHTI N G F OR TR UT H
.

1 Fi r t Y
. s f P u bli c L i f e ars o e

2 I d l t r y a n d M yt ho l og y
. o a

3 Ca st e
.

CHAP T E R I I I F O U N DI N G OF TH E A R Y A SAMAJ A N D D E AT H
.

1 C n st i t u t i on o f t he A r y a Samaj
. o

2 . D eat h

C HAP T E R IV . TH E T E AC H I N G S OF DA Y A N A N DA
1 . His A t t a c k o M yt h l n o og i ca l H i n d ui s m a n d C a st e

2 Th e R i g ht t o St u dy t h e
. S c ri pt u r e s
3 Th.e K e y t o t h e V e d a s : C a n o n s o f I n t e rp r e t at i o n

4 Th.e W o r l d A p os t l e o f H i n d u i sm

5 .
’
D ayan a n d a s B eli e fs
C HAPT E R V . DA Y A N A N DA
’
S T R A N S LATI O N OF TH E VE D AS
P AR T II
A R Y A SAMAJ TH E
CHAP T E R I R E LIGI O U S TE AC H I N G S
.

I The Te P i c i p l e
. n r n s
2 The Spli t i n t h A y a Sa maj
. e r

3 C e d o f t h A y Sa m j
. r e e r a a

4 . R eli g i o us c e s a n d P ra c t i c e s
Ob s e r v a n
C HA P T E R II . S O CIA L I D E A LS A N D A IM S
1 . I t s S o i a l B a si s c
2 . Th e a st e S y s t e m
C
3 . Th e R e a t i o n s o f t h e Sel xes
viii CONT E NT S
PA G E
C HAPTE R III OR Z A
. O GAN I TI N
O F TH E AR YA SAMAJ
1 I n G e n e r al
.

2 em M
b er shi p
3 ee W kl
y Ser vi es c
4 E e t i ve
. x cu o mm i t t ee C
5 P ro vi n i al
. sse mb y c A l
6 The All I n di a A ss e mbly
7 Y o n g M u
e n
’
s r y a S a maj e s A .

8 M
eet i n g P a es l c
C HAP TE R IV .TH E AR S Y A AMAJ A N D
P OL S ITIC
1 . c
N ot a P oli t i al or A n t i - B ri t i sh ov e me n t
M
2 . Si r V C .hi r ol versu s t h e Ar y a S a ma j
3 . l
R e p y t o Si r V C
’
hi r ol s h a r g e s
. c
4 . Offi i a T est i mon y I n a vo r o f t he A r y a Sama
c l f u j
5 . P osi t i o n of t h e e a er s L d
6 . C
A ri t i a P ha se c l
CHAP TE R V . E TH E DU C ATI ON AL P R OP AGA N DA
1 . D a ya n a n d a A n g l o V e di c Col l e g e a t L ahore
-

2 . The G u r ukula .

C HAPTE R V I .PH L HR OI AN T P IC AC TIV ITI E S

1 . P hil a n t hr opi c or W k
2 . F am l f
ine R e i e in 1 89 78 -
an d 1 89 9 -
1 9 00
3 . F am f
i n e R eli e i n 1 9 0 8

C HA P TE R V II SH U D D H I
. O R K O F TH E W AR Y A S AMAJ
1 . R ec a mat i o n a n d on v e rsi on
l C
2 . Cere mon y of on versi on C
3 . D epressed asses Cl

P AR T I I I

TH E A R Y A S AMAJ (con ti nu ed)

CHA P TE R I REL
. OU S I IGIE LS A N D A D A IMS
I . The C z
hri st i a n i i n g o f I n i a d
2 . Th e F
or ce s a g ai n st D a ya n a n da

3 . His F
i t n ess for hi s T as k
4 . The Ar y a Sama a s t he P a r en t of j U nrest
D ayan a n da 3 ai m Cl V
’
5 . s for t he e das

C HAP TE R C NC U I N
II O. L S O
1 . W A
ill t he r y a S a ma b e ome
j c hri st i a n ? C
2 . Fu u
The A
t re o f t he r y a Sa ma j
3 . Fu u
The H u m
t re of ind is bou n d u p wi t h
Sama
j .
 CONT ENTS
I O GR A PHY
m
B IBL
1 . I E n g li sh, by I n di an s
n
2 . c u lc
Offi i a l P b i a t i on s a n d Appli cat i on s
, Cri t i ci s , et c.

by n on -I n i an s d
I N DE X

L I ST OF I LL U ST R AT I ON S
SW A M I D AY AN A N D A SA R A SW ATI
LAJPAT R AI ( 1 9 0 8)
P A N DIT G U R U D A TTA V I D Y A R TH I M A
. .

TH E D A . . V COLLE GE
. B UI LDI N G
L . H A N SR A J
TH E D A V COLLE GE S CI E N C E B LO C K
. . .

THE G U R U KU LA B UI LDI N G
M AHATMA M U N S HI R A M
G U R U KU LA B MI N G H oma
O YS P E R FOR
F AMI N E ST R IC KE N OR P HA N S SAV E D
- TH E
A R YA SAMAJ
 PR E FA C E

I B E LI E VE th at t hi s is the first boo k to be published

in t he Uni t ed Ki ngdom d e ali ng wi t h wh at may
poss i bly prove t o be t he mos t i mport ant religi ous
movem en t i n t he whole of In di a I h ave been very
.

much impre ss e d by wh at li t t le I h ave s ee n of

t h at move men t an d I wi lli ngly r e spond t o t he
,

reques t t h at I shoul d gi ve t hi s book a few words of

introduct i on .

To m any persons o ffici al an d non offi ci al one of

,
-
,

t he surpri s e s of t he l as t Indi an Census was i t s reve

l at on t h at t e n ewly e s t abl sh e d Arya Sam aj a
i h i —
move m e nt i n whi ch som e Obs e rvers se e of H i ndu ,

ism t he P rot es t ant R e form at i on Or t he Puri t an

,

e a —
R viv l numbere d as m any as a qu art er of a million
a dheren t s. And t hese adherents are of more t h an
s t at i s t i c al import anc e Th ey are for t he most p art
.
, ,

of wh at we shoul d c all i n t hi s count ry t he pro

, ,

fe ssi on al cl asses t hough some of t he r e cen t i ndustri al

,

development of t he Punj ab i s i n t hei r h ands an d one ,

of t hei r most s t ri ki ng a chi eve m e nt s i s t he i nclusi on

a n d upl i f t i ng of t he d e pressed Cl asses .Through
ou t t he P unj ab a n d t he Uni t e d P rovi nces —t o some

e x t en t a lso i n Ce n t r a l Indi a ,
R a j put an a an d t he
,

a P —
Bomb y residency t he di scree t i nquirer finds a
 x ii P R E FA C E
l arge percent age o ften a m aj ority of the min or
, ,

civil servants schoolm asters loc al ple aders medic al

, , ,

practitioners and other active citizens belonging to

,

this mode rn movement One B ritish o ffici al told .

me th at 9 0 per cent of hi s Indi an subordi n ates were

.

in i t s ran ks Especi all y during the p ast dec ade h ave

.

the Aryas penetrated to other p arts of Indi a an d ,

spre ad indeed in ones and twos all over the world

, , ,
.

The Arya Sam aj is undoubt edly a potent spiritu al

ferment in the Punj ab combini ng wh at may be ,

c alled a Protest ant reform at ion of t he secul ar

abuses an d legend ary a ccre t ions of or t hodox H i ndu
—
ism a reversi on from ecclesi asticism t o t he

( Vedic ) scriptures —wi t h a P urit an Si mplific ation

of life an d a Roundhe ad insistence on the de ve lop
ment of an indep endent Indi an int ellectu al li fe an d
t hought Mr L aj p at R ai m akes us re ali ze som et hi ng
. .

of the person ali ty of t he founder Swami Dayan an da .

was a Guj er at i of Kat hi awar who n ever le arned a ,

word of Engli sh a Brahmi n by c aste an d by u n ,

mist ak able voc at ion a Sadhu or holy man a w ander ,

ing ascet ic of t he sternes t and most uncompromising

type without kn owledge of Europe an ci vi lization or
,

l angu ages but le arned in the Sanskrit scrip t ures

, ,

an d expressing himself with eloquence an d lucidi t y in

Guj erat i and l atterly also in Hindi Wandering up

, .

and down N ort hern an d Centr al Indi a in the dec ade

th at followed the Franco Germ an War—just when -

English t hought was rej oi ci ng in t he most scien t i fic

m ateri alism and the mos t successful commerci alism
—
Dayan an da pre ached a mono t heism of an ex alted
type an d t he uni on of a spiritu al asceticism with an
,

J el aborate ritu al and strictl y defined rules o f conduct

 P R EFA C E x i ii
for every dep artment of life In f orm as Mr Laj p at
.
, .

R ai shows us wh at he insisted on was a going b a ck to

,

the Ved as in which disreg ardi ng all subsequent

, ,

comment aries or addi t ions he found the germs of all

,

kn owledge an d all wisdom Wh at is a ccessible to us

—
.

of hi s te aching here Mr Laj p at R ai s c are ful ’

bibli ogr aphy ought to be useful —s eems to h ave

.

rem ained unnoticed b y Engli sh schol ars an d the

English religious and philosophic al j ourn als After .

Dayan an da s de ath in 1 88 3 whi ch Mr Laj p at R ai

’
.
,

feelingly describes the numerous sm all groups o f

,

those whom he had impressed an d whom he had ,

alre ady design ated the Society of the Ary an R ace ,

c ame toge t her in a closer bond o f union and h ave ,

since develope d into the ste a dily growing religious

an d soci al movement of which M r Laj p at R ai now .

gives such inter esting p articul ars .

There are we may say always two factors in every

, ,

new religion the m agn etic influence of its f ounder

an d the pr a ctic al a pplic ation of his te aching by the

first generat ion of his followers In the Ary a Sam aj .

,

whi ch is still onl y a third of a century old we see ,

developed two gre at qu ali ties of person al Ch ar acter

self e ffacement in the service of Hindu societ y and
-
,

self reli ance towards the outer world N o one who

-
.

kn ows anything of the Pu nj ab o f the p ast dec ade

can f ail to be impressed not only by the gentle
,

g r ace an d purity of life an d spiritu al elev a tion o f

motive of these tens of thous ands of comp ar ativel y
obscure folk but also by the heroic self sacri fi ce an d
,
-

devoti on which they put on the one h and into the

, ,

service of thei r movement for which m any h ave ,

suffered persecuti on and on t he other into any

, , ,
xiv P REFA C E

pi e ce of soci al dut y—educ at i on of t he de pre ss e d

Cl ass e s pl agu e work f am i n e r e l i e f — t h at n e e ds t o be
, ,

d one . And wi t h t hi s m oral e l e vat i on go als o an

i ndomi t able cour ag e an d an a lmos t aggre ss i ve pug
n a ci t y i n cu t t i ng loose from t he conve n t i ons of c a st e

an d Brahm i ni sm t he convent i ons of Europe an

,

p e d agogy an d fin ally as mus t be a dde d t he con

, , , ,

ven t i on s of Bri t i sh Offi ci ali sm .

On e of t he le adi ng f ac t ors i n t he r eg e nerat i on of

the Hi ndu ra ce for whi ch t he Arya Sam a j looks is
, ,

t o be t he d e ve lopm e nt of an i ndi genous e duc at ion al

system The firs t out com e was t he e s t abli shm en t of
.

t he Dayan an da Anglo Ve di c Coll e g e at L ahore wi th-

,
’
i t s gr a de a ft e r gr a d e of boys sch o ol c a pp e d by i t s ,

l arge an d flouri shi ng Uni ve rsi t y c oll ege Thi s i ns t i .

t u t i on now i n i t s t w e n t y s e ve n t h year i s a monum e n t

,
-
,

not only of t he d e vo t i on of t he Ary as bu t als o of t he ,

org an i zi ng an d admi ni s t rat i ve c ap a ci t y of t he Hi ndu

race I t is an d always has b een gove rn e d e xclusi vely
.
, ,

by repre sent at i ves of t he Ary a Sam a j i t i s st affe d

enti rely by Hi ndus an d Musulm ans I t s firs t .

pri nci p al and re al int ellec t u al found er has sp ent hi s

whol e li fe i n i t s servic e wi t hout fee or reward an d i t s ,

ext ensi ve an d hi ghly qu ali fie d s t aff g et only b are

subsi s t e nc e M r Laj pat R ai whos e own sh are i n t he
. .
,

a dm i n i st r at ion of t he coll e g e has b ee n c ons i d e r abl e ,

h ardly m ake s us a dequ at e ly re ali ze t he Si ze t he ,

e ffici ency an d t he e arn es t n e ss Of sp i ri t t h at di s t i ngui sh

t hi s r e m ark abl e e duc at i on al found at i on whi ch ,

c arri es off annu ally far m ore of t he d egre e s conf erre d

by t he Gove rn m ent Uni ve rs i t y of t he Punj ab t h an
any o t her College .

F rom the st andpoint of some of t he mos t e arnest

x vi P R EFA C E

Ved as combined with the regul ar dail y practice of

,

religi ous rit es an d strenuous physic al traini ng At .

1 4 they are in t roduced to the literatures an d

sciences of Europe an civilization and from thence ,

f orth the Engli sh l ang uage l aboratory wor k and , ,

Western culture studied l argely through t he

,

vern acul ar t ake up most of their school hours I

, .

f ound the library extremely well supplied with -

English works especi ally in philosophy an d econ o

—
,

mics much better Supplied I may Observe th an , ,

some of the Governm e nt University Colleges At .

2 5 the students are a ssumed to be accomplished

servants of Indi a and they then go out into t he

,

world an d choose t he p articul ar voc at ion in which

they will wor k There is even an at t empt m ade to
.

provide them (but not before 2 5) with wives whose

training has been as strenuous and ne arly as el abor
at e as t heir own an d who must — on this Dayan an da

had l ai d stress —be of full ag e

,

P erh aps the most .

eccentric fe ature from the Indi an point of vi ew is

, ,

the obliterat i on of all c aste distinctions a c ardin al ,

fe ature of the Ary a Sam aj Among the three hundred .

boys in residence at t he Gu ru ku la there are members

Of ne arly all c astes from t he hi ghest to the lowest
, ,

all le adi ng a completely commun a l life .

These two rem ark able institutions the D aya ,

n and a Anglo Vedic Co llege at Lahore an d the

-

Gu ru ku la at H ardwar represent as Mr La j p at R ai
, , .

j ustly indic ates only a fract i on of the educ ation al

,

wor k of t he Arya Sam aj Throughout the N ort hern

.

provinces of Indi a its branches are engaged i n every

type of educ ation al service from prop agandi st ,

lectur es for adults down to speci al schools for t he

 P R EFA C E x vii
chi ldren o f the low c astes an d crimin al tribes whom
orthodox Hinduism refuses to touch I re t ai n in .

memory the picture of a li t tle wooden buildi ng in an

obscure vill age of the St ate of B aroda Here a .

B rahmi n an d his wife an d chi ldren wi t h another ,

B rahmin as assist ant both men of high i ntellectu al

,

att ai nments an d soci al pos i tion w e re living day an d , ,

night with a score or two of chi ldren of the lowest

,

an d most despised c astes These chi ldren were not .

only being gr atuitously support ed and physic ally ,

and ment ally tr ained but were also being i niti ated ,

int o t he Vedi c ri t es an d invested with t he s acred

,

thre ad for hundreds of ye ars restricted t o the twi ce

,

born Thi s is only a s ampl e of t he e duc ati on al work

.
,

an d the educ ation al wor k is only a sm all p art of the

soci al service th at the Arya Sam aj i s doing in

—
N ort hern In di a t o t he perplexi t y of t he a verage
uni m agi n ative an d somewh at unspi ri t u al Bri t i sh
o ffi ci al who c annot underst and wh at it is th at these
,

p e ople are aft er !

Of t hi s movement an d in this soci al service Mr
, ,
.

Laj p at R ai has been long a le ader He a dds a new .

servi ce t o us al l an d to the Ary a Sam aj by bringi ng

,

i t s hi story i t s aims an d i t s a chi evem e n t s t o the

, ,

not ice of t he ever growing English r e adi ng publ i c

- -
,

n ot o nl y i n t he Uni ted Ki ngdom an d Americ a but ,

also in Indi a an d J ap an .

SI DN E Y WE B B .

41 ,
Grosvenor Ro ad Westminster , .

N ovember , 1 9 1 4
.

B
 I N TR OD U C TI ON

533° Q E Q Q E QA
G r ea t i s Thy p o w e r ,
0 I n dr a ! w e a r e T hin e G ra n t .
,

0 B o u n t eo u s L o r d t he ra y e r o f t hi s Th d
, p y a o re r .

R . I .
, 5 7, 5 .

I T was in 1 9 0 7 th at the Ary a Sam aj first attracted

notice outs i de Indi a Si nce then h ardly a book
.

has been published in the Engli sh l angu age de ali ng ,

wi t h Indi an movements or wi th Indi an condi t i ons of

life which does not spe ak of t he Ary a Sam aj Li ber al
,
.

an d L abour wri ters h a ve spoken of i t in t e rms of

appreci at ion an d symp at hy while a few Conservat i ve

,

Imperi ali s t s h ave cond emned i t as ant i Bri t i sh -

.

Mission aries h a ve a lso wri t t en of i t eith e r a s f air ,

critics or in a spi rit Of r ancour B e fore 1 9 0 7 the .

,

Ary a Sam aj had very few books i n Engli sh de aling

wi t h its doctrines Wi t h t he except i on of a few
.

tr act s by the l ate l ament ed Pan dit Gu ru dat t a

V i dyart hi a n d a few tra cts by B aw a Chh aj j u Si ngh ,

there was h ardly anything which could be presen t ed

to a non Indi an student of t he Ary a Sam aj The
-
.

founder had wri t ten in Sanskri t or H i ndi onl y The .

xx I N T R O D U C TI O N
bul k of the literature produced by his followers was
’
also either in Sanskrit H indi or Ur dI I
,
It is true th at
.

two English tr ansl ations of the Sat t yarat h Prak ash

—one by Master D urg a Pras ad the othe r by Mr , .

—
Chi ranj i va B haradwaj a exi sted even before 1 9 0 7 ,

but bot h l acked absolute accur acy and were other

wise unsui t able for forei gn students .

The transl at ion of Indi an i de as and Indi an senti

ments into an occi dent al l angu age indeed is an , ,

ex t remely di fficult t ask Hi gh proficiency in both

.

l angu age s is e ss ent i al to even mode rate success an d

eve n t hen somet i mes an ex act rendering of In di an
t e rms i n t o Engli sh is well nigh i mpossi ble
-
T ake .
,

for ins t ance t he San skri t word

,
Dh arm a
,
The .

Engli sh l angu age possess e s no word whi ch can accu

rat e ly convey t o an Engl i sh person t he ide a which

D h arm a conve ys t o an Indi an Unde r t he Ci r .

cu mst an ces t r a nsl at ion from H i ndi in t o Engl i sh is

,

of doub t ful ut ili t y.

In spi t e of t hi s di ffi culty the dem and for t he Arya

,

Sam a j l i t erat ur e i n Engli sh has been growi ng an d ,

more t h an onc e i t has b e en sugge s t e d t o me t h at I

shoul d do som et hi ng t o m e et t h at de m and The ki nd .

fri e nds who sugges t e d t hi s di d n ot p erh aps know

t h at I l acked qu a li fic at i ons for t he work even more
t h an t hose di d who ha d at t empt e d t o g i ve Engli sh
renderings of t he Sat t yarat h Prak ash There h ave .

b ee n and are abl e r men i n t he Arya Sam aj who coul d

a cqui t t h e ms e lves credi t ably at t hi s t a sk Some of .

t h em unfort un at e ly h a ve b ee n re moved from among

, ,

us by d e at h o t hers t hough wi lli ng are o t he rwi se

, ,

e ng ag e d a n d c anno t find t he t i m e n e c e ss ary t o do

j ust i ce t o t he work ; s t ill o t hers have n eit her time

 INT R O D UCT I ON xx i

nor inclin ation f or the e ffort The Guru kula section .

of the Arya Sam aj h a ve been trying to do some t hi ng

in the m at ter but so far not hi ng t angi ble has resulted
, .

The fact is th at the Arya Samaj es h ave so much to

do for their own people th at they h ave sc arcely any
time or funds to sp are for those who do not know our
l angu age For the present their h ands are too full
. .

Until recently the Arya Samaj es were quite con

tent to continue th eir work of reform among their
own peopl e and had no des i re to attr act the notice
,

of the outside world They h ave been drawn into .

the world a ren a much ag ai nst their wi ll Ci rcum .

st ances h a ve forced th eir h ands and t hey h a ve l e arnt ,

in the school of adversity and by bit t er experience

t h at qui et un assuming wor k is li able to serious mis
,

construction and misrepresent ation In these d ays .

of world movements no org aniz ation however

-
, ,

modest in its aims can a fford t o be misrepresented

,

an d misunderstood —much less a movement which

in its conception is not modest nor in its aims and ,

ide als n or in its scope So long as the Arya Sam aj

,
.

was att ac k ed in Indi a alone it c ould afford to ignore ,

those att a cks The people among and for whom it

.

worked knew its worth and no amount of interested ,

cri t icism or ignorant misrepresent ation could do it

any h arm The Arya Sam aj c ared not for t he
.

foreigner neither for his conversion nor for his

,

opi nion It was not seekin g recogni t ion either b y

.
,

Government or by le arned societ ies But when .

,

in 1 9 07 it found th at its exclusiveness an d self

,

reli ance were misunderstood and th at i t ran t he ris k

of b eing condemned unhe ard it r ai sed its voice in ,

protest an d in vited Europe ans to visit its i nst i t u

,
xx i i I N T R O D U C TI O N
tions st ay in them an d see for themselves the
, ,

truth Si nce then some of the quiet workers h ave

.
,

even gone out of their way to put their c ase before

t he Government t he le arned world an d the Engli sh
, ,

P ress in Indi a an d in Engl and In self defenc e .

-
,

some of t he busies t of Arya Sam aj workers h ave had

to find t i me t o wri t e in t he English l anguage of its
princi pl e s i t s t e achi ngs its aims and i t s work St ill
, , .

l at e r Lal a Munshi R am a t he l e ader of the Gu ru kul a

, ,

secti on of the Arya Sam aj h as published sever al ,

speeches an d tracts in the English l anguage expl ain

ing t he ai ms and obj ects of t he Sam aj and t he
Gu ru ku la as also h ave some of his colle ag ues not ably
, ,

Professors R am Deva an d B al Krishn a Among .

others who h ave wri t t e n in English on t his subj ect

may be mentioned R ai Thakar D att a an d Lal a Rall a
R am besides Professor Diwan Ch and M A of the
, ,
. .
,

Dayan an da Anglo Vedic Coll ege N evertheless t he

-
.
,

need of a work which would give a general ide a of

t he movem e nt i t s hi sto ry an d its a cti vi t ies for use
, , ,

both in Indi a and abro ad has been felt very keenly , .

At one t i m e i t was hoped th at t he l ate Lal a Dwar k a

D ass M A who combined i n his person a profound
,
. .
,

knowledge of Western thought wit h an equally

profoun d knowledge of Hindu t hought woul d supply ,

t he need ; but unfort un ately th at hope was fru s

, ,

t rat e d by his de at h i n October 1 9 1 2 ,

.

The present work is an attempt to meet the need

we h ave expl ained N o one is more conscious of its
.

defe cts th an the writer hi mself who can lay no cl aim ,

either t o profound knowledge or t o excellence in

st yl e Hi s sole cl aim for being he ard on the subj ect
.

is that he has been in the movement ever since he was

xxiv I N T RO D U C TI O N
and Munshi Ram a t he le aders of the two sections
, .

Invari ably I h ave given in a foo t note t he reference t o

the work from which I h a ve borrowed any t hi ng
bodil y By good fortune I h ave been able to re pro
.

duce t he origin al art icle whi ch appe ared in The

Chri sti a n I n telli gen eer in 1 8 70 gi ving an a ccount of
,

the dis put at ion held at B en ares in N ovember 1 869 , , ,

bet we en Sw ami Dayan an da an d t he Kashi P andi ts .

B awa Chh aj j u Si ngh had had t o re t ransl ate into

Engli sh t he vern a cul ar t r ansl at ion gi ve n i n my wor k
in 1 8 9 8 For t hi s valu able con t ri buti on my best
.

t h anks are du e t o Mr P ort er t he Li br ari an of the

.
,

Church M i ss i on ary Soc i e t y London for h aving l e nt

, ,

me t he volum e cont ai ni ng t he arti cle .

In g i ving an a ccount of t he va ri ous institutions

m an aged an d cont rolled by the Arya Sam aj I h a ve ,

ende a voured to use t he l anguage of the ofli ci al

reports or of t he p amphlets issue d under t he aut hority
of t he m an agers as i n t he c a se of t he Guru kula at
,

Kangri My posi tion i n r e l at ion to t he t wo colleges

.

of t he Arya Sam aj t he Dayan an da Anglo Vedi c

,
-

College of L ahore an d t he Gu ru ku la at Kangri is ,

perh aps uni que For t he firs t I fee l the love of a

.

p arent for t he second that of a love r Y et I amnot

,
.

in full agreeme nt with ei the r sch eme an d h ave had ,

my di ffe rences with bo t h For thi s re ason I h a ve f elt

.

it a dvis able to gi ve t he accoun t of these t wo i n st i t u

tions in the l angu age of thei r founde rs whi ch course ,

has necessi t ated giving somewh at leng t hy quo t a t i ons ,

t he subst ance of which could be condensed i n t o much

sm aller sp ace Si mi l arly I h ave exercised scrupulous
.

c are in describ i ng t he poli t ics of t he Sam aj an d in

giving the position of its cri t ics b y quoting the ,

 I N T R O D U C TI O N xxv

original documents With these exceptions I t ak e

.

sole responsibi lity for the opinions expressed in this

work .

If the f act be considered that I h ave pl ayed some

p art in m aking t he Sam aj wh at it is I sh all perh aps be
,

excused if I venture to recommend this boo k to t hose

who within a brie f sp ace wish to m ake acqu aint anc e
, ,
’
with the society and i t s founders an d h ave a bird s
,

eye V iew of its a ctivities in the p ast This boo k is .

me ant for circu l ation both in and outside Indi a

a f act which has contributed not inconsider ably t o

its bulk Cert ain m atters h a ve been de alt with in

.

det ai l for the benefit of non Indi ans which mi ght

-

well h ave been omitted from a boo k intended for the

use of Indi ans only an d vice vers a There is another .

m atter which I should li ke t o m ention in connection

with the prep arat ion of t his book : viz th at the .
,

whole o f it was conceived sketched an d written in the

,

course o f not more th an eight weeks in London far , ,

from the scene of the a ctivities covered by it ; an d

without t he inestim abl e a dvant age of consult ation
wi t h the le aders of the Sam aj My const ant en deav
.

our has been to t ake a det ached unbi assed view o f ,

ad things but I do not know if I h ave been quite

successful in doing so s i nce it must be admitted to be
,

difficult to t ake a det a ched V iew of affairs in which

one has been so intim ately involved Thi s wor k is .

the first of its kind an d might be improved in subse

,

quent editions if it should be so fortun ate as to find

,

f avour with those for whom it is me ant .

The V ed a m antras sc at tered t hrough the boo k h ave

-

b e en selected from Lal a Goka l Chan d s M essage of ’

t he V edas or from B aw a Chh aj j u Singh s Teachi ngs

’
,
x xvi I N T R O D U C TI O N
of t he A r ya S a ma j In the a bsence
. of anyq u ali fi ca

tions for t ransl ati ng t he m antras for myself I h ave ,

adopted t heir transl at i ons whi ch I beli eve t o be ,

correct and very ne ar to the transl ations m ade by

West ern schol ars .

My a c knowl e dgme nts are due to t he au t hors from

whose works I ha ve l argely quote d an d a lso to t he ,

edi t ors of t he monthly an d o t her periodi c als whi ch I

h ave used I am be s i de s very gr at e ful to Profe ssor
.
, ,

Si dney We bb LL D for h aving r e a d my m anusc ript

,
. .
,

an d written for it a pref a ce I t is t o his l ea rned wife

.

an d himself th a t I am inde b t e d for the encourage

ment which has stimul ated me t o write t his book ,

an d it is th e y who i mpr e ssed upon me t he necessi t y

for such a work in t he interest of the Arya Sam aj My .

th anks i n a ddi t i on are due to my fri end M r W F , . .

Westbrook for h aving re ad the m anuscript an d m ade

,

valu able suggestions .

LA JPAT R A I .

London .

October 1 3 th ,
1 9 1 4 .
 PART I

SWAM I DA Y ANAN DA SARA SWATI

4 S W A M I D A Y A N A N D A S A RA S W AT I
i i
rg dustere Brahmin thoroughly orthodox and
,
a ,

uncompromi si ng i n his religi ous beli efs an d practices .

N othing would i nduce hi m to tol e rate even t he

slight e st dep arture from t he lett e r of t he law as l aid
down in books or h anded down by t ra di t ion in the ,

m atter of ri tu al Observances an d rel i gi ous pra c t ices .

He was a man of s t rong fai t h d et ermi n e d will an d , ,

dou r t e mper Hi s moth e r on t he ot her h and was

.
, ,

the personi fic ation of swe et n e ss gentleness an d good , ,

ness She was a t ypi c al In di an l ady unl e t t ered an d

.
,

uneduc ated i n the s e nse t h at She was never t aught

re adi ng an d writ ing but possessed of all t he qu aliti e s
,

of a good mot h e r and a strong sense of e ffi cient

domest i c m an age ment She was a generous he art ed.
-
,

kindly wom an wi t h bro ad symp at hi es an d ben e vo

,

lent temper We h a ve no knowledge of how t he

.

couple li ved an d a gre ed t og et he r but we h ave no ,

re ason to suppose t h at they were i n an y way n u

happy si nc e i n Indi a m arri ag e s li ke t he se arrange d
, ,

by p arent s in the e arly chi ldhood of t he con t ra ct i ng

p arties ar e n ot necess ari ly unh appy I t i s not r are
,
.

to find husb and an d wife formi ng a complet e whol e

b y t he uni on of t he di ffe re nt qu ali t i es an d t e mpera
men t s p e culi ar t o e ach i n a way complem ent ary t o
,

e ach other Swami Dayan an da t hus had t he ad

.

vant age of i nhe rit i ng a st rong wi ll fr om his f at her

an d a ben e vol ent m i nd fr om his mo t h e r H e was .

born in A D 1 8 24 (H indu era 1 88 1 Bikram ) in his

. .
, ,
’
p arent s home .

2 . E du cati on f an d the Da wn o E n li ghten ment

We h ave it on t he aut hority of Dayan an da hi mself
that his instruction Commenced when he was fi ve
 EA RLY LIFE 5
ye ars of age and th at in his eighth ye ar he was
,

invested with the s acred thre ad .

This investiture i s a speci es of b aptism which

it is the privilege of every Hindu Chi ld born of ,

twice bom p arents to recei ve From this time

-
,
.

begins his hi e as a B ra hmchari Brahminic al

s t udent ) The most a pproved age for thi s ceremony
.

is eight in the c ase of chi ldren born of B rahmin

p arents an d t welve for ot hers For Brahmins the
,
.
,

re ading of t he alph abet begins at five He may be .

invested with t he s a cred t hre a d t hen or aft erwards ,

but not at a l ater age t h an eight Wi t h t he investi .

ture of the s acred thre ad he is a dmi t t ed into t he

“
form al life of a stu dent an d becomes himself twice
born entit led to we ar the symbolic thre ad an d to
,

re ad the Ved as The investiture impos e s upon him

.

t he vow of ch a stity purity an d poverty for the p e riod

, ,

of his student li fe whi ch gener a lly l asts unt i l t he age

,

of twenty fi ve bu t may in excep t i on al c ases be ex

-
,

tended t o the age of fort y eight I t also imposes the -

.

oblig ation to d ai ly worship d ai ly recit at ion of the ,

Vedas d ai ly perform an ce of H oma the service of t he

, ,

Guru or spi ri t u al te a cher an d t he s t rict es t purit y o f

,

thought word and deed consistent wi t h a life of

, ,

strict simpli ci ty amoun t ing almost to austerity

,
.

Li ke everyt hi ng e lse Hi ndu t hi s i nsti tut ion has lost ,

its soul and at the present day is more or less a de ad

form a remn ant of t he olden time an d a reminder
, ,

of ancient b eli efs yet it has a h alo of gre at s anctity

round it an d is considered t o be a gre at event in the
,

life of a Hi ndu chi ld— more especi al ly if he be a

Brahmin t he hi ghes t of all c as t es I t is p erformed
, .

wi th more or less ceremon y according to the me ans ,

6 S W A M I DA Y A N A N D A S A RA SW ATI

of the p arents and is an occ asion of gre at rej oicin g

,

an d fe stival attended with e xt e nsive ch arity

, .

According to t he l e tt e r of the law, t he inves t iture

must be followed by the removal of the chil d from
the hom e of his p arents an d his a dmission int o t he
fami ly of his te acher wh e re he mus t s t ay unt i l his
,

educ ation is complet ed Hi s successful return from

.

’
his t e ache r s home i s his gr a du at i on which ent itle s ,

him to marry and b e come a householder .

In educ at ed Brahmi n f ami li e s t he father i f , ,

qu ali fie d becomes t he t e ach er of hi s son an d t hereb y

,

avo i ds the viol at i on of the law bu t i n other c a s e s t he

,

law is observe d i n i t s bre ach We have no m e ans of

.

telli ng wh at h app ened i n t he c ase of young Mul

sh ankar (t h at wa s t he origi n al n am e of Dayan an da) ,

bu t from the a ccount we h ave r e c e ive d of t he rel a

t ions of Dayan an da wi t h hi s f at h e r an d of t he l at t e r s
’
,

stri ct ort hodoxy we h ave re a son to b eli e ve t h at t he

,

f at her assum e d t he r Ole of t he t e ach e r an d thus ,

g at hered into hi s own h ands t he rei ns of t he t wofold

au t hority of fat h e r an d t e a ch e r So far t he c ase is
.

si mil ar t o t h at of John St u art Mi ll B u t Dayan an da .

was a born r e bel an d i t di d n ot t ake hi m very long

,

to revol t ag ains t t he a uthori t y of hi s f ather who t ri ed ,

to i mpose upon hi m hi s i ron will in all m at t ers even ,

t hose t h at conc e rn e d t he soul of hi s son an d pupi l .

Dayan an da s f at he r was a d e vout worshi pper of

’

—
Shi va one of t he t hre e highest gods i n t he Hi ndu
Pant heon . In di fferent p art s of Indi a Shiva is ,

worshi pped in di fferent forms in some pl ac es as a

symbol of cre at ion an d in o t hers as a s ymbol of
,

dest ruc t i on .

Among o t h er dutie s Hindu worshi p ent ails t he

 EA RLY LI F E 7
keep i ng of cert ai n number of f ast s during t he ye ar
a

on d ays cons i dered t o be s a cre d Shi var atri i s one of .

such days wh e n every p i ous Shi va worshi pp er is -

—
,

exp e c t e d t o fas t fo about t h rt y si x hours or even

r i ,

more Dayanan da was fourt e en whe n hi s father

.

insi sted on hi s k ee pi ng t he f as t i n ort ho dox fashi on , .

The moth e r di d n ot l i ke t he i d e a but had to submi t ,

when Dayan an da hi mself express e d hi s willingness t o

’
follow his f at her s wish .

Who cou ld h a ve i m agi ned t h at Dayan an da s ’

’ ’
father s pi ously in t ende d i nsi s t e nc e upon hi s son s
-

e arning reli gi ous m eri t at t he t e nder ag e of fourt e en

by obs e rving t he f as t of Shi vara tr i was t o re s ult in ,

so t r e mendous a ch ange i n t he mi nd of Dayan anda

as to t urn hi m i n t o t he m os t vi rulen t an d su ccessful
opponen t of imag q o nshi p of hi s t i m e In t he words
of Dayan an da s bi ogr aph er as t he f at eful eve ni ng
’

set in t he f at her an d t he son re pai re d to t he t empl e

,

out si de t he vi ll age wh e re t he r ul e s i n connect i on

,

wi t h t he worshi p were duly expl ai n e d t o him One .

of these requi re d t he de vot e e who kep t t he f ast to

st ay aw ake t he whole ni ght re pe at i ng forms of prayer
,
,

b efore t he i m age of t he god s i nc e ot h e rwise t he f as t ,

would be ar n o fruit The worshi p b e gan wi t h t he .

ch ant i ng of hymn s the whol e congreg at i on j oi ning

,

in t he Si ngi ng The firs t qu art e r of t he night p assed

.

off ve ry we ll t he e n t i re congr e g at i on displ a ying gre at

,

fervour a nd e nt husi asm such as i s born of de ep ,

(though bl i n d ) reli gi ous f aith In t he s e cond qu a rt er .

the fervour b eg an t o w ane but s t i ll t he y kep t on to ,

t he l e t t e r of t he law As soon howe ve r as t he mi d

.
, ,

night hou r was p ast t he worshi pp ers began to feel ,

t h at n at ure was r ath e r too s t rong even for blind

8 S W A M I D A Y A N A N D A S A R A S W AT I
’
fait h Dayan an da s father was one of t he first t o
.

succumb an d t he officiating pri est followe d suit

, .

The boy of fourteen howeve r wa s resolve d not to be , ,

be at e n He di d not w a nt t o lose t he meri t t o be

.

g aine d by ke ep i ng t he fa st in s t ric t a ccor dance wit h

t he let t er of t he law H e use d a ll sort s of mea ns t o
.

ward off sle ep a n d succeede d where hi s father had

,

fa iled His h ar d won success however was fruit ful

.
-
, ,

i ndeed though i n quit e a differ e nt way from the on e

,

desired an d expect ed by hi s fat her .

He was still eng age d in struggling with sleep an d

mut t ering hi s pr ayers when there suddenly occurred ,

a common an d insignific ant incident which ch a nged

the current of hi s l i fe A mouse cre pt on the body .

of the Shiva an d havi ng s atisfied itself t h at t he

, ,

im age was qui t e h armless be g an t o enj oy the o ffer ,

i n gs t h at had been pl aced before it by t he devot ees

in token of thei r love for t he god This set the bo y .

thinki ng e arnestly He had b e en tol d th at the god

.

was omn i potent and omniscient ; t h at the im age

re pre s ented him in all hi s glory ; t h at i t was God
H i mself an d t h at i t had t he power of bless i ng or
cursing men What he s aw however was quite i n
.
, ,

consis t ent with the se thi ngs The im age was evi .

den t ly a helpless in anim at e obj ect which could n ot

prot e ct i t s e lf even from t he i mpertinence of a mous e .

This then could n ot be t he ri ght way to worshi p

, , ,

an d t he im age could n ot be Shi va himself as was ,

t aught by t he priest hood .

The boy had b ee n gi ft e d wi t h a logic al mind an d , ,

though young possessed t he courage born of true

,

en ig htened scep t ici sm The t hought st ruc k him as

l
”
.

a thunderbolt an d wi th this scepticism obsessing hi s

, ,
 EA RL Y LI F E 9

min d he could no long e r d o hom age t o t he im age as

,

be fore He would not howeve r go to sleep nor st e al

.
, , ,

away from the pl a c e wi t hout aw a ken i ng hi s f at her

,

an d m aking an attemp t t o h a ve hi s doub t s expl ai n e d .

The f at her was at firs t angry both at being dis t urb e d

,

Dayan an da was n ot to
’
an d at t he boy s a ud a c i t y .

be pu t off so lightly bu t persis t ed an d eventu ally got

,

the only answer which a t hought ful an d intelli gent

imag e worshi pper has for thi s f at eful question He
-
.

s aid t h at t he i m age was n ot t he god himself It only .

represent ed him for the purposes of worship an d , ,

“
he being worshi pped t hrough it he is as much ,

ple ased as though he were act u ally present in the

D ayan an da s
’
i m age an d were himself a dored
fat he r g ave t he expl an at ion but at t he s ame t i me ,

soundly r at ed hi s son for his h abi t of r ai sing doubts

and pu t ting qu e s t i ons He di d n ot like it
. He i n .

si st ed on unquest ioni ng ob e di e nc e ; bu t t hi s the boy

’
was not prep are d t o render Hi s fat her s expl an at i on
.

di d n ot s at isfy hi m so he quie t ly a sked permission to

,

go hom e Thi s permissi on t he f at h er reluct ant l y

.

a ccord e d being un able to keep his son t her e by force

, ,

bu t at t he s am e t i m e r e mi nded Dayan an da of t he
obli g at i on n ot t o bre ak hi s f as t before sunrise .

Dayan a n d a howe ve r had alre a dy deci ded t hi s

, ,

m at t er in hi s own m i nd for himself He had finished .

wit h im age worship an d all i t s ritu al He went .

home broke hi s fast an d went t o sleep

, ,
.

Wh en the f at h e r returned hom e in the morni n g

an d foun d his son de e p in slumber he remonstr a t ed ,
’
an d wa s angry wi t h t he mo t h e r On the boy s .

get t i ng up he scolde d hi m long an d fiercely D aya

, .

nanda however was no t hing the worse for t he

, ,
I O S W A M I D A Y A N A N D A S A RA S W AT I

scoldi ng but qui e t ly took to his studies an d went

, ,

hi s own way wi t hout reg ard t o t he wishes of his

fat he r Hencefort h n at ura lly hi s re l at ions wi th his
.
, ,

f at her b e c am e unh appy an d he had t o fall b ack upon

,

t he goo dwi ll an d symp at hy of an uncle who was bet t er

qu al i fie d t o un ders t and hi m an d to sym pat hi ze with
t he b en t of hi s mi nd .

We h ave rel at e d t hi s inci dent at some length as ,

gi ving a forec ast of t he de veloped mi nd of Swami

Dayan an da t he reformer an d also as expl ai ning t he
, ,

i conocl asm of hi s n at ure A born re bel li ke Dayan an da

.

who at t he ag e of fourt e en se t as i de t he authori t y of

hi s f at h e r w i t h a wi ll a n d det ermin at i on uncommon
e ven i n grown u p p e rsons was not l i k e ly in ye ars t o
-
, ,

com e t o submit to t he tyranny of soci e t y an d custom

, ,

a ft e r he had m ade up his m i n d t o pl ay t he m an an d

t o unloos e t he ch ai ns of r e l i gi ous pre j udi ce an d sup e r

st i t i on wh i ch boun d t he m i nds an d so de t riment ally

affec t e d t he Ch ar a c t e r of hi s coun t rymen The Ary a .

Samaj i st s all ove r t he count ry celebrat e the n i ght

, ,
’
of Shi va r atr i a s t he anni vers ary of Dayan an da s
e nl i gh t e nm e n t an d even t he non Arya Samaj i st s
,
-

j oi n i n t he c el ebrat i on wi t h p ri de an d pl e asure .

To re t urn to Dayan an da s e arly ye ar s The educ a ’

.

tion whi ch he re c ei ve d had n ot much in i t of wh at is

un de rs t ood by t h at t ermin t he West Dayan an da s .
’

fat her was 3 S a m V edi Brahmin t he ve ry hi ghe st

.
,

among t he Br ahm i ns The hi ghest Brahmi ns of t he

.

Decc an are di s t ingui she d by an d n amed aft er t he

p art i cul ar Ved a whi ch has b een speci ally s t udi ed an d
honoure d i n t hei r fami ly for generations The Ve das .

ar e four i n numb e r corre spondi ng t o t he four c as t es

,
.

Among t hem t he Sama V eda ranks hi ghes t corre -

,
12 S W A M I D A Y A N A N D A S A RA S W ATI

He wished to penetrate t o the bot tom of t hi ngs The .

de ath of a beloved si ster set hi m on an i nqui ry as t o

t he n at ure of de at h Hi s gri e f for her loss was t oo
.

deep for t e ars I t plunge d hi m int o m e di t at i on on

.

de at h as di s t i ngui shed from li fe wh at i t m e ant an d

, ,

how i t could be ove rcome .

The yout hful i nqui r er went on wi t h his st udi e s ,

broodi ng over t he pro blem of l i fe an d de at h but e re

long he was de st i ned to wi t ness wh at t ended s t i ll
more t o i nt ensi fy hi s desi re t o fat hom t he gre at
mys t ery He was nin eteen when his b elove d uncle
.
,

who had so often rocked hi mi n hi s lap an d who had , ,

when he grew up so Oft en sh are d hi s confidence an d

,

exe rt ed hi mself t o a ssi st hi mwhen he was i n trouble ,

had an at t a ck of t he di s ea se t h at had c arri e d off hi s

sis t er The di s t emp er was of a virule nt t yp e an d
.
,

b affled t he ski ll of t he physi ci an Whi le t he e xpi ri ng

.

m an l ay on hi s d e at hbed he was looking at Dayan an da

,

wi t h all t he fondn e ss of t he fonde s t paren t hi s e ye s ,

filled wi t h t e ars Dayan an da could n ot m e et t he

.

ga ze of t hi s ange l among men an d wi t h al a person of

,

vast l e arni ng wi t hout burst i ng i nt o t e ars i n ret urn

, ,

an d he we p t so much t h at hi s e ye s swe ll e d wi t h

wee pi ng The e n d c am e at l a st an d t he house was

.
,

onc e more a house of mourni ng .

Dayan an da wen t abou t di s t r a c t e d a ski ng hi s ,

fri e nds an d t he l e arne d Pan di t s of his acqu ai nt anc e

i f t h e y coul d t ell hi mhow de at h was t o be overcom e .

The re ply was t hat yogdbhya s (con t empl at i on or com

muni on ) was t he way t o obt ai n i t D ayan an da
.

t hought over t he answer an d c am e t o t he conclus i on

,

t h at i n ord e r t o le arn yoga he mus t l e ave hom e The .

world an d i t s at tract i ons were t ransi ent an d of n o

 EA R L Y LIFE 13

value in comp arison with the bliss of s alvat ion Souls .

li ving on the high pl ane of existence wi ll thi n k in

this fashion an d average hum anit y is apt to mis
CO nst ru e their words an d a ctions The f ac t is th at .
,

the y do not loo k upon this world as some t hing di s

cardable no the ver y reverse of it but the world is

not an end to them—i t is a me ans of g ai ning wh at is

, ,

higher t han t he world wh at is of i nfini t ely more value

,

an d glory The y thin k as Dayan anda thought in

. , ,

the strain o f the Divine verse

Whoever thoroughly underst ands the n ature o f

the visi ble cre ation and of the imp e rishable atom
from which the visible cre ation springs at on e a n d t he
sam e ti me the s ame sh all by virt ue of hi s knowl e dge
, ,

of the pri m al at om t ri umph over de at h and sh all

, ,

obt ain be atitude by vi rt u e of his knowl e dge of the

p

visible cre at ion an d b y re ason of his virtuous acti vity

”
in t hat cre at i on .

The n at ure of t he a spir at i ons which now fille d

Dayan an da s bre ast was n ot long i n becoming known
’

t o his father an d moth e r They were al arme d par .

,

t i cularly t he l at t er an d beg an to devise me ans for

,

prevent i ng their son from c arryi n g out his purpose .

3 . Fli ght from H ome

The remedy that sugges t ed itself t o t hem was t he
usu al one known t o m an ki nd from of old of cre ating
, ,

ne arer interes t s which would prevent him from l e aving

home an d we ave a web of affection round his person
,
14 S W A M I D A Y A N A N D A S A RA S W ATI

Paren t s over t he world an d i n all ages h ave con

all

si dere d m arri age t o be t he bes t rem e dy t o we a n

young mi nds from asc e t i c l i nes of t hought The .

’
Bud dha s p are nt s t ried t he s am e re me dy so did t he ,

p are nts of N an ak These however were gen t ler

.
, ,

spirits t han Dayan an da The y could not resi st t he .

will of t h ei r p arent s who cons e que nt ly succe e ded in

,

t hei r imm e di at e obj e c t t houg h f ai l i ng i n t he end

, .

Dayan an da res i st e d t he pl an of hi s p arent s an d

de cli ned t o be m arri ed H e was by t hi s t i me a boy
.

Of ni ne t een an d by t he i n t ercess i on of fri e nds the

,

m arri age was pos t pone d for a ye ar Thi s ye ar of .

respi t e qui ckly p assed and hi s p aren t s i nsi s t ed on

,

his bei ng m arri ed For a t i m e he met t hei r dem ands

.

by a request to be sent to B en are s for the complet i on

of his s t udi es .

B e n ares t he s acred Ka shi is the Rome of the

, ,

H i ndus I t is also t hei r Oxford I t at tr act s e arnest

. .

s t uden t s of Sanskrit li t e rat ure of Hi ndu t he ology , ,

an d of Hi ndu philosophy from a ll p a rt s of Indi a , .

In pre Bri t i sh d ays i t s Charm was e ve n gre at er si nce

-
,

no Hi ndu consi dere d hi s e duc at i on complet e ent i t li ng ,

hi m to be c all e d a schol ar wi t hout a cours e of s t udy ,

at B e n ares .

Under ordi n ary Circumst ance s t here fore t he i de a , ,

proposed by Dayan an da would app e al t o t he p arent s

of a promi si ng st udent s i nce a cours e of s t udy at ,

Ben are s rai s e s t he schol ar t o t he di gni t y of an aut hori t y

on Hi ndu Shastra s whos e advi c e would be sought an d
,

re spect ed by pri nce an d p e opl e ali ke D ayan an da s .

’

p are nt s howe ver ha vi ng r ea son t o susp e ct t he work

, ,

i ngs of t h ei r son s mi n d an d n ot wi shi ng t o lose hi m

’

al t og e t h e r refused to enter t ai n hi s r e qu e s t
,
A com .
 EA RLY LI F E 1 5
promise was eventu ally m ade by whi ch Dayan an da
was allowed t o go t o a nei ghbouring V i ll a g e t o pro
secut e his studies wi t h a l e arned theologi a n who

lived there In t he course of hi s s t udi e s he confide d

.

his secret t o t he te acher who i n his turn thought it ,

obligatory on hi m to inform Dayan anda s p aren t s ’

.

At t his the y rec alled him home wi t h t he intention

, ,

of putt ing an end to his procra s t i n at ion by fas t eni ng

upon him once for all t he m at ri moni a l bond
, , .

But the y had not fully g auged t he d e t e rmi n ation

of their son Wi t hin a week or so of t he day fixed
.

for hi s wedding he fled from home His f at her

, .

pursued but fai led to come upon hi s t races In

, .

less t han three d ays after le aving home D ay a ,

n and a was s t ripped of all the valu ables he had on hi s

p erson as well as t he money in his pocke t He bec ame
, .

a
M u ch anged his n ame a ssumed ochre coloured
, ,
-

garments and beg an t o se arch for a suit abl e Gu ru (a

,

spiritual te acher ) who could put hi m in t he way of

,

solving t he myst ery of l i fe an d d e ath for himself

an d at t ain i ng moksha lib e rat ion or be at i t ude ) .

N ot m an y d ays had el apsed b e fore Dayan an da s

’

’
father obt ained a Clue t o hi s son s where about s from
an acqu ain t ance who had me t hi m i n hi s new g arb .

This t i me t he pursuer had bett e r success an d e ffected

the desired c apt ure Dayan an da was i mprisoned for
.

the night in a room wi t h a gu ard post ed at t he door

,
.

Dayan an da however was d e t e rm i ned t o m ake hi s

, ,

esc ape and di d so t he s ame ni ght B e fore morn i ng

, .

he had pu t several mil e s be t wee n hi mself an d hi s

f at her whom he n e ver saw again
, .

That was his fin al sep arat i on from home and all

t h at word implies I t wa s hi s cut ting hi ms e lf a drif t
.
16 S W A MI D A Y A N A N D A S A RA S W AT I
’
from worldly t i es H e felt all a son s sorrow for hi s
.

mother who loved hi m intens ely but he had before

, ,

him a mission an d even as e arly as 1 9 03 Bi kram

( a bou t A.D . 1 8 45 or 1 8 4 6) he coul d vi su ali ze it ,

though faintly before his m ent al e ye s He was

, .

le avi ng hi s home to m ake All Indi a his home .

He was le a ving his kindre d to g i ve himself up to

Hum anit y an d t he c ause of t rut h .

From all t h at we know of hi m he neve r regret ted

t he s t e p he had t aken —a s t ep wh i ch alon e m a de it
possi bl e for hi m to s erve his people his country an d , ,

his God as grandly as he di d It was the logi c al .

consequence of t he step t aken seven ye ars before in

revolt i ng ag ains t hi s f at her s misuse of p arent al
’

authori t y by at tempt i ng to dic t ate in m at ters affect

i n g the freedom of t he soul Dayan an da was t he l a st

.

man to submi t t o tyranny even from his own p arent s

,
.

Long before hi s adult ye ars he ga ve evidence of his

— of
love of li bert y li berty of t hou ght liberty
consci ence an d h ardly had he p assed hi s t e ens WhEn
he st ood up for li berty of conduc t for the indivi dual .

The Dayan an da of 1 845 wa s only t he precursor of

the Dayan an da of 1 8 75 i n whi ch ye ar he form ally
,

st art ed hi s mi ssi on an d b e g an regul arly t o pre ach

liberty of t hought lib ert y of consci ence an d also
, ,

lib ert y of a c t i on in rel at i on t o t he in dividu al so far

, ,

as it did n ot contra vene the bi nding l aws of t he soc i a l

org ani sm .

4.P u rs u ift K n
o owle dge a n d Tr u t h
For fully fift een y e ars from 1 845 t o 1 8 60 young
, ,

Dayan an da w ande re d N ort h Sout h E as t an d West

, , , ,

almost all over Indi a i n pursuit of knowledge and

,
 EA RLY L I F E 1 7
t ru t h During t he se wa nde ri ngs he t app e d t he hi gh e s t
.

an d the pures t sourc e s of knowledg e H e we nt from .

pl ace t o pl ac e i nqui ri ng aft e r schol ars of re nown men ,

of wisdom an d asc et i cs (Sa dhu s) of gre at reli gi ous

merit Wheneve r he c am e across one from whom he
.

could le arn anythi ng he s t opp e d an d sat a t hi s fe et

, .

Wi t h some he studi e d phi losophy wi t h o t hers t he ,

Vedas I t was duri ng t he s e wa n deri ngs t h at he

.

le arned t he t heory an d prac t i ce of Y oga There was .

h ardly a Hi ndu pl ac e of pi lgri m age t hroughout Indi a

whi ch he di d n ot V isi t Some f amous as centres of
.
,

le arni ng he V isi t e d ag ai n an d ag ain In se arch of

, .

te achers of fame an d yogi s of m e ri t he pene t rat ed

int o t he i nnermos t re cess e s of t he Hi m al aya t he ,

Vindhya an d the A ravali t he t hree i mport an t moun

, ,

t ai n ranges i n Indi a He crossed an d r e cross e d t he

.

valleys of t he nobles t of In di an ri ve rs t he Gange s , ,

t he J amun a ( Jumn a) an d t he N ar badda an d

, ,

mount e d t he high e s t a ccessi ble t ops of t he hi lls ne ar

or i n the V ici ni t y of t he sources of t hose ri vers I t i s .

a distingui shi ng f e at ure of t he H i ndu r e l i gi on th at i t s

holi es t pl aces should be f am e d for t hei r n at ur al

be aut y for t he gran deur of t hei r sc e nery an d for t he
, ,

excellence an d puri t y of t hei r w at e r The se i nclude .

some or rat he r mos t of t he subli m e st an d loft i es t

, ,

pe a ks of t he Hi m al ayas a cc e ssi bl e t o man of which ,

some can be appro ach e d at p art i cul ar t i m e s only of

t he y e ar an d are Op e n at t he mos t from a mont h t o
,

four or five mont hs only The valleys of nobl e ri vers .

are the f a vouri t e resorts of H i ndu schol ars s ai n t s , ,

an d holy men Some of t he m l i ve t h ere all t he y e ar

.

round at t im e s get t i ng no cooked food for mon t hs

, .

All t he se pl aces we re vi s i t e d by Dayan an da an d ,

I 8 S W A M I D A Y A N A N D A S A RA S W A TI

every nook an d corner of t hem was as fami li ar to him

a s t he l an e s of hi s n at i ve vill age H e love d nat ure .

an d drank d e e ply from her i n e xh aus t i bl e sourc e s .

I t was i n t h e se surroundi ngs of pure ozone an d

subli me b ea ut y t h at he pract i s e d Y oga I t was t he re .

i n di re c t communi on wi t h n at ure t h at he l i ft e d his

t hough t s t o God cont e mpl at e d an d me di t at e d on t he
,

de ep e s t probl e ms of life and d eat h a n d sp ent hours , ,

d ays and mon t hs i n an at mosphere of pure bli ss and

, ,

h i ghe st con t e nt m en t I t was t he re t h at he m ade t he

.

a cqu ai n t a nce of the b e s t t he nobl e s t an d t he purest

, ,

of Hi ndu s ai n t s who led a li fe of uni nt errup t e d medi

,

t at i on and d i sci pli ne h a vi ng subord i n at e d t h e i r

,

s ens e s t o t hei r i nt ellect and t hei r i nt ell e c t t o t h ei r

spi ri t For d ays he at e nothi ng bu t wi ld frui t s for
.

mont hs he li ve d on mi lk only an d some t i me s for ,

ye ars at a s t re t ch he spoke no l anguage bu t Sanskri t .

He dived d ee p i nt o t he mys t eri e s of n at ure and t apped

all sourc e s of knowl e dge H e d e sp i s e d non e from
.

whom he could l e arn a nyt hing ei t he r in t he way of ,

book knowl e dge reli gi ous i ns i ght or sp i ri t u al ex er

, ,

ci s e s H e at t ende d all r eli gi ous confe rences and t ook

.

p ar t i n al l t he di scussi ons an d de bat e s for whi ch

reli gi ous Indi a an d Hi ndu fr at erni t i e s ar e famous .

Som e t i m e s he followe d t he ri ve rs (p ar t i cul arly t he

G ange s i n t he N ort h an d t he N arbadda i n t he Sout h )
up t o t h ei r sourc e s bra ve d every danger an d di s
,

ci pli n e d hi ms e lf t o a li fe of h ardshi p an d pri vat i on .

Tr avelli ng i n t he hi gh Hi m al ayas p art i c u l arly ,

al ong the b anks of t he ri ve rs i s alw a ys d ang e rous, ,

bu t i n t hose d ays of no rai lways no ro a ds no c ampi ng , ,

pl ac e s no re s t hous e s an d ve ry sc an t y shel t er e ven

,
-
,

in t he lowe r rang e s of t he hi lls t he di ffic u lt i e s an d ,

 20 S W A M I D A Y A N A N D A S A R A S W ATI

s t rict th at even in this age of l a x ity an d degeneration

Dayan an da had gre at di ffi cult y in b ei ng admit t e d
i n t o t he ord e r . H e was re fus e d more t h an onc e bu t ,

hi s p ers e ve r anc e wa s soon rewarded wi t h succ e ss ,

an d wi t hi n a few ye ars of l e a ving home he was a d

mi t t ed i nt o t he hi ghest orde r of San n yasi s such was ,

t he es t im at e of hi s hi gh ch ar acter formed by t he man

who o ffi ci at e d at hi s i ni t i at i on .

A Hin du S an n ya si is prohi bi t ed from coo king food

for hi ms e lf He is n ot allowed to h ave money or
.

valu abl e s wi t h him He i s not allowed t o possess

.

more t h an t he absolut ely ne cess ary app arel He .

mus t n ot a cqui re mone y or engage i n profit able

busi ness of any kind but mus t confin e hi mself to
,

s t udy cont empl at i on or service

, ,
He mu st n ot .

embe lli sh hi s p e rson an d must l e ad a li f e of perfe c t

,

s elf deni al and i nc e ss ant spi rit u al di sci pli ne He may

-
.

m ake hi ms elf us e ful t o o t hers but must n ot acc e pt

,

p ayment or comp ens at i on for hi s ser vi c e s He i s of .

f no c a st e an d is absolut ely free from all the rest ri c

t i ons of c a s t e
. He must n ot e at me at bu t veget ari an ,

food he may accept from anyon e be he of an y c ast e , ,

cre e d or colour H e must n ot enj oy t he comp any

,
.

of wom en longe r t h an may be stric t ly nece ss ary i n

t he di sch arge of hi s dut y as a rel i gi ous pre acher H e .

mus t n o t st ay very long at one pl ac e an d must n ot ,

m ake a home for hi ms e lf H e may accept no gi ft s

.

exc e p t i ng t hose of food n e cess ary clothi ng an d

, ,

boo t s .

I t wa s t hi s l i fe t o which young Dayan an da d e di

cat e d h i mself by hi s fre e will be fore he was t we n t y

fi ve y e ars of ag e an d no one n ot eve n hi s worst

, ,

enemies (for of enemi es he had enough an d to sp are ) ,

 EA R LY LIFE 21

could say th at he was in an y way f alse t o his o ath .

Opponents h ave crit i ci zed his te achings virul e nt ly

the y h ave questioned hi s mo t ives an d c alled him
n ames but n ot a suspi ci on has ever been bre at hed
ag ainst t he purity of hi s life an d Ch ara c t er We may
.

summ ari ze t he speci al fe at ures of Dayan an da s life ’

,

during the period o f whi ch we are writin g under ,

three he ads
1. Hi s unquench able thirst for knowledge D ay a .

n an d a was not of th at cl ass which accepts kn owledge

e asi ly from authorit y He would t ake not hing whi ch
.

could not be verified or demonst rat ed An incident .

which h appened duri ng thi s peri od of hi s life may

serve as an i llustration One day when wandering
.
,

in t he valley of the Ganges he observed a corpse

,

flo ating in t he river At th at time he had with hi m

.

some books de aling with an atomy and physiolo gy .

The sight of a de ad hum an body at once suggest e d to

him the ide a of t esting by actu al observati on the
a ccura cy of t he f a cts ci ted in those books He was.

in a j ungle far from hum an h abi t at i on an d n ot li kely

, ,

to be dis t urbed H e g ot hold of t he body cu t it

.
,

open an d looked int o i t On exami n at i on he f ound

, .

that wh at was t augh t i n t he boo ks was n ot true .

So into the river went t he books along wi t h the

body .

2 The second f a ct is th at never for a moment di d

.

he fal t er or look aw ay from t he ide al whi ch he had

set before h i mself . In Indi a are numbers of rel i gi ous
shri nes an d t emples the he ads of whi ch live in a
,

con di t i on of st at e an d luxu ry born of we alt h They .

have l arge endowments in l and an d revenues

att ached to their shrines an d are in receipt of const ant
 22 S W A M I D A Y A N A N D A S A RA S W AT I

o fferings from their disciples an d devote es Being a .

h andsome young man of good physi que an d pre

poss e ssi ng appe arance i nt elli ge nt well re ad clever
, , , ,

an d well vers e d i n r e li gi ous pol e mics more t h an one ,

mahan t (as t he he ads of t he i nst i t ut i ons or frat ernit ies

ar e c alled ) wished t o m a ke of hi ma chela or spir i t u al ,

son an d o ffered t o nomi n at e hi m as his successor

, ,

bu t on eve ry such occ asi on Dayan an da refused ,

s ayi ng t h at hi s go al was di fferent an d t hat he was

n ot s e eki ng we alth or power .

3
. During t his per i od he met crowds of Sadhus
,

an d Pandi t s som e good some bad some noble some

, , , ,

i gnobl e Some at t ra ct ed him others repelle d hi m

.
, .

He me t a few for whom he ente rt ained t he hi ghest

respect an d at whos e fe et he sat for long i n a Spi ri t
,

of p erfe ct reverenc e and true hom age bu t he did

not m eet wi t h one who c ame up t o his ide al of a
Gu ru (spiritu al te ach e r ) Born rebel as he was he
could n ot acc e pt as hi s modeISYhé blihdwllowers of
.
,
n ' ’

authori t y or Sl a ves of t r ad i t ion nor did he c are for

a lif e of mere renunci at i on or mere medi t at ion .

Surrounded by i gnorance prej udi ce supersti t i on , , ,

mi s e ry an d t yr anny he di d n ot desire a li fe of soul

, ,

l e ss bli ss an d pe a ce He was a p assi on at e lover o f

.

libert y In hi s wanderi ngs through t h at be autiful

.

an d noble l and of h i s — l and of t he loft i est thought s ,

a t he pure st ethi cs an d t he noblest tra di t i ons l and of

, ,

t he Ve d as an d the U p anish ads l and of Ka p i las , ,

Kan adas an d Gau tama s l and of P atan j ali s and

,

V ya sa s l and of Y u dhi shtr as and R a mas l and of

, ,

—
Ku marals an d Shan kar s he found everything u p
si d e down Even t he re posi tories of t he s acred lore
.

of t he Aryas t he re presen t atives o f the authors of the

,
 EA R LY LI F E 23

Upan i shads and the D ars han as t he descend an t s o f ,

M a n u an d Y a j n ya va lka we re s t e e p e d i n i gnor ance

,

and sup e rs t i t i on The re li gi on whi ch once allowe d

.

libert y of t hought an d consci enc e t o e ve ry hum an

bei ng i n whi ch di ffe rence of opi ni on was n ot only
toler at ed but re spec t e d whi ch impose d on e very one
t he du t y of re a ding an d und e rst anding t he Ve d as for
himself ; whi ch t aught t h at eve ryone was m ast e r
o f his own so ul direct ly r e spons i bl e for hi s
,

thought s an d d ee ds t o his God an d e nti t led t o ,

recei ve i nspi rat i on by di rect communi on wi t h t h at

e xh austless sourc e of spi rit u al r e pl e ni shm e nt and
upli ft t he M a ker of t he Uni ve rs e t hi s m agni fic e nt
,
-“

reli gion had be e n re duc e d to a soul des t royi n g syste m - “

of bli nd f ai t h in aut hori t y P e rsons who had no .

medi at ors an d who glo ri ed in t hei r free dom from

spiri t u al or reli gi ous bondage had cre at e d thi rt y ,

milli ons of gods an d had a ccep t ed as t hei r Saviours

,

an equ al numb e r of Brahmi ns by c as t e H e found .

th at i n t h at l and of e t ern al sunshi n e physi c al in t e l , ,

lect u al and spiri t u al eve ryt hi ng was s t eep e d in

, ,

d arkn e ss Li ght an d knowl e dg e ha d l e ft t he l and

. .

Even t he bes t t he pures t and t he loft i e s t among

, ,

men were only moonl i ke The sun had set perh aps .
,

neve r to rise agai n I t m ade hi s h e art bleed t o obs erve

.

t h at a l and onc e di s t i ngu i sh e d by freshness and

vigour of i n t e llect an d forc e of mi nd Should be so
st a le sh allow an d fe e bl e in i t s i nt e lle c t u al an d ment al
, ,

produc t s I t gri e ve d hi s soul t o find t h at hi s p e opl e

.

should h ave los t all ori gi n al i t y of t h ought an d t h at ,

t he d e sc e nd an t s of t he bold e s t i n t ell e c t u al p i on eers

t h at t he world e ve r produc e d should s t a gn at e i n
int e llectu al bond ag e an d spi rit u al b ankrupt cy He .

D
24 S W A M I D A Y A N A N D A S A RA S W AT I

saw the best of t he Hindus had cultivated a

t h at
morbi d an d ridiculous desire for pe a ce that ins t e ad
of fight ing t he p assi ons and lower i nstinct s an d l e ad
i n g t he way by t heir succ e sses t hey we re flyi ng from
,

t h em ou t of sh e er cow ardice He was for conques t

.
,

an d he wish e d a gu i de a friend an d a t e a ch e r who

,

would by prac t i ce as well as precept show him t he

, ,

way .H e wi shed to conqu e r d e at h by conque ri ng

ignoranc e an d superst i t i on an d fe ar an d at t he s ame,

ti m e t o pu t o t hers i n the way of doi ng the s ame He .

wish e d t o imi t at e n at ure whi ch was ever ac t ive eve r

, ,

vigil ant ever conque ring e ven amid scenes th at i m

, ,

pre ss e d t he superfici al observe r wit h t he pe ace of

de at h an d t he c alm of in ac t i vi t y He had conferred
.

wi t h t he Hi m al aya s wi t h t hei r e t ern al snows an d

,

cloud m aske d summi t s he had conversed wi t h t he

-

G ange s and N arbadda he had pen et rat ed the

s anc t uaries of t he d ense an d almos t i n a ccessi ble
jungles an d forest s of the pl ai ns he had sl e pt in
t he t op of t he loft i est Him al ay an deod ar ; he had
enj oyed t he embrac e s of t he h ardes t of pri meval
rock an d t he c aress e s of t he Swi ft es t of wat ers all
the s e fri ends of hi s yout h an d comp an i ons of hi s
wand er years had t old hi m n ot t o seek t he pe ace of
-

repos e or t he l assi t ude of an i n act i ve li fe They had .

i nspi re d hi m wi t h the desi re for i ncre asi ng act i vi t y

t h e y had gi ven hi m the s t rength of t h ei r si mplé bI I t
' '

unsh aken fai t h i n dut y an d i n servi ce ; t he y had

a dd e d t o t he puri t y loft i ness
,
an d s t r e ng t h of hi s
,

soul n ot t o en able hi mt o enj oy une arne d p e ace but

, ,

t o n e rve hi m t o pl ay t he man an d t o est abli sh t he

rei gn of int e llec t u al an d reli gi ous fr eedom i n Hi ndu
Indi a The soi l had been well prep ared The seed
.
-
.
 EA RLY LI F E 25

had be en sown It required o nly t o be watere d by a

.

c areful g ardener able t o appreci at e t he c a p abili t i es of

t he so i l an d t he s t reng t h of t he seed In due t i me .

he found t he man he wanted t he Gu ru for whom he ,

had s e arched all t hese ye ars the te a cher gui de an d

, , ,

phi losopher who was t o water the seed alre ady

sown .

5.
V i r j a n a n da S a r a s wa t i
Swami V i rj an anda Sar aswati at wh os e feet D ay a ,

n and a compl et e d hi s e duc at i on was a Sannyasi of ,

t he ord e r t o wh i ch Dayan an da b e long e d He had .

be en bred in t he school of advers i t y Dayan an da .

had left his home b e c ause hi s p aren t s loved hi m too

much and wish e d t o s a ve hi m from a li fe of poverty
t o wh i ch he wa s m i nd e d to dedi c at e hims e lf i n t he
pursui t of wh at t hey cons i d ered to be only a ph ant asy ;
he had left hi s home at the comp ar at i vely a dvanc e d
ag e of t went y one by hi s own Choice to t he gre at
-
, ,

sorrow and di s appoi nt men t of hi s p arent s P oor .

V i rj an an da on t he o t h er h and was a chi ld of onl y

, ,

el e ve n whe n ci rcumst ances t urn e d hi m adri ft on t he

world wi t hout anyon e t o c are for hi m He had lost
, .

bot h p aren t s an d was an orph an Bro t hers are as a .

,

rul e kinder i n Indi a bu t i n t hi s c ase t he bi t i ng

, ,
’
t ongue an d t he cru e l t emp e r of hi s bro t her s wi fe
prove d t oo strong even for t he chi ld of eleven What .

a dded t o t he s a dness of his orph anhood was t he f a ct

t h a t he was to t ally blind h aving los t hi s s i gh t at t he

,

ag e of five in cons e qu e nce of a virul en t at t a ck of

sm allpox He was too spi rit ed howeve r i n spi t e of

.
, ,

hi s bl i ndness an d hi s orph anhoo d t o subm i t t o t he ,

’
H e left hi s brot her s
’
t yr a nny of his bro t h e r s wi fe .
26 S W A M I D A Y A N A N D A S A RA S W AT I

house wi t h a h e art full of sorrow for Since his bli nd

ness he had b ee n t he obj e ct of sp e ci al c are an d love
on t he p art of hi s p are nt s The de a th of hi s p arents
.

had d e pri ve d hi m of t he t i e s an d associ at i ons whi ch

m ake hom e so at t ra ct i ve an d sweet All t h at was .

l e ft hi mn ow was hi s own soul hi s own mi nd an d hi s, ,

will t o m a ke t he be st of t h em by hi s own e xert i ons .

’
On l e avi ng hi s brot he r s hous e be rep ai red t o
H ari dwara on t he b anks of t he G anges one of t he
, ,

mos t beaut i ful spo t s i n N ort he rn In di a wh ere t he ,

Gange s i ssue s from t he hi lls an d spre ads i t s elf in t he

pl ai ns Thi s i s on e of t he mos t s a cre d pl ac e s of t he
.

Hi ndus an d a fa vou ri t e re sor t of S adhu s S a n n yas i s , ,

an d P andi t s .

The G ange s i nde ed i s an obj e ct of adorat i on an d

, ,

love t o e ve ry Hi ndu H undre ds an d t hous ands of

.

th em V i si t i t ye a r i n ye ar ou t ; a gre at number t ra
, ,

versi ng t hous ands of mi l e s bare fo ot an d followi ng

t he ri ver t o i t s sourc e hi gh i n t he Hi m al a yas The .

b anks from t he sourc e downwards t o whe re i t e nt ers

t he B ay of B eng a l at t he ea s t e rn e xt re mi t y of Indi a ,

for a di s t anc e of mi le s are set wi t h t e mpl e s

,

an d o t h e r pl a c e s of s t udy an d cont e mpl at i on but

t he part fr om t he sourc e d own t o H ari dwa r a has a
very hi gh s anct i t y i n t he e ye s of t he Hi ndus A .

Hi ndu who di e s on i t s banks i s suppos e d t o e nt er

h e ave n i mme di at e ly so gre at i s t he re li gi ous V i rt ue
,

of t he ri ve r The pi ous Hi ndu s re asons for t hi s

.
’

a e d no t i on o f t he s anc t i t y o f t he G ang e s
exag ger t
are ba s e d on hi s love of n at ur e whos e gra nd e ur an d,

b eaut y fill hi m wi t h e cs t at i c love of an d a boundless

admi r at i on for t he Cr e at or The y he lp hi m i n his
.

con t empl at i on of t he Un i vers al Spi ri t a n d c arry hi m ,

28 S W A M I D A Y A N A N D A S A R A S W AT I

are support ed al i ke by privat e phi l ant hropy There .

ar e num e rous f ee di ng pl a ces wh er e cook e d food is ,

suppli e d twi c e a day for t he m ere a ski ng t o t hose who

are e ng ag e d i n t he holy work of t e a chi ng an d le arn

i n g or i n r eli gi ous cont empl at i on an d m e di t at i on

, .

This fl ow of ch ari t y n e ve r fai ls n ot even whe n mi lli ons ,

ar e dyi ng i n o t h e r p art s of In di a from f am i ne du e t o

fai lure of rai ns Pe rm anent endowment s l anded

.
,

an d house propert i es of i mm e nse va lu e are at t a che d ,

t o t h e se i nst i t u t i ons If an d when t hey fai l fres h

.
,

donors come forward and gu ar ant ee th ei r cont i nui t y .

S a dhu s an d S a n n yasi s Y ogi s an d t e a ch e rs of ,

s anc t it y gener ally li ve i n isol at ed hut s m ade of

,

s t raw but t he gen er al body of s t ud e nt s an d pi lgri ms

,

h ave l arg e an d commodi ous bui ldings of br ick and

mort ar an d st one m ade for t hei r conveni ence by
pi ous d onors an d ben efact ors } Thi s syst e m has
L

grown up from t i me immemori al and has exi st ed

wi t hout di sturb ance from gen e rat i on t o generat i on
an d i t is t his syst e m whi ch e xpl ai ns why poor an d

needy s t udents as well as t hose who wi sh t o dri n k

,

deeply an d profusely from t he fount ai n of knowledge ,

flock t o t hes e pl aces and spend ye ars of t hei r live s

t h e re rece i vi ng educ at i on an d enli ght enment
, B ut .

there are alwa ys s ome who com e neve r t o dep art ,

unless i t be a m ere t ransference t o ano t her pl ac e of

l e arning of e qu al or gre at er fa ci li t i es The s e are t he .

l i fe long student s as well as t ea chers i n t heir turn

-
,
.

Such i s t he pl ac e to whi ch V i rj an an da re p ai red

when mi sfortune forc e d hi m t o l e ave hi s home an d
well may t he count ry t h at g ave hi m bi rth be proud
1
The sa me ma y be sa i d m ,
o re or l ess , o f a ll t he s a c d pl c e s
re a

of t he H i du n s .
 EA R LY LI F E 29

of the decision to which he c ame so e arly i n life .

He went never to re t urn In a few ye ars he le arn e d .

all th at the best an d most le arn e d i n H ari dwar a

c ould te ach him He was an apt pupil an d wa s gi ft e d

.

with a wonderful memory to whos e power hi s bli nd ,

n ess had added considerably The reput at i on an d .

esteem which he gai ned by his schol arshi p an d

charac t er were so hi gh as t o induce a S an n ya si of
high abi li ty and profound aust eri t y t o a dmi t hi m
into t he hi ghest order of hi s cl ass i n spi t e of hi s ,

blindness L at er i n li fe V i rj an an da mi grat e d t o
.

Mat hura (Mut t ra) ano t her holy pl a ce i n t he s ame

,

province famous as the bi rt h pl a ce of t he Lord

,
-

Krishn a one of t he gre at es t an d wi s e s t of H i ndu

,

heroes, accorded t he honours of Divinity It was .

here th at Dayanan da met hi m .

I t was a me e t i ng of t wo kindred souls br e thren of ,

the s am e mystic but sc at t er e d orde r V i rj anan da .

had out grown his e duc at ion His h a r d of

t e i mag ez
l.

worshi p of supers t i t i on of t he pet ti n e ss of curren t ]

, ,

Hindu life and of the tr adi t i on al sys t em of t e achi ng i

, y

was a consum i ng fire H e had t he i nt ol e r ance of t he

.

t rue i conocl a s t H i s soul was full of t he puri t y an d

.

gre at n e ss of t he p as t By i nc e ss an t l abour and

.

const ant conc en t ra t i on of mi nd he had acqui re d a ,

m as t e ry of Sanskri t l angu ag e an d li t er at ure an d of ,

all t he i nt e ll e ctu al t re asure t h e r e i n such as ha d no ,

e qu a l no ri val in t h at p a rt of Indi a i n hi s t i m e
, ,
Hi s .

vis i on was cle ar an d hi s i n t ellect of a very sup eri or

order H e had an i nt ui t i ve f acult y of s e p arat i ng t he
.

ch aff from t he gr ai n He di ss e ct ed an d an alys e d

.

e veryth i ng t h at f e ll wi t hi n r ang e of hi s o bservat i on

an d s t udy a n d had t here by a cqu i red a spec i al qu al i

,
39 S W A M I D A Y A N A N D A S A RA S W ATI

fi cat i on to lay hi s finger on t he we ak poi nt s of curre nt

Hi ndu t hought a n d Hi ndu r eli g i on H e coul d see .

cle arly where t he fault lay M ore ove r he was morally

.
,

fe arl e ss He e xpressed wh at he t hought — he ut t ered

.

wh at he beli e ved H i s denunci at i on of t he popul ar

.

gods of t he popul ar mode s of worshi p an d of t he popu

, ,

lar m et ho d of t e aching was t re nch an t an d m e rci l e ss

,
.

H e sp ared no one an d i n cons e quenc e wa s i n hi s t urn

,

int ensely h at ed an d de nounc e d by t he t ea che rs of

popul ar Hi ndui sm and t hei r p at rons Y et such was .
,

t he pre st i ge of hi s ch ara c t er hi s r e pu t at i on an d his

,

le arn i ng t h at i n spi t e of hi s bli ndness student s

, , ,

flocked t o hi m for t eachi ng t hough few c ould s t ay ,

long e nough t o rec ei ve t he full ben e fi t t here of si nce ,

hi s t e mp e r was ra t h e r sharp N or di d he ever suffer

.

pri vat i on H i ndus of we al t h an d posi t i on di sli ke d

.

hi m bu t t he y at t e nd e d t o hi s w ants an d kep t him

,

well provide d wi t h t he n e c e ss ari es of li fe He had a .

hous e t o hi mself an d was regul arly supplied With

,

foo d an d clo t hi ng .

Three ruli ng chi efs of Raj put an a at di ffere nt ,

t i m e s bec ame hi s pup i ls

,
On e cont i nu e d hi s studi es
.

for fully t hree ye ars bu t when one day he absent ed , ,

hi mself t he Swami l e ft hi m wi t hout not ice an d

,

re t urn e d t o Mat hura Ano t her t he ruler of a fi rst

.
,

cl ass pri nci p ali t y a sked hi m t o compi le for him an

,

e asy gramma r— whi ch t he Swami re fus e d t o do ,

si nce he cons i dered t hi s woul d be a slur on t he ancient

Ri shi s who had left monum en t al works on t he subj ect .

Thi s was t he man wi t h whom Dayanan da com

l t d hi duc t i on n d who ch arged hi m wi t h t he
p e e s e a a ,

duty of i n augurat ing a mi ssi on t o purge Hi nduism

of all the evils th at had found adm i tt ance into it .
 EA RLY LI F E 3 1

Dayan anda had be e n stu dying for over t hi rt y

ye ars alre ady an d wh at he now requi re d was only a
,

finishi ng touch at t he h ands of a m as t e r spi ri t F or .

two ye ars an d a h alf he w ai t e d on V i rj an an da served ,

him wi th fili al love an d l e arned all t hat V i rj an an da

,

had t o te ach V i rj an an da was a man of hot t emper

.

an d sometimes t re at ed his pup i ls h arshly Once he

.

a ctu ally inflic t ed corpor al pun i shment on Swami

Dayan an da ; yet t he l at t er did not le a ve hi m an d ,

duly fini shed t he course l ai d down for hi m by t he

former Then V i rj anan da t old him t h at he had
.

not hing more for hi m an d t h at he must now en t er

,

the world as an inde pendent t e ach e r .

The day of le ave t a king was a m emorable occ asi on

-

for b oth pupil an d t e acher I t was on th at day th at

.

Swami V i rj an an da d e m ande d t he cus t om ary fee

which in old t imes eve ry B rahmchari had t o pay to
his Gu ru on the day of le a ve t a king V i rj an anda
-
.

knew th at Dayananda had no t hing of worldly value

to o ffer him nor di d he himself c are for an y such
,

“
gi ft Wh at he asked of hi s pupi l wa s a pl e dge to
.
’

devo t e hi s li fe to t he di ssemi n at i on of t ru t h t o t he ,

waging of incess ant warfare a g ai ns t t he f alsehoods

of t he prevai ling P ura ni c f ai t h (faith b ased on t he
Puran a s ) and t o es t abli sh the ri gh t m et hod of
,

educ at i on a s was in vogue i n pre Buddhi s t t ime s

,
-
.

“'
This pledge Dayan an da g ave Wi lli h gly an d wi t h ,

a solemn j oy : an d never was an y hum an pledge

kept more loyally an d faith fully .

 CH A PTER II

FI GHTI N G F OR TR U T H

W W M T fi lm “H
am

“
N q

ur n m “R H o

M a y w e be f e a rle s s f r o m f r i e n ds and f r o m t he
u n f r i e n dly f e a rles s f r o m
,
w ho m w e k n o w a n d w hom
w e k n ow n ot ,
f e a rle s s i n t he n i g ht a n d f e a r le s s i n t he
da y t i me . M ay a ll t he di r ec t i o n s be f r i e n dly t o u s .

At h . XI X .
,
1 5 ,
6

I .
f
F i rst Y ears o P u bli c Li fe
THE first few ye ars of Dayan an da s public life were
’

more or less ye ars of prep arat ion for t he st up e ndous

t ask t o which he had set hi s h and In t hese ye ars he .

revi ewe d an d revised wh at he had re ad an d di sci p ,

lined hi ms e lf i n t he m et h ods of publi c l i fe He .

visi t e d som e of t he most i mport ant t owns of wh at

was t h e n known as t he N ort h We s t e rn Pro vi nc e but
-
,

spent mos t of hi s t i m e on t he banks of t he G ange s

an d in t he vic i n i t y t her e of Where ve r he we nt he
.

pre ached an d t aught Everywhe re hi s out spoke n

.

views hi s bold utterances hi s t hen novel exposi t i on

,
 FI G H T I N G FOR T R UTH 33

of the Hi ndu r e lig i on a n d hi s profoun d l e arn i ng

attr acted hundreds a n d t hous a nds of his count rym e n

to his discourses Gr amm a r a n d a knowledge of t he

.

Ved as were hi s strong point s Many c ame t o cross .

swords wi th him but s t ayed t o a dm i re an d follow

, .

He issued ch al lenges bro a dc as t an d hel d num erous

discussions wi t h h i gh a n d low s t u de nt an d schol ar , ,

theologi an an d scept i c Sadhu and Pandi t He spoke , .

in Sanskri t Si nce Sanskri t was t he l angu age of t he

,

le arned an d t he l angu age of Upper In di a n ot being

, ,

hi s mother t ongue he felt a cert ai n amount of

—
,

di ffi den ce in using the lat t er for purposes of discourse

an d con t roversy Wh er e ver he went he m ade a com
.
f "

motion in t he Hi ndu world The Hi ndu the olo gi ans .

,

wit h their myri ad followers whose de e pest and most ,

vit al interests were so a dvers e ly touched by his

te achings were up in arms They not only abus e d
,
.

an d thre aten e d bu t even more t h an once consp i re d

,

to kill hi m In t he course of fi ve ye ars no fewer t h an

.
,

four or five at t empts were m a de on his life Y et .

there was a ch arm about hi s life hi s w ays an d his ,

m anners which secured for him fri e nds an d pro t ec t ors

, .

While the Br ahmi ns men of hi s own c ast e h at ed an d , ,

detested hi m non Brahmi ns a dmi red an d honoured

,
-

him He never st oop e d t o prosecut e his pers e cut ors

. .

Once when a man who had t ri e d to po i son hi m was

,

a rrested by t he police he in t erceded an d secure d ,

his relea se .

In ort hodox circles he bec am e f amous in a very

sh ort t i me Hi gh an d low rich an d poor from t he
.
, ,

rul ers of the hi gh e st N at i ve St at e s down t o t he

coolie all cl asses flocked to hi m drank i n his di scourses
, ,

an d g a zed at him wi t h mingled awe respect an d , ,

34 S W A M I D A Y A N A N D A S A RA S W ATI

a dmi rat i on In some pl ac e s t he publ i c di scuss i ons

.

were pre s i d e d o ve r by Bri t i sh o ffi ce rs of t he hi ghe s t

rank i n t he di st ri ct t hi s b ei ng consi dere d t he most
,

e ffect u al way of pr e s erving order an d preven t i ng

rio t i n g an d viole nc e In t he first fi ve ye ars of hi s
.

mi ni st ry he m ad e num e rous a dmi re rs bu t fe w ad

here nt s an d foll owe rs Y e t a mong t he l at t e r we re
.

som e of t he mos t we alt hy t rade rs an d l andhold e rs of

t he di s t ri c t s vi si t e d by hi m F or t he firs t t i m e Si nc e
.

t he d ays of t he c el ebr at e d Sh ankar a t here ha d ari s e n

a t e ach e r of t he hi ghes t ord e r a man wor t hy of t he
,

m an t l e of a proph e t a man who at l e ast g ave prom i se

,

of bei ng an A cha rya ( Profe ssor) an d who shon e ,

a mong o t h er t e a chers a s a sun a mong moon a n d

s t ars.

I t was tr ue t h at he was very l e arned an d bu t few ,

could ve n t ure t o fa ce hi m i n cont roversy yet wh at

surpri sed an d at t he s am e t i m e at t ract e d he arers to
hi m w e re hi s boldn e ss hi s cour ag e hi s d e fi anc e of
, ,

t he conve nt i ons of t h e ologi c al cont rove rsy an d his ,

a t t a cks on pop ul a r b e l i e fs a n d popul ar pr ac t i c e s .

N e ve r be fore had t h e y se e n an d h e a rd such a man .

In a part of t he count ry hundreds of mi l e s di st ant

from hi s n at i ve provinc e t he l angu age of whi ch he
,

could n ot u se wi t h free dom and e ffe c t t o whose p e ople ,

he was a s t ra ng e r wi t h no fri e nds t o f all ba ck upon

,

or t o pro t ect hi m at n e e d he went s t rai ght to hi s

,

work and at t a cke d som e of t he mos t che ri she d b eli efs

of t he popul at i on with a sc at hi ng vehem ence th at
i tself— ap art from t he forc e of hi s argum e n t s —s t ruck
t e rror t o hi s oppon e nt s P e ople lo oke d at t hi s fi e ry
.

t e a cher a sk ance and wi t h awe He had dropped in

.

thei r midst as a bolt from he aven an d t hre at ened ,

36 S W A M I D A Y A N A N D A S A R A S W AT I

both sides cl aimed victory ; but what really h appened

may be g at hered from the following a ccount which
was publi sh e d i n a Chr i s t i an Miss i onary Journ al evi ,

den t ly writ t e n by a Europe an Chris t i an mi ssion ary :

A H I N D OO R E F OR M E R 1

The fame of t he re former who l at ely put t he whole

Ci t y of B e n a r e s i n commo t i on seems to h ave gone

abro ad Some accoun t t h erefore of him an d his

.
, ,

views an d t he publi c disput at i on he ld with him

, ,

from on e who was pre s en t at t he di sput ation an d ,

me t an d conve rsed wi t h t he reform er s e veral t i mes

b e fore an d aft er t h at e vent wi ll p erh aps be not ,

uni nt erest i ng t o t he re ade rs of t he I n telli gen cer .

The n am e of t he re form e r i s Dayan an da Sarasw at i

Swam i H e i s a n at i ve of som e vill age i n Guzer at
.

t he n am e Of t he pl a c e he will n ot di sclose t o an y one ,

from a fe ar t h at hi s fat her who de cl ares him to be ,

mad wi ll come an d t ake hi m forci bly away as he

, ,

alre a dy once did on a pr e vious occ as i on He i s a .

fi ne looking man l arge bu t well proport i on e d

-
hi s
,

f ac e esp e ci ally expre ssi ve of much i nt elli gence

, ,
.

Hi s ou t w ard app e ar anc e is t h at of a Sanyasi or

re li gi ous beggar : almos t ent i rely n ake d an d be
sm e are d wi t h t he s acre d bh asm a (ashe s of cow dung ) -
.

H e sp e a ks Sanskri t flue n t ly t hough n ot in very ,

poli sh e d s t yl e an d i n a few i nst anc e s not qui t e

,

corre c t ly H e i s a good re asoner an d pre t t y f ai r i n

.
2

controversy at l e a st so far t h at he g en erally allows

,

hi s oppon e nt t o s t at e hi s c a s e wi t hout i nterrup t ion

1
Th S p ll i g f t hi w i t
e e i p n v d ob t m f hi cc t s r er s r e s er e ,
u so e o s a en s
a re o mi t t e d .

3
F or e x mpl e
a ,
he d eni e d t ha t t he ve r b l
a r o ot ma n , to b e l i ev e,

ma y f o r m t he I . p e rs . plu r . p r es . ma u ma be , b es i de t he f or ms
ma n u ma he a nd ma n ya ma he .
 FI G H T I N G FOR TRUTH 37

but e xtremely authori t at ive in all his posi t ion s Hi s .

c ase an d mi nd i s m ade up an d believing his acqu ain t

, ,

ance wi t h t he Ve d as t o be sup e ri or to t h a t of an y of

his a dvers aries he will lis t en wi th a ki nd of con

,

t empt u ou s court e sy to anyt hing th at they may h a ve

to bring forw ard an d often especi ally in t he c ase
, ,

of inferior p andi t s only answer by an authori t at ive

,

assert i on of t he contr ary He is well versed in the

.

Ved as exceptin g t he fourth or At harva Ve d a which

, ,

he had re ad only in fragment s an d which he saw for ,

t he first time in full wh e n I len t hi mmy own comple t e

M S copy It should be remembered however t h at
. .
, ,

t he Brahm ans underst and by t he Ved as a gre at de al

more th an we do n amely n ot o n ly t he hymns
, ,

generally known as t he four Ved as but also t he ,

t heologi c al t re at ises in prose a pp e nded t o the former ,

c alled the Brahm an as an d Up anish ads et c He , .

devoted hi mself en t i rely to the s t udy of t he Vedas

from his eleventh ye ar an d thus he is more pract i c ally
,

convers ant with them t h an most i f n ot all of t he gre at

p andi ts of Ben ares who generally know t he m only
,

a t second h and or even less

-
,
A t an y r at e an d t hi s i s
.
,

t he most re m ark abl e fe at ure dis t i nguish i ng him from

other p andits he i s an i nde p e ndent s t uden t of t he
,

Ved as an d free from t he t rammels of tradi t i on al

,

in t erpret at i on The st and ard commen t ary of t he

.

famous Sayan acharya is held of li t tle accoun t by

hi m It can be no wonder t herefore t h at hi s Vedic
.
, ,

studies conduct e d i n th at spiri t led him to t he con

, ,

vi ct i on th at almost the whole of t he (comp ar at i ve ly )

modern Hinduism is in en t i re an d i rre conci l abl e
con t ra di cti on wi t h the Veda s an d t he H i ndui sm of
Vedic t i mes about ,
ye ars ag o Bei ng of an .
38 S W A M I D A Y A N A N D A S A RA SW ATI

a ct i ve ch ar ac t er he determined not t o k eep his con

,

vi ct i on t o hi mself bu t t o i mp art i t t o his coun t ry

,

men an d t ry t o e ffe ct an ent i re reform of H indu

,

s oc i e t y
. Bri efly hi s obj e ct i s t o re pl a c e Hindu soc i e t y
,

exact ly i nt o t he s am e s t at e as i t was about

ye ars ag o when, as ye t non e of t he si x philosophi c al
, ,

sys t e ms e xi s t ed nor an y of t he ei gh t een P ura na s

, ,

t he sourc e s of mode rn H i ndu i sm wi t h its ca s t e s a n d

i dol at ry ; bu t when t he Ve d as and Ved i c us ages
rei gn e d supre m e an d when one God only was
,

a dored a n d t he Ved a s only we re stu di ed a n d t he

, ,

s a crifice of t he hom a only with i t s el aborat e c ere

,

moni al was performed by t he pri est for himse lf an d

,

t he soldi e r an d t he p e as ant . At le a st t hi s is t he fond

,

dre am of t he reformer But hi s t ory never tra vels

.

b ack i n t hi s m anner no n at ion especi ally n ot one

,

li ke t he Hi ndus can or ever wi ll retrac e i t s st eps to

,

li ve ag ai n i n a s t at e of t hings of ye ars ag o .

Hence t hi s at t e mp t at ref orm must f ai l B ut he .

may pre p are t he way for anot her reform he may

poss i bly con vi nce t he Hi ndus t h at t hei r mode rn
Hi n dui sm i s alt og et her i n Op posi t i on t o t he Ve d as ,

a f a c t of whi ch mos t of t hem ar e profoundly i gn or a n t ,

an d t he few who know or susp e ct i t find i t conven i en t

t o shut t h e i r eye s t o i t . If once t he y be come

t horoughly convi nc e d of t hi s r adi c a l error t hey will,

no doubt abandon Hi ndui sm at once for t hey cli ng ,

t o i t only b e c aus e t h e y bel i e ve t h at i t has t he s anc t i on

of i mm emori al an t i qui t y an d of t he e arli es t fore fat hers
of t h ei r rac e who are b eli eve d t o h ave commun e d
,

wi t h t he Et ern al One Hi mself They c annot go back

.

to t he Vedic s t at e t hat i s de ad an d gone an d wi ll ,

ne ver re vive Somet hi ng more or less new must

.
 FI GH T I N G FOR T RUTH 39
f ollow . We will hope it may be Christi anity but , ,

wh atever it may be anything seems better th an the

,

present intellectu ally an d morally monstrous idol atry

an d c aste I confess however th at I amnot s ang uine
.
, ,

th at the e fforts of the reformer will e ffect even thi s

prep aratory step to reform He tr avels up and down .

the b anks of the G anges an d s t ops here and there in

,

the l arge towns to dissemin ate his V iews but as far , ,

as I could ascert ain he seems to h ave met nowhere

,

wi t h much success except in Furr uckabad ne ar ,

Cawnpo re where indeed i f report is to be trusted

, , , ,

his success has been complete The Brahmins o f .

t h at pl ace in a body are Sai d to h ave decl ared for him ,

an d to h ave cle ared the temples of all idols It is .

cert ain th at a very rich Mah aj an of th at pl ace has

,

become a convert to his views and has est ablished ,

a school where the reformed Hinduism is t aught

and there is not much doubt th at hi s influence will

h ave e ffected the conversion of all those needy

B rahmins who depend on him for their susten ance .

But beyond this prob ably the report is exaggeration .

His a ppe arance in Ben ares was cert ainly a failure .

N evertheless the commotion c aused by it at first was

gre at and though it now to outward appe arance
,
1
, ,

seems to h ave quite subsided some o f the ferment ,

is s t i ll a ctive under the surface and i f it were ,

j udiciously worked by the Mission and indirect ,

support gi ven to t he c ause of the re f ormer it seems ,

not improb able th at the result o f which his attempt ,

f ailed at first might yet be accomplished

, .

“
The d ate of his arrival in B en ares I do not know .

d en t l y mont hs aft er
—A T hi s
u t hor .
e vi wa s wr i t t e n fi ve o r si x t he e vent .

E
49 S W A M I D A Y A N A N D A S A RA S W ATI

It must h ave been in the b egi nni ng of October I

was then a bsent I first saw hi m after my return in
.

N ovember I went to see hi m i n comp any wit h t he

.

Prince of B hu rt pore and one or two p andi ts The .

excitement was t hen at its hei ght The whol e of t he .

Brahm ani c and educ at e d popul ati on of Ben are s

seemed to flock t o him In t he verand ah of a sm all
.

house at the end of a l arge g arden n e ar t he mon key

t ank he was holdi ng d aily l e ve e s fr om e arly i n the
,

morni ng ti ll l at e i n t he eveni ng for a continuous ,

stre am of people who c ame e ager t o see an d li s t en to

, ,

or disput e wi t h the nove l re former I t do e s n ot .

appe ar however t h at t he h e ads of t he orthodox

, ,

p arty or the p andi t s of t he gre atest repute ever V isited

him unl ess t hey di d i t secretly The in t ensi t y of the
, .

excitement at l ast induced t he Raj a of B e n are s in ,

con cert wi t h hi s court p andi t s an d o t her men of

influence to t ake som e no t i ce of t he reformer an d t o

, ,

arr ange a public d i spu t at ion be t ween hi m an d t he

ort hodox p art y in order t o all ay t he exci t ement by a

,

defe at of t he re form er The y were qui t e s angui ne as

.

to his de fe at bu t I fe a r t h e re was a de t e rmi n at i on

from the begi nning t h at t hey would win the day by
an y me ans whe t h e r foul or f ai r
,
The di s put at i on
.

too k pl ace on the 1 7th of N ovember i n t he pl ace ,

where t he reformer had t ake n up hi s abode i t l as t ed

from about 3 to 7o clock p m The R aj a hi mself was
’
.

present an d presided Even t he gre at Ve d an t i st

.
,

the he ad it seems of the ort hodox p art y V i shu da ,

n and a Gour Swa mi who is s ai d n e ver to h a ve left his

dwelli ng before—of cours e an ex agger ation —conde
,

scended to em e rge for once from hi s pl ace of medi t a

t i on on t he b anks o f the G anges to assist with hi s
 FI G H T I N G F OR T R UTH 4 1

le arning the f ailing wits of t he defen ders of orthodoxy ,

an d t o gi ve a ddi t ion al a u t hori t y to the ant i cip at ed

—
defe at of t he reformer a cle ar proof th at t he reformer
was thought a formid able enemy All the mos t .

repute d p andits were there an d a l arge concourse of

,

ot her people le arned an d unle arn e d but all of the

, ,

respect able cl ass A det achment of policemen also

.

were present who gu arded the entrance to the g arden

,

ag ainst a dense crowd outside which in vain strove ,

t o get a dmitt ance but they were also intended I ,

suspect to protect the lonely reformer in c ase any

,

act of violence Should be at tempted ag ainst him by

hi s enra ged a dvers ari e s But nothi ng of the kind

.

occurred ; all Went off quietly e xcept th at at the , ,

l ast when t he assembly broke up the orthodox p arty

, ,

loudly j eere d the poor reformer in token of their ill

got t en victory B ut whether gotten ill or well their
.
, ,

victory had cert ainly the result they desired The .

ch ange was very rem ark able in t he st ate of t hi ngs

before an d a fter the disput ation As quic kly as the .

excitement had arisen b e fore so qui ckly it subsided ,

a fterw ards Where as before mult i tudes flocked to

. , ,

see him those who c am e a fterw ards mi ght be e asily

,

counted The reformer hi ms e lf was practic ally ex

.

communic ate d an d any one who would visi t hi m

,

a ft er his refut at ion was thre atened with the s ame

me asure . Immedi ately aft er t he disput ati on a ,

written defence was sent by the reformer t o hi s

opponents but I b e lieve no notice was t aken of i t
,
.

Then an account of his doctri nes was prep ared by the

reformer an d pri nted a bout a month aft erwards At .

the s ame t i me also a publ i c ch alleng e t o hi s opp onen t s

to answer his p amphlets was is sued b y hi m B ut .
42 S W A M I D A Y A N A N DA S A RA S W AT I

a g ain no notice was t ake n of it by t he orthodox

p arty The reformer s t ill rem ai n e d t i l l t owards t he
.

end of J anu ary Then he left Ben are s t o vi si t t he .

M ela at All ah ab ad an d t o t ry t o i nfluenc e t he ,

mul t itude a ss embl e d t h ere Wh e n I s aw hi m for t h e .

l ast t i me he had not m ade up hi s mi nd wh e t h er he

,

should re t urn t o Ben ares aft er the M ela or vi si t som e

ot her pl a ce Si nce hi s de p art ure t he ort ho dox p ar t y
.

h ave also brought ou t a p amphlet on the di sput at i on

an d t he question be t ween t hems e lves an d t he reform e r

in general The doct rines of the reformer may be

.

referred chi efly t o t he followi ng t hree he ads t he

ext ent of t he Hi ndu Canon t he t ruth of idol at ry an d , ,

t he my t hology an d t he qu e s t i on of c ast e conn e ct ed

wi t h t he se howeve r there are m any mi nor poi n t s
, , .

The firs t of t he thre e forms t he found at i on of hi s

whole r e form The only Wri t i ngs whi ch he acknow.

ledges as Sh astra s are t he followi ng t went y one : -

1 4 t he four Ve d as
-
, 5 8 t he four U p a ve d as 9 4
1 -
,
-
,

t he Si x Ve dang as 1 5 t we lve Up ani sh ads 1 6 t he , ,

Sari r aka su t ras 1 7 t he Kat yayan asu t ras et c , , .

1 8 the Y og abhashya
,
1 9 t he V a kova kya 20 t he , ,

Man u smri t i an d 2 1 t he Mah abh arat a 1

Of t hese ,
.

The f u Vd
o r e as a re t he R i g ve d a t he Y ju ve d t he Sé rn a
,
a r a,

d
ve a , an d t h At h v
e ar an V e d a, i clud i g t h i
n n e p c t iv
e r B r h s e e ra

ma n as . Th f u U p v
e o r a e da s a re t h A u v d a on m d i c l
e y r e ci c e a s en e,

in clud i ng t w o b
o oks ; t he D ha n u r n ar s en e ve da o
e mi l i t y c i c ; t h
u c l c
G an dha r va ved a o n m s i a s i e n e ; a n d t he A r t ha ve da o n me cha n i c
c c
ca l s i e n e ; t he S i x V e a n g a s a r e t he S iks ha o n d r o n n i a t i on ; p u c
t he a K lp
a on e r e mo n i a ; t he V ya ka r a n a o r
c l r a mma r o f P a n i n i ; G
t he C o mme n t a r of y
P a t a n j a li ( M a ha bha s hya ) ; t he N i r u kt a o r
e t mo o g i a
y l vo a c lar ; c bul y
t he C hha n da o n r os o ; a n d t he p dy
Jyo t i s ha o n a s t ro n o m a n d a s t r o og y in i ng on l y
on e oo k ; ,
clud ly b
t he B hr i g u S a n hi t a The t w e ve a n i s ha s a r e
. l
I sa , Up
ena , a t ha, d K K
P r a s n a , M u n da ka , M é n dI I kya , Ta i t a re ya , A i t er eya , C hhand Og ya ,
’

B r iha dar a n ya ka , S ve t as va t a r a , a n d i
a i va a T he re e i s t ma n K ly . x y
m ore
p U
a n i s ha s whi h a re a know e d cg e y o r t ho o c ld d b
an i t s ; d x p d
44 S W A M I D A Y A N A N D A S A RA S W AT I

are to be believed among t hem is Max Mii ller His .

argument is shor t ly t hi s : t he ass e rt ion of los t Ved a s

1

was firs t m ade during t he Buddhi s t ic con t roversy t o

vindi c at e a Ve di c origi n t o som e p art s of Brahm an
i sm now as the ass ert i on is i nc ap abl e of proof the
, ,

B uddhi st s mi ght e asi ly h ave m ad e use of i t to sup

port t heir own t en e t s i t i s t h ere fore a dangerous
we apon an d i t i s t hought would not h ave been
, , ,

us e d by the a dvoc at e s of Br ahm an i sm unl e ss it had ,

b e en t rue I doubt however whet her t his is a

.
, ,

sound argumen t As th er e was no proof for som e .

t hings in t he e xi s t ing Ve d as t h er e was only t hi s ,

a l t e rn ative left t o t he a dvoc at e s of Br ahm anism ,

ei ther t o admi t t h at there was no Vedi c proof which ,

would h a ve b ee n sui cid al or to ass ert the previ ous ,

exi stence of los t Ve dic wri t ings whet her or n ot t here ,

was any foundat ion for i t al t hough t hi s was d anger ,

ous There can be no he si t at ion as t o whi ch of t h e se

.

al t ern at i ve s t h e y would choos e D ayan an da deni es .

al t og e t her t he poss ibi l i t y of a loss of Ved a s B ut 2

.
,

howe ver t h at may be i t mus t be cle ar t o an y u n ,

pre judi ced i nqui rer t h at e ve n i f ot her Vedi c wri t i ngs

,

e xi s t ed formerly t h e i r g e ner a l t e nor mus t h a ve b e en

,

t he s ame as t h at of t hose whi ch s t i ll e xis t an d t h at ,

the y would in no wise h ave gi ven support t o mode rn

Hi n dui sm .

2 . I dolatry a nd M ythology
The former t he re form e r re j e c t s e nt i re ly ,
n ot o n ly
as a h armless e rror ,
bu t as posi t i ve ly s i nful . He
1
S e e hi s An ci e n t S a n s kr i t Li t e ra t u r e , pp . 1 0 6- 7 .

2
I a m a fr a id t hi s i s n ot qu i t c o
e rr e ct . D a ya n a n da d i d th t
en e a

a ny V e d as ha d ee n b lo t b t h m int
s u e a aine d t ha t muc h V d i c e
—Au t hor
,

l i t era t u re b
ha d e e n os t l . .
 F I G H T I N G FO R T R UTH 45
further re j e cts polytheism There i s o nl y one God
.

wi t h all t hos e at t ri but es ge n erally asc ri b e d to Him

by M ono t h ei s t s H e is t he cre ator firs t of t he Ved as
.
,

t h e n of t he worl d hence t he Ved as ar e etern al as

,

comp ar ed wi t h t he world but non et emal as com -

p are d wi t h God The n am e s of God are m anifold

.

H e is n amed i n t he Ve d as Vi shnu Atm a Agni etc , , , .

,

a ccor di ng a s on e a spec t of the Divine n at ure is

promi n e nt ly re m e mbere d Though God i s dis t inct
.

—
from t he worl d for Dayan an da rej ec t s the Ved ant i c
an d ordi n ary H i n du p an t h ei sm —yet He i s also
l

imm an ent in t he worl d as t he pri nci pl e of i t s hfe an d

e xi s t ence
. As such God i s to be vi ewe d as Agni
,

l
( )i f e an d henc e to b e worsh i pped by me a ns of Agni
fire
( ) . B u t h e mus t n ot be m i sunders t ood when he
s ays th at God i n t he world i s Agni he does n ot me an ,

by Agni fire bu t somet hi ng whi ch may bes t be ex

,

press e d by soul or vit al p ri nci pl e or princi ple of ,

exi s t enc e ag ai n he does n ot me an t o say t h at t he

,

ordi n ary Agni (fi re ) i s a re pre sen t at i on of God bu t , ,

as b ei ng t he cl e ar e s t m an i fe s t at i on of God Agn i i t i s -
,

t he fi t t e s t cere moni al m e ans of wo rshi pp i ng God ;

fi re i s n ot t o be wo rshi pped but t o be used as a ,

m e ans i n t he worshi p of God The worship or .

s e rvice of God consi s t s chi efly i n t he followi ng t hree

a ct s firs t an d foremost t he s t udy of t he Ved as wi t h
a view t o the knowl e dg e of God t hen the observance
of t he moral l aws as t he wi ll of God t hirdly the ,

worshi p of God by fire or t he hom a s acri fi ce The -

.

obs ervance of t hese i s t he m e ans of s alvation .

Inc a rn at i ons (a vat aras) for t he s alvat ion of m an ki nd

n e ve r t ook pl ac e nor can th ey e ver t ak e pl ace it is
,

incomp atible wi t h the n ature of God to become

46 S W A M I D A Y A N A N D A S A RA S W AT I

inc arn ate Hence Dayan an da rejects the Hindu

.

avat aras as much a s the Christi an inc arn ation th at

is to s ay he rej ect s t hem as a vat aras of God If
, .

such avat aras re ally t ook pl ac e t hey we re a vat aras ,

of de vat as an d not of God ,

Vi shnu Si va Brahm a
.
, , ,

if there be such b ei ngs are only de vat as i e , ,

. .
,

superior cre ated beings or angels not Divine b ei ngs , .

Thus he rej ect s also most if not all of t he myt h , ,

ology of the Puran as especi ally the fables about

,

Krishn a .

3 . Ca ste
“
This the reformer considers onl y as a poli t ic al
institution m ade by t he rulers for t he common good
of society and n o t a n at ur al or reli gi ous di stinc t ion
, .

I t is not a n atural distinct i on ; for t he four c astes

” "

were not cre at ed by God as di s t inct species of men

but all men are of equ al n at ure of the s ame sp e ci es , ,

and brothers It I S n ot a reli gi ous insti t uti on for the

.
,

s alvation of men an d t heir f at e in t he other world

does not depend upon i t s observance The c astes .

are simply di fferen t professions or guilds (adhi ka ras ) ,

est ablished by the st at e to gu ard ag ains t confusi on

and mutu al interference an d for the bet t er accom
,

p li sh me nt of the di fferen t wor k s Some men .

,

speci all y fitted for the work were set a si de by t he ,

st ate for the prosecut ion of worshi p sci ence an d , ,

literature (the Brahm ans ) others t o guard t he ou t

ward pe ace an d i nt ern al orde r of t he st ate (t he
Kshat t ri yas) o t hers t o c arry on t r ade an d t i ll t he
ground (t he Vaisyas ) ag ai n o t hers t o do all t he ,

me aner kinds of l abour (t he Sudras ) E ach cl a ss was .

m ade up int o a guild and furnished with its rights and

 FI G H T I N G F OR T R UTH 47
privileges and m ade heredi t ary But as t he whole .
,

cl assific ation i s a cre ation of t he s t at e any Sudra , ,

who is des erving of t he promot i on can be m ade by ,

the s t ate a Vai sy a or Kshat t ri ya or Br ahm an a if he ,

qu alifies hi mself for the work of t he respec t ive cl ass .

Li kewise any Brahm an a who des erves the degr ad a ,

ti on can be m ade by the s t ate a Sudra In fa ct

,
.
,

an y B rahm an a who is di squ al i fied for his wor k ,

becomes at once a Sudr a de j u re an d a Sudr a who , ,

qualifie s hi mself for i t becomes at once a Brahm an a

,

dc fare though nei t her can become so de facto also

either by hi s own will or the will of o t hers as long ,

as t he s t ate does not m a ke hi m so This l ast limi t a .

tion obviously m akes his theory impra ctic able The .

s t at e wi ll not concern i t self nowad ays wi t h the

regul ation of such gui lds t o degr ade a disreput able ,

B rahm an a int o a Sudra or re ward a clever Sudra ,

with Brahm anhood He ought to l e ave th at to the

.

spont aneous a ct i on of soci e t y regul at ing i t self 1

.

“
The public disput ation t ook pl ace on N ovember
17 th in the house where t he reformer was st a ying .

As soon as t he Ra j a of B e n ares arrive d the discus ,

sion commenced by Dayan anda a s king Pandit

Tara charan a t he Ra j a s court p andit who had been
’
, ,

a ppoin t e d t o d e fe nd t he c aus e of or t hodoxy whether ,

he admitted t he Ve da s as t he aut hori t y When this .

had been agreed t o he request e d Ta ra charan a to

,

produce p ass ages from t he Ved as s anctioni ng idol atry ,

Pashan adi pu j an ali t (worship of s t on e s In ,

s t e ad of doi ng t hi s Tara char an a for som e t i me tried

,

to substi t ut e proofs from t he Puran as At l as t .

Dayan an da h app en i ng t o say t h at he only a dmit t ed

1
T ha t he d oe s . See hi s Sa t t ya r a t h P r a ka s h .
-
Au t hor .
48 S W A M I DA Y A N A N D A S A R A SW ATI

the Man usmri t i Sari rakasu t ras e t c as authori t at ive

, , .
,

bec ause founded on t he Ve das V i shu da n an da the ,

gre at Ved ant ist i nterfere d an d quo t i ng a Ve d ant a , ,

Su t ra from t he Sa ri ra ka su t r as a ske d Dayan an da t o ,

show t h at i t was founde d on t he Ve d as Aft e r some .

hesi t at ion Dayan an da repli e d t h at he could do this

only aft er referri ng to t he Ved as as he did not ,

rememb er t he whole of them V i shu dan an da t hen .

t auntingly s aid if he could n ot d o t h at he should n ot

,

set himself up as a t e acher in Ben ares Dayan an da , .

replied t h at none of t he p andi t s had t he whole of

,

t he Ved as in hi s m e mory Thereupon V i shu dan an da

.

an d sever a l ot hers a ss e r t e d t h at t hey knew t he whole

of t he Ved as by he art The n follow e d sever al que s

.

tions qui t e unconnec t e d wi t h t he subj e ct of t he di s

,

cu ssi on bu t pu t by Dayan an da t o Show t h at his

,

Opponen t s had asserted mor e t h an t h e y could jus t ify .

They coul d answer non e of hi s que s t ions At l ast .

some p andi t s t ook up t he t hre ad o f t he di scussi on

ag ain by asking Dayan an da wh e t h e r t he t e rms
’

p r at i m a (liken e ss ) a n d p i I r t i ( fuln e ss ) occurr i ng i n

t he Ved as di d n ot s anc t i on i dol at ry H e answered .

th at ri ghtly int erpret ed t he y di d n ot do so As

, , .

none of hi s Opponen t s o bj ect e d t o hi s interpret ation ,

i t is pl ain t h at t hey e i t h e r p e rc e i ved t he corre c t n e ss

of i t or were too li t tl e acqu ai nt e d wi t h t he Ved a s
,

to venture to contra di c t i t Th en Madhavfi charya .

,

a p andi t of no repu t e produc e d t wo le ave s of a

,

Vedi c MS an d re adi ng a p ass age cont aini ng t he

.
, ,
1

word Pura n as a ske d t o wh at t hi s t e rm re ferred

Dayan an da repl i ed i t was t he re s i m
.
,

ply an adj ect ive ,

”
me aning anci ent an d n ot
,
t he prop e r n am e .

B r ahma n a n i t i hds a k p u r dn an i .
 FI G H T I N G FOR T RUTH 49
V i shu danan da ch allenging t his interpret ation some ,

discussion followed as t o i t s gramm at ic al correctn e ss

but at l as t all seem e d to acquiesce in i t Then .

Ma dhava charya produced ag ain t wo o t her l e aves of

a Vedic M S an d re a d a p ass age wi t h t his purpor t
1
.
, ,

t h at upon t he compl e t i on of a y aj n a (s acrific e ) on

the t en t h day t he r e ad i ng of t he Puran as Sh ould be
he ard an d aske d how t he t e rm Puran a could be
,

here an a dj e ct i ve Dayan an da t ook t he M S in his

. .

h ands an d b e g an t o m e di t at e Wh at answer he should

give Hi s oppon e n t s wai t e d about t wo mi nut es an d
.
, ,

as st i ll no a nsw e r w as forthcom i ng t h e y rose j e e ring , ,

an d c all i ng ou t t h at he was un abl e t o a nsw e r an d wa s

d e fe at e d an d wen t away Th ey mi ght cert ai nly

,
.

h a ve allowe d hi m a li t t le more t i m e lbu t i t i s evident ,

th at he was puzzl e d as t o an answe r ; an d t he answer

which he aft erwards published in hi s p amphlet
t h at t o t he word Pur an a was t o be supplie d V idya

( science ) me a n i ng pur
,
a n i V idy a t h at i s t he V e d a , ,

is n ot very s at i sf ac t ory There can h ardly be much .

doub t t h at t he e i gh t een P uran as are re ally refe rre d

to i n th at p ass age but as i t i s ou t of a Brahm an a ,

of t he Sam aved a an d th at c ont ains m any modern,

a d dit i ons i t s v alu e would a f t e r all be not much in

,

t he eyes of non H i ndus an d I suspec t even of -

, , ,

Dayan an da for he onc e a dmi tted t o me t h at t he

B rahm an as di d con t ai n mode rn interpol at e d por
tions an d th at an y p ass age s anctioning idol atry was
,

to be considere d as such a spurious por t i on , ,

.

The reformer i s not un ac qu ai n t e d wi t h Chris t i ani t y

‘
.

He has re ad t he Gospels t hough I do not t hi n k very ,

“ 1
Y a j n a s a n dpt o i
'

s a t yci n da sa me di va s e u r dn d n d
p m pat ha m
sr i n u yat .
50 S W A M I D A Y A N A N DA S A R A S W A T I
c arefull y I had
some convers ation with him about
.

it .B u t at pre sent his mind i s too much occupie d

wi t h hi s own pl ans of reform at i on t o g i ve an y s e ri ous
thought to t he i nve sti g ation of t he 01mm of ano t h e r
religion .

For a long time a he ated controversy was ke p t up

in the Press bot h Indi an an d Anglo Indi an about
,
-
,

the di sput at i on The m at ter was so i mport ant an d

.
2

of such gre at i nterest from a publ i c poi n t of V iew

t h at even t he P i on eer the le adi n g se mi ofli ci al Anglo
,
-

Indi an p aper of All ah ab ad Opened its columns to ,

correspondence on t he subj ect The event was di s .

cussed throughout Indi a an d aroused enormous ,

int e rest .

From t his d at e may be coun t ed t he e ffective

’
begi nning of Dayan an da s missi on for a reformed
Hindu Church free from c ant from sup ersti t i on
, , ,

a n d from popul ar error an d wor t hy of t he i n t elli ,

gence t he genius and the culture of th at hi storic

, ,

people .

F rom Ben are s t he Swami cont i nued t o m arch

e as t w ard an d present ly r e ache d Calcut t a t he ,

c apit al of Indi a an d the he ad qu art ers of British

Gove rnment i n Indi a The Br ahmo Sam aj a ccorded .

hi ma he ar t y welcome an d some of i t s le adi ng mem ,

bers confe rred wi t h him wi t h a vi ew t o wi n hi s co

operation for t hei r movement ; bu t t he Swam i could
I
F
ro m The C hr i s t i a n I n t e lli g e n cer C a lcu t t a M a r c h 1 8 70 p 79
, , , ,
. .

A n u mb e r o f t ra c t s w e r e publ i s he d by p a r t i s a n s a n d n o n
2

p a rt is a n s
g i vi n g t he i r v e r s i o n s o f w ha t ha d a t c u a lly ha pp ene d a nd

o f t he me r i t s o f t he is t a nt s d puPa rt i sa n s a nd
. n on - p a rt isans w e re
a ll a g re e d
t ha t D a ya n a n da w a s a g re a t s ho a r c l and t ha t hi s kn o w
l d
e g e o f S a ns ri t w a s k ni e u qu .
 CHAPTER II I

F OU N D I N G OF TH E A R YA S AMAJ A N D D E AT H

unti l Ea «: f lth WW I
i : I anti R a :ar fi fl i tr I
‘

m
mm arti ni w i
a t a: iss i t risn g i rth ll
e
m
a ll ar e I R “
?
«quit 61 st r
ai n: s u mat ari a a -
: I m
a

mm
c

w
i f na n n 9
i 1 a n 33 it H r e man n
:

W a lk t o g e t he r , S pe a k t o g e t he r , le t y o u r mi n ds be
a ll a li ke .

M ay t he u
p pr o s be c o mmo n , c o mmo n t he
e

a s s e mbly , c o mmo n t he mi n d : S O be t he i r t ho u g ht s
u n i t e d I lay be f o re yo u a c o mmo n Obj e ct , a n d
.

w o r s hi p w i t h yo u r c o mmo n o bla t i o n .

M a y y o u r d e c i s i o n s be u n a n i mo u s , y o u r mi n d s be i n g
o f o n e a cc o r d M a y t he t ho u g ht s O f a ll be u n i t e d s o
.

t ha t t he r e may be a ha pp y a g r e e me n t a mo n g a ll
”
.

R X , 191, 2
-
.
4 .
-
.

I .
f
Con sti t u ti on o the A rya Sa maj
THE first Arya Sam aj was e s t abli shed at Bomb ay on
April r ot h 1 8 75 wi th t he following princi pl e s an d
, ,

rules represent i ng bo t h its creed an d i t s consti tut i on

2 The (Ary a) Sam a j sh all re g ard t he Ve d a s
.

alone as i ndependently an d absolut e ly au t hori

t at i ve For purposes of testimon y an d f or t he

.
 FO U N D I N G O F TH E A RYA SA M A] 53
underst an di ng of the Ved as as also for ,

historic al purposes all t he four Br ahm an as ,

Shat hpat ha etc t he six Ved ang as the four

, .
, ,

Upave das t he si x Darshan as an d

, ,

Shakhas or expositions of t he Ved as Sh all by , ,

virtue of t hei r bei ng anci ent an d recognized

works of Rishis be als o reg arded as secondari ly
,

au t hori t ative in so far only as the ir te aching

,

is i n accord wi t h th at of the Ved as .

3 There
. sh all be a p r i n ci p a l Ary a S a m a j in e a ch
province an d the other Arya Samaj es sh all
,

be its branches all connected with one ,

another .

5 The
. P rincip al Sa m a j sh a ll possess v a rious Ve di c
works i n Sanskrit an d Aryabhasha (Hin di ) for
t he di ssemi n at i on of true knowledge an d i t ,

sh all i ssue a wee kly p aper under t he n ame of

A rya P r a kas h also an exponen t of the Vedi c
,

te achi ng The p aper an d the books sh all be

.

p at roni ze d by all Samaj es .

8 The members of the Sam aj sh all be men of

.
_

t ru t h of upright poli cy an d principles of pure

‘

, ,

ch ar act er an d of phi l anthropi c impulses

,
.

9 T
. h e members sh a ll give t heir sp are t i me to the
e arnest service of t he Sam aj Those t h at h a ve .

no fami ly to c are for should in p art icul ar , ,

be always strivi ng to promo t e the well being -

of the soci e ty .

10 Every ei ghth day t he Presid ent the Secret ary

.
, ,

an d oth er members of t he Sam aj sh all come

t oge t h er i n the Sam aj M and i r .

11 H aving a ssembled t oget her t hey should be

.
,

c al m and com posed in their minds and in a ,

54 S W A M I D A Y A N A N D A S A R A S W AT I

spiri t of love and free from bi as they may

, ,

a sk quest i ons a n d ob t ai n answers from e a ch

other Thi s don e the y shall s i ng t he hymns

.
,

of t he Sam a Ved a i n prai s e of God and songs ,

be ari ng on t he t rue Dh arm a to t he accompan i ,

m e nt of music al i ns t rument s The ma n tr a s .

sh all be commented upon an d expl ained an d ,

the l e cture s d eli vered on si mi l ar (Vedic )

themes Aft er thi s t here shall be music ag ai n
.
,

t o be followed by an exposi t i on of man tra s

an d speeches .

Every member sh all cheerfully contribut e a

hundre dth part of t he money he has e arned
honest ly an d wi t h t he swe at of hi s brow ,

t ow ards t he funds of t he Sam aj t he Ary a ,

V i dyala an d t he A rya P r akash p aper If he .

contributes more the gre at er shall be his

,

reward The money t hus contributed Sh all

.

be used for the purposes specified and in n o

other way .

The more an indi vidu al bestirs himself for the

fund of t he Sam aj for the purposes speci fied ,

an d for t he d iffus i on of a knowle dge of t he

te achi ngs of t he Ary a Sam aj the more honour ,

Sh all he receive for his energy an d ze al .

The Sam aj sh all do stu ti prarthan a an d , ,

u pa sa n a sh all glori fy pray t o an d hold

,

communion wi t h t he on e only God) in the ,

m anner commen de d by t he Ve d as They .

believe God to be forml e ss almi ght y just . , ,

infinite immut able e t e rn al i ncomp arable

, , , ,

merciful the fat her of all the mother of t he

, ,

entire universe all supporting all truth all

,
-
, ,
 FOU N D I N G OF TH E A RYA S A M A] 55
intelligence all h appiness an d the supreme
, ,

an d the only lord of the universe as also all

perva di ng and t he knower of all he arts inde ,

st ru ct ible de at hless everl asting pure an d

, , ,

conscious as endless the bestower of h appi,

ness the giver of righteousn ess we alth

, , ,

comfort an d s lvation a — to spe ak of Him as

endowed wi t h such an d sim i l ar other qu alities
an d at tributes is to do hi s stuti
,
to
glorify an d prai s e Hi m) As king Hi s help in
.

all right eous undert akings is ident ic al with

,

p r a rt h a n a pr a yi ng to Him ) an d to be ,

come absorbed in the contempl ation o f His

Ess ence which is absolute H appiness is
, ,

t ermed u pasa n a holding communion

wi t h Him ) He al one Sh all be adored an d
.
,

n aught besides .

15 The Sam aj sh all perform Vedic san skars

.

( ri t u a l ),
such a s A n t es ht hi (the de ath cere
mony ) etc ,
.

1 6 The Ve d as an d t he ancient Arsh a Gr anth as

.

sh all be s t udi e d an d t aught in the Arya

V i dyala an d t rue an d ri ght tr aining calcu
, ,

l at e d t o improve m al es an d fem ales sh all be ,

i mp art e d on Vedic lines

, .

1 7 In t he in t erests of t he country bo t h kinds o f

.
,

reform sh all re ceive t horough at tention in the

Sam aj spiri t u al as well as worldly
,
There .

sh all be upli ft i ng i n bo t h di rect i ons f or the

promo t i on of puri t y inde e d t he welfare of ,

e n t ire m ank i nd Sh all be the obj ective of the

Sam a j .

18 The Sam aj sh all believe onl y in what is right

.

F
5 6 S W A M I D A Y A N A N D A S A R A S W AT I

an d j ust i e in t he true Vedi c Dh arm a free

,
. .
, ,

from prej udi c e an d tes t e d by a ll tes t s l ai d

,

down by t he ancien t aut hori t i e s by whi ch

t ruth is dis t i ngui sh e d from f als i t y .

I 9 The Sam aj sh all s end le arne d men of approve d ,

Ch ar a c t e r everywh e re to pre ach t ru t h

, .

20 . In t he i nt e res t s of t he e duc at i on of bot h m ales

an d fe m ales sep ar at e schools sh a ll be es t ab
,

li shed if possi bl e i n all pl ac e s

, ,
In t he .

s emi n aries for fem al e s t he work of t e a chi ng

an d t h at of s erving t he s t u dent s sh all be
c arri e d on by females on ly an d i n t he schools ,

for m ales t he re sponsi bi li t y of d oi ng t he s am e

sh all li e wi t h males N eve r sh all t hi s rul e be
.

infringe d .

22 The Pre si dent an d t he o t her members of t he

Sam aj sh all for t he m ai n t en anc e of mu t u al
,

goo dwi ll keep t hei r m i nds wholly di ves t e d of

,

all feel i ngs of pri d e h at e anger e t c an d

, , ,
.
, ,

wi t h such vic e s shut ou t t hey sh all be i ng free, ,

of enmi t y an d pure of h e art love one another , ,

e ve n as e ach love s hi s own s e lf .

23 When deli ber at i ng on a subj e ct that which ,

has b e en as t he frui t of t hi s de li b er at i on
, ,

asc e rt ai ned t o be i n t horou g h a ccord wi t h t he

p ri nci ples of justice an d uni vers al ben e volence ,

an d absolu t e ly t rue t he s am e sh all be ma de

,

known to t he m emb ers an d beli eved i n by

t he m . Act i ng t hus i s t ermed ri sing above
bi as or preju di ce .

24 . He alon e who conforms his conduct t o t he

princi pl e s sp e ci fie d an d i s ri ght eous an d
,

endowed with true V i rtues Sh all be admitte d ,

 F OU N D I N G O F TH E A RYA S A M A] 57
to t he higher circle of t he Sam aj Whi le he who ,

i s o t herwi se Sh all be bu t an ordi n ary m e mber

of t he Sam aj But t he i ndi vi du al who openly
.

a ppe a rs t o be u t t erly d e pr a ved an d deb a sed

Sh all be e xpelled Such a s t e p however Sh all

.
, ,

not be di ct at e d by preju di ce ; on the con

t rary e very t hi ng sh all be done after due
,

d el i ber at i on by t he e x alt ed members of the

Sam aj an d n ot otherwise
,
.

2 7 Wh e n e ver an occ a si on for givi ng ch arity a rises

.
,

as for inst ance i n connec t i on with a m arri age

, , ,

t he b i rth of a son or a de at h i n t he f ami ly , ,

an d so on t he Ary a Samaj i st conc e rned sh all

,

be expec t ed to m a ke a don at ion to t he Sam aj .

2 8 Wh e never an a ddi t i on i s m ade t o t he princi ples

.

or rules above l ai d down or wh en e ve r an y of ,

t hese i s a l t e red or amende d such an a d di t i on , ,

'
al t er at ion or a m e ndment sh a ll i nvari abl y be

t he resul t of t horough d el i berat i on on t he

subj e ct by t he e xal t ed S a bhasa ds of t he
Sam aj aft er du e an d proper no t ic e t o all
,

concerned .

N ot e — We h ave om i t ted a few unimport ant

Arti cles .

Here ag ai n as also at P oon a Dayan an da c ame i n

, ,

close t ouch wi t h t he e duc at e d mi nd of t he Hi ndu

communi t y i e wi th such a s had rec ei ve d t hei r
, . .
,

e duc ation i n the schools an d colleges an d at t he

uni ve rs i t i e s es t ablish e d an d m ai nt ai ned aft e r t he
Europ e an model B u t t he n e xt s t ep i n t he evolut i on
.

of t he Arya Sam aj was n ot t aken t i ll t wo ye ars l ater ,

i n L ahore t he c api t al of t he provi nce of t he P unj ab

, ,

i n N ort hern Ind i a Here t he Sam aj t ook i t s fin al

.
5 8 S W A M I D A Y A N A N D A S A R A S W ATI

sh ape whi ch i t m ai nt ai ns at t hi s day the pri nci pl e s

,

were fin ally revis e d an d t he const i t ut ion re frame d

,
-

an d fin al ly s e t t l e d Al l t he Ary a Samaj e s i n In di a
.

or els ewh ere acc e p t t he s e pri nci ples an d are governe d

by t hi s const i t ut i on There has been no ch ange i n
.

t he former bu t t he l at t er may h a ve b ee n Ch an g e d i n
,

m i nor p art i cul ars t o sui t loc al condi t i ons We wi ll .

spe ak of bot h i n gre at er det ai l l at er .

2 . D ea th
The re m ai ni ng
p art of his i —
l fe from
1 87 7 t o

Oct ob e r 1 883 — was sp ent by t he Swami i n pre achi ng

,

an d t e achi ng an d wri t i ng books as we ll as i n e s t ab

,

li shi n g an d org an i zi ng Arya Samaj e s t hroughout

Indi a The only p art whi ch t he Swami coul d n ot
.

re a ch was M adras .

In t he Punj ab t he Uni t e d Provi nces of Agr a an d

,

Oude an d in Raj put an a an d Guj e rat he met wit h

, ,

t he gr e at e s t succ e ss In t h e s e provinc e s a n e t work

.

of Arya Samaj es had b een e st abli she d b efore his

de at h bu t t he progre ss m a de si nc e t h en may be
,

i nfe rre d from t he f a c t t h at t he memb ershi p of

in 1 9 1 1 was t wo an d h alf ti m e s wh at i t was
i n 1 9 0 1 an d si x t i m e s t h at of 1 8 9 1
,
Some of t he
.

noble st an d hi ghe s t in t he l and acc e pt e d hi s f ai t h ,

an d b e c am e hi s di sci pl e s an d pup i ls for e x ampl e ,

t he M ah ar an a of U dai pur t he mos t anc i e n t an d

,

t he mos t resp e c t e d of t he H i ndu chi e fs whos e ,

f ami ly ha s wi e l de d t he roya l sc e pt r e i n an unbroke n

l i n e of succ e ssi on for over a t hous and ye ars N e ve r .

ha d t hi s prou d f ami ly bowe d t he kn ee t o t he

Musulm ans Eve n t he gre at Akbar was un abl e t o
.

Wi n t h e i r alle g i anc e al t hou gh hi s son (hi ms e lf bo rn e

,
60 S W A M I D A Y A N A N D A S A RA S W ATI

the brother of t he reigning chi e f (now Gener al Si r

Prat a b Singh ,

b e c ame his disciple a fact which he alw ays recites

,

with pride .

The amount of obloquy an d persecuti on t o which

Swami Dayan an da was exposed i n his li fe t i m e may
be g athere d fr om the fa c t t h at num erous at t empts
were m ade on hi s li fe by t he orthodox Hi ndus ;
ass ass i ns were hi re d to kill him missiles were
thrown at hi m du ring hi s lectures and di sput ations
he was c alled a hi red emiss ary of t he Chris t i ans an ,

a post at e a n ath e is t an d so on
,
The Spi rit in which
, .

he met this fierce Oppos i t i on may be j udged from t he

f ollowing anecdo t e which we c ul l from M ad ame
B lavat sky s accoun t of him in her book c alled The
’

Caves an d j u n gles of H i n du stha n .

”
One is incli ned t o t hi nk s ays M ad ame B la ,

vat sky t h at t hi s wonde rful Hindu be ars a ch armed

,

life so c areless i s he of r ais i ng t he wors t hum an

,

p assions which are so d angerous i n Indi a At

,
.

Ben ares a worshipp e r of the Shi va feeli ng sure that

, ,

his cobra t rai ned purposely for the mys t eri es of a

,

Shivai t e p agod a would a t onc e m a ke an e n d of the

,

Let t he
’
offender s li fe t riumph ant ly e xcl ai med
,
°

god V asu ki (t he sn a ke god ) hi mself Show whi ch of us

is ri ght !
Dayan an da j erked off t he cobra twi s t i ng round
his leg an d wi t h a si ngl e vi gorous movement crushed
,

Le t hi m do so he quie t ly
’ ’
the rep t i le s he ad .
,

a ssented your god has been t oo Slow It i s I who

,
.

’
h ave decided t he di spute N ow go a dded he .
, ,

a ddressi ng the crowd an d t ell every one how e asily

,
’
perish all f alse gods Truly a m arble s t atue could .
,
 FO U N D I N G O F TH E A RYA S A M A] 61

not be less moved by the r aging wr ath of the crowd .

We saw hi m once a t work H e sent aw ay all hi s .

f ai t hful followers an d forb ade t hem ei t her t o wat ch

,

over him or t o defend hi m an d s t ood alon e before ,

t he i nfuri ated crow d f a ci ng c almly the mons t er , ,

re ady t o spring upon hi m an d te ar hi m t o pi eces .

In t he s ame work Ma d ame Bl avatsky p ays t he

,

followi ng compliment to his le arn i ng an d schol ar

ship
I t is perfec t ly c e rt ai n th at Indi a never s aw a
more le arned Sanskri t schol ar a de e per met a ,

physi ci an a more wonderful or ator and a more

, ,

fe arless denunci ator of an y evi l t h an Dayan anda , ,

”
sinc e the t i me of Sh ankarach arya .
1

Ano t her tes t i mony t o hi s erudi t ion an d we h ave ,

’
finish e d our a ccount of t he Swami s life This is an .

unwilli ng a dmi ssi on of hi s gre at powers by his

opponen t s among t he ort hodox Hi ndus ; we give
it i n the words of Professor M ax Milller
At a l arge convoc a t i on a t Calcut t a about 3 00 ,

Pandi t s from G a u da N a va di pa an d Ka si discussed

, ,

the ort hodoxy of his op i nions B u t al t hough .

,

t he decis i on was a dvers e t he writer of t he report ,

a dds t he m ass of young H i ndus are n ot Sanskri t

schol ars an d i t i s no wonder t h at t hey Should be won
,

ove r by hundreds to Dayan an da s views enforced as ’

t hey are by an orat ori c a l power of t he hi ghest order ,

an d a det erm i n e d wi ll force th at bre aks down all

”2
opposition .

1
The f mu f u d
a o s o n er of t he Vd e c s c hoo l o f I d i a t hou g ht
an t i n n ,

of w ho m M a x M ii lle r a n d o t he r G e ma s c h l s h ve s p oke n i n
r n o ar a

t he hi g he s t t er ms o f p ra i se , a nd w ho fl o u i s he d 8 00 A D
r . .

z B i og r a phi ca l E s s a ys , by M ax M u ll e 1 8 8 4 pp 1 79 8 0
r, ,
.
-
.
62 S W A M I D A Y A N A N D A S A RA S W AT I

His de ath eli cited t he hi ghes t t ributes from all

cl asses of people Indi an an d non Indi an Hi ndus
,
-
, ,

Musulmans Chri s t i ans an d Pars i s

,
The gre atest
, .

among his contempora ri es wro t e or spoke of hi m i n

t he hi ghest terms an d deplored hi s e arly de at h of

these we may mention t he l at e Si r Sye d Ahm ad
Khan the gre at est nine t ee nt h cent ury le ader of the
,
-

M oslems of Indi a Colonel Olco t t pres i d e nt of t he ,

The osophic al Soc i e t y and M ad am e Bl avat sky i t s

, ,

f ounder But t he mos t ch arac t eri s t ic t ribute c ame

.

from Professor Max M iiller who comp ared hi m wi t h ,

D r Pusey of Engl an d an d wrote a rem ark ably

.
, ,

eulogi stic no t i c e of t he man a n d hi s work .

1

Deeply re a d i n t he t he ologi c al l i terat ure of hi s

country he was opposed t o m any of t he abuses
th at had crep t in as he we ll kn ew duri ng t he l at e r
, ,

periods of the reli gi ous growt h of Indi a an d of whi ch , ,

as is now well kno wn no t r ace can be foun d i n the ,

ancien t s acre d t ext s of t he Br ahm ans t he Ved as , .

In his publ i c di sput at i ons wi t h t he most l e arned

Pandi t s a t B e n are s an d e lsewh ere he was gener ally ,

supposed t o h ave b e en victorious t hough oft e n the ,

ai d of t he pol i c e ha d t o be c alle d i n t o pro t e ct hi m

'

from t he blows of hi s conqu ere d foes .

We gi ve as a fit t ing conclusi on of this ch apter a

few p ass ages from a long t ri but e whi ch appe ared in
the o ffi ci al org an of t he Theosophi c al Soc i et y The ,

Theosop hi st
A m as t er spi ri t has p assed away from Indi a .

Pandit Dayan an da Sara swat i i s gon e t he

i rrepre ssi ble e ne rg e t i c reform e r whose mi ght y vo i c e
, ,

an d p assion at e eloquence for t he l ast few ve ars

1
B i og r a phi ca l E s s a ys , p . 1 67 .
 FOU N D I N G O F TH E A RYA S A M A] 63

raised thous ands of p e o pl e in Indi a from l e th argic

’
i n di ffei en ce an d s t upor i nto a c t i ve p atriotism is
‘ '
,

no more .

De mort a i s n i l n i si bon u m All our di fferences

.

h a ve be e n burn t wi t h t he body . We rem e mber

only t he gr and vi rt u e s an d noble qu alities of our for
mer colle ague a n d t eacher an d l at e ant agoni s t
, We .

he ar i n m i nd bu t hi s li fe long devo t i on to the c ause

- .

of Aryan re gene r at i on hi s arden t love for the grand

phi losophy of hi s for e f ath e rs his rel e ntless unt iring ,

ze al in t he work of t he proj e c t ed soci al an d religi ous

reforms an d i t i s wit h unfei gned sorrow t h at we
now h asten t o j oin the r anks of hi s m any mourners .

In hi m India has los t on e of her nobl e s t sons A .

p at riot i n t he t rue s e ns e of t he word Swami ,

Da yan an da laboured from his e arli e s t ye ars for t he

re covery of the lost t re a sures of Indi an i n t e llec t .

Hi s ze al for t he r e form at i on of hi s mother l and -

was exceed e d only by hi s unbound e d le a rning .

Wh at e ver mi ght be s ai d a s t o hi s int e rpret ation

of t he s acre d wri t i ngs there can be bu t one opi nion
,

a s to his knowl e dg e of Sanskrit a n d t he impetus

,

to t he s t udy of bo t h re c ei ve d at hi s h ands There .

are fe w t owns an d but one provi nc e we beli e ve

—
n amely M adras t h at Pandi t Dayan an da did not
,

visi t i n fu rt h e ra nce of hi s m i ss i on ary work an d fewe r

,

s t ill where he has n ot left the impress of his

rem arka bl e m i nd behind him He t hre w as i t
.
,

were a bomb shell i n t he m i dst of t he s t agn ant

,
-

m ass e s of d egen e rat ed Hi ndui sm an d fired wi t h ,

love for t he t e achi ngs of t he Rishi s an d Ve di c le arn

i n g t he h e ar t s of all who were drawn wi t hin t he
influence of hi s eloquent orat ory Cert ai nly there .
64 S W A M I D A Y A N A N D A S A RA S W AT I

was no be t ter or grander orat or i n Hindi an d

Sans k ri t th an Dayan an da t hroughou t t he l eng t h
an d bre a dt h of t hi s l and .

As soon as t he s ad rumour was confirm e d ,

Colonel Olco t t who was t h e n at Cawnpore p ai d a

, ,
’
public tribut e t o t he Swami s memory He s aid .

th at wh ateve r mi ght h a ve b ee n our ri ght s or wrongs

in t he con t roversy an d wh at e ve r o t her p andi t s
,

or ori e nt alis t s could say ag ai nst t he Swami t here ,

was room for no t wo opi ni ons a s t o hi s en ergetic

p at rio t i sm or of t he nat ig n alfli ng infl uence e xerted
upon hi s followers In P andi t Dayan an d a Saraswati
.

there was a t o t al abs e nce of anyt hi ng l i ke de gradi ng

s ycoph ancy an d t o adyism tow ards forei gners from
’

in t erested mo t i ves .

Tr uly howeve r here t i c al an d bl asphemous

,

migh t h a ve a ppe are d hi s r eli gious r adi c al i sm in t he

si ght of old ort hodox Brahmi ni sm s t i ll t he t e a chings ,

an d Ve di c doc t ri nes promulg ated by hi m were a

thous and t im e s more conson ant wi t h S hru ti or even

S mri ti th an t he doc t ri n e s t aught by all ot h e r n ative
Samaj es pu t toge t h e r If he m erged t he old i dols
.

into One Li ving B ei ng I shwara as b ei ng only t he

, ,

at t ributes an d powe rs of t he l at t e r he ye t had ,

n e ver at t e mp t e d t he folly of forc i ng down t he

thro at s of hi s followe rs t he hybri d comp ou n d of a

D rga
u -
M os es , Chri st -
an d- Kora n ,
an d B u ddha -
chai

m i xt ure
t a n ya mo dern reforme rs The Arya
of t he .

zSam aj ri tes cert a inly m a ke t he n e arest appro ach

‘

to t he re al Ve dic n at i on al r e li g i on .
 CHA PTER IV

TH E TE A CH I N G S OF DA Y A N AN DA

mail s itara mi sfi t Era:

e ai l su mmat
wm t
(

WE II a t
‘
R II c o r
He ha t h pa i d s ac r i fi c e , t o i le d i n w o r s hip a n d
o ff e re d g i f t s t o w e a lt h- i n c r e a s i n
g A n
g ,i H i m t he d i s

l a s u r e O f t he mi ht y mo ve s n o t ; o u t r a e a n d sc o r n
p e g g
a ff ec t n o t s u ch a mo r t a l
”
.

R V I , 3, 2
. . .

1 . Hi s attack on M ythologi cal H i n du i sm a nd Caste

I N t he precedi ng ch apt e rs we h ave gi ven a summ ar y
’
of t he m ai n i nci den t s of Sw ami Dayan an da s l i fe in ,

order t o gi ve t he re a der a cle ar i de a of t he condi tions

of t he t i m e i n whi ch he l i ved an d of t he enviro n
ment i n whi ch he w as born bred an d e duc at e d N o
, , .

on e can a pprec i at e t he m agni t ude of t he t a s k th at t he

Swami set hims e lf to do or of hi s a chi e vements to

,

w ards i t unless he i s fully acqu ain t ed wi t h wh at

,

H i ndu re li gi on an d Hindu soc i e t y s t oo d for when

Dayan an da beg an his c areer When we use t he p as t
.

t ens e we do not necess ari ly imply th at the H i nduism

of t he uneduc at ed m asses is very m aterially di fferent
63
 66 S W A M I D A Y A N A N D A S A RA S W AT I

t o day from wh at it was t hen There i s no doubt t h at

-
.

a gre at ch ange sinc e t h e n has com e over ort hodox

Hi n dui sm by con t ac t wi t h We s t ern t hought an d

it s ,

s t i ll more by t he cons t ant s e archi ngs t o whi ch i t has

been subj ect e d i n t he l i ght of t he a ggressi ve pr0pa
Z g a n da of the Ary a S a m aj N ot only h a ve t he
.

e duc at ed cl asses ( t hough s t i ll or t ho d ox ) ch ang e d

t h ei r poi n t of V i ew bu t e ve n t he e xt re m e ly i gnor a n t
,

a n d sup e rs t i t i ous m a sses are n ot wh at th e y w e re in

t he inf ancy of D ayan an da Y e t sp e aki ng gen e r ally

.
, ,

wh at we are about t o s ay of t he Hi ndui sm of

Dayan an da s t i m e i s perh aps as t rue of t he Hi ndui sm
’

of t o day The pri nci p al di ffe re nc e i s t h at wha t was

-
.

of un i ve rs al a ppli c at i on t hen has had i t s a re a con

t ra ct e d an d n a rrowe d by gen e ra l e duc at i on as w e ll
a s by the prop ag an da of r e forming bodi e s l i ke t he

Arya Sam aj .

In gi ving a g eneral i de a of popul ar Hi ndui sm i n

con t ra st wi t h t he b eli e fs an d t e achi ngs of Dayan an da ,

we will begi n wi t h t he p erson a l aut hori t y of t he pri es t ,

t o wh i ch cl ass Dayan an da hims elf belong e d by bi r t h .

Hi ndu pri e s t s are c a lled Br ahmi ns When D aya .

n and a re ache d t he age of di scre t i on he found t h at

t he Brahm i n was e ve ryt h i ng i n H i ndu re l i g i on an d ,

t he ordi n ary i ndi vidu al not h i ng Eve ry Brahmin

.

re present ed God Hi ms elf an d was the sol e expone nt

,

of God s wishes an d comm ands Hi s word was law

’
.
,

a n d could n ot be d i sr e g ard e d excep t i ng on p ai n of

e t e rn al d amn at i on A Brahmin was n ei t he r s e l e ct e d

.
,

a ppo i n t e d nor ord ai ned

,
He was so by mere birt h
.
,

an d hi s au t hority a s a pri e s t had not h i ng t o d o wi t h

his educ ati on or ot her qualific at i ons He a lone could .

s ay wh at was rel i gion an d wh at was not He alone .

68 S W A M I D A Y A N A N D A S A RA S W AT I

but of act ual worship He t hus comes t o t he con

.

clu si on t h at t he first gre at cri t erion by whi ch a

Hi ndu i s de t erm i ned i s t h at e very H i ndu mus t
’
a cknowledg e the B rahm an s sup eri ori t y an d hi s
‘

omni pote nc e i n sp i ri t u al an d soci al m at t e rs .

Thi s i s c ert ai nly a corre ct de scri p t i on of m at t e rs

as t hey e xis t e d 1 0 0 y e ars ag o or even i n some p ar t s
,

as t hey exi s t ed 50 y e a rs ag o but i t i s n ot t rue of

,

t p day
-
. At t he pre sen t m om ent t here mus t be
som e hundreds of thous ands of Hindus both i n an d ,

out of t he Arya Sam aj t o whom t his cri t eri on

,

would n ot apply The di vi ne ri ght by bi rt h of

.

t he Br ahm i n is f as t mel t ing aw ay The monopoly

.

of t he Brahm i n in a dmini s t e ri ng re li gi ous s acram e nt s

an d in p e rform i ng r e l i gious ceremon i es is be i ng slowly

bu t percep t i bly und e rmi ned Even i n unle t t ered

.

ci rcles hi s a ut hori ty i s bei ng ques t ioned .

Y et no more t h an fift y ye ars a g o t he d e scrip t i on

we h a ve quo t e d was li t e rally true The aut hori ty .

of t he m e re Brahmi n was t he c e nt ra l p oi n t of Hi n du
re li gi on I t was t hi s cen t ral au t hori t y t h at rul e d
.

an d con t roll e d t he wh ole sys t e m of H i ndu l i f e ;

i t s p an t h e on of gods an d god desses i t s dogm as i t s, ,

phi losophy i t s ri t u als i t s soci al e conomy an d all

, ,

t h at i s rel at e d t h e re t o .

The org ani z ati on of Rom an Catholi ci sm p ales

in comp ari son wi t h t he m arvellously intric at e
an d rigi d org an izat i on of H i ndu i sm e ffe cted by

t he Brahmi ns I t was the gre at e s t org ani z at i on

.

t he world had eve r kno wn I t e ncomp assed t he

.

mi nut e st de t ai ls of i ndi vidual an d soci al li fe The .

’
Brahmi n s eye comprehen de d almost eve ry mom en t
o f a Hindu s e xis t e nce There was not h i ng howe ver
’
.
,
 TH E T EA C H I N G S O F D A Y A N A N D A 69

si nful monstrous or atrociously vicious which a

, , ,

Hi ndu could not do so long as i t had the s anc t i on

,

of t he pri est or so long as a Brahm i n coul d be

,

prevai l e d upon to m ake m at t ers ri ght by processes

of expi at i o n promulg at e d by him an d known to
him an d t o hi m alone Various rites an d cere .

moni e s had been inven t ed an d used as accompan i

men t s or rat he r a s a ccessori e s t o this redemp t i on
, , .

Multi t u dinous an d mys t eri ous were the w ays an d

pract i ces whereby forgi veness of s i ns an d re demp
t i on coupl e d wi t h t he gu ar an t e es of a p ass to he aven
,

a ft er de at h we r e brought about
,
The si mple an d .

spi ri t u al reli gi on o f t he Ved as t he phi losophic al ,

te aching of t he Up anish ads had be en superseded ,

by wh at was only an affai r of t emples an d m ateri al

s acri fices of shows an d processi ons of fes t ivals
, ,

spre ad over t he whole ye ar i n honour of innumerable

dei t i es a ccomp an i ed by a ll t he p ar a phern al i a of
,

bells an d c andles an d vestmen t s an d c eremoni als

an d i nc ant at i ons an d t unes uni n t e lli gi ble to t hose
,

who he ard t h e m an d i n some c ases even to those

,

who ut t ered them .

Wi t h a ke e n eye bent upon findi ng out the origi n

,

of t hi ngs an d t racing th eir d e velopment in t heir

succ e ss i ve s t age s of ris e an d fall wi t h an intuit i ve ,

f acul t y for goi ng t o t he root of t he m at t e r i n h and ,

Dayan an da s aw t h at t he au t hori t y of t he Brahmin

was t he pi vo t an d t he c e ntr al curse of t he whole
system an d t h at no symboli c t re at ment of Hi ndui sm
,

was poss i ble N e i t her by h ab i t nor by trai ning was

.

he g i ven t o d i plom acy or dupl i ci ty : sub t le t y of

sp eech or a ct i on was forei gn to hi s n at ure He .

fel t t he suprem e i mport ance of s pe aking t he t ruth ,

 79 S W A M I D A Y A N A N D A S A RA S W AT I

the n aked truth an d t he whole t ruth He therefore

, .

went s t rai ght t o t he point at t acked t he c entral

,

fortific at ion of t he ci t ade l an d ai m e d t o d ash i t

,

from i t s found at i ons H e que s t ioned the aut hori t y

.

of t he mere Brahmin by bi rt h The Brahmi n reli e d

.

on Manu for hi s ri ght s an d pri vi leges an d t he Swami ,

showed on t he aut hori ty of Manu hi ms elf that a

, ,

Brahmi n mus t be l e arn e d i n t he Ve d as above the ,

V ery susp i c i on of a var i c e an d greed an d t horoughly

)
c alm an d composed I n hi s deme anour : an d t h at a
Brahmi n who di d n ot com e up t o t h at s t and ard
did not des e rve t o be t re at e d an d resp e c t e d as such .

He quoted ch ap t e r an d ve rs e i n support of hi s con

t en t ion an d showe d from t hose very books whi ch
, ,

t he Brahmi ns r e li e d upon how i n a nc i ent t i mes

,

persons n ot born of Brahmi n p aren t s a cqui red t he

position of Brahmi ns by l e arni ng an d pi et y an d how ,

t hose born of Brahmi n p arent s were d e gr ade d t o

lowe r posi t i ons accordi ng t o t he i r p erson al qu ali fi
c at i ons H e d eni e d t he ri ght of an y hum an b ei ng
.

to cont rol t he fre e j u dgm en t of hi s fe llow men or

women in m at t e rs re l at i ng t o t he soul by t he mere
, ,

fa ct of his h avi ng b een born i n a c ert ai n c aste or

cl ass He he l d t h at t he born Brahmi n was no t hi ng
.

more t h an an ordi n ary man who on a ccoun t of ,

hi s heredi t ary i ncli n at i ons had p e rh aps a be t t e r

, , ,

ch ance of be comi ng a r e al Brahmi n t han ot he r

p e rsons n ot so born bu t who had an e qu al ri ght
t o becom e Br ahmi ns by t he for ce of t h e i r p e rson al
ch arac t er H e m ai n t ai n e d t h at e ven a re al Brahmi n
.

wa s n ot t o be worshi pp e d i n t he s e ns e i n whi ch
God i s wors hi ppe d an d t h at he was no more t h an
,

a l e ader a t e a cher a pr ec e p t or a gu i de an d a phi lo

, , ,
72 S W A M I D A Y A N A N D A S A RA S W AT I

for int e rpre t ing t he Ve d a s only on e man had d are d

,

t o do so wi t hin the ye ars immedi at ely pre

ceding t he birth of Swami Dayan an da an d he had ,

done no t hi ng more t h an comp i l e a huge commen t ary

b ased on curren t an d t r adi t i on al i n t e rpre t at i on .

To t ry t o pu t an i n de p end e nt i nt erpret at ion on t he

Ved as was an a ct of t he hi ghe s t aud a ci t y amount ing ,

in fa c t t o bl asphemy for whi ch no hum an punish

,

ment could be a dequ at e I t i s t r ue th at cent uries

.
,

before t he anc e st ors of t he Hi n dus had been a

,

most d e vout an d God loving p e ople Many inspi red

-
.

—
ones had risen among t he m prophet s an d t e achers
of t he hi gh e s t r ank who had re alized God an d
,

t he h i gh e s t knowl e dge in t he i r own persons an d had ,

left a spi rit u al an d i nt e ll e ctu al l eg acy of the nobles t

kind But t he t ime c ame when t heir desc e nd ant s
.

forgot God b eg an t o indulge i n i ntellec t u al qui bbles

, ,

we dde d t he ms elve s t o d e a d forms an d n eglected ,

t he nobl e h e ri t ag e l e ft t o t hem by t he pi oneer

souls of t h ei r r a ce .

Ph aris e es arose who org anized t he most subtle

an d e x a c t i ng e ccl e s i a st i ci sm e ver i nvented by the

l e gi sl at i ve g eni us of man reduci ng re li gi on t o

,

de a d dogm a an d dry form an d shut t ing an d s e aling

,
’
t he soul s windows of t he n at i on .I t is t r ue t h at all
t hi s wa s done in t he n ame an d on t he os t ensible
a u t hori t y of t he I nsp i red ones of the p ast bu t t he ,

spi rit had vani she d an d t here was no re ali zat ion
in act u al li fe The c a s t e t he law and t he aut ho rity
.
, ,

had become everyt hi ng .

Int o t h e se surroun di ngs c ame young Dayanan da

with a cle ar vi si on of t he ori gi n al t rut h an d of its
vas t possibili t ies for his people in p articul ar and for
 TH E T EA C H I N G S O F D A Y A N A N D A 73
t he hum an ra ce in g e n e ral He b eg an i n ri ght .

e arnest an d wit h a m arvellous i nsi ght a tt acke d

, , ,

at once t he roo t c ause of t he evi l t he u nqu e s t ioned -

authori t y of t he mere Br ahmi n by bi rt h Hi s .

educ at ed count rymen had e vi den t ly t old hi m of t he

‘

P op e s of R o m e an d he g ave t h at n ame t o t he Br ah
,

m i ns of Indi a an d d e nounced t hem wi t h all t he

vehemence of hi s i nt ensely vehemen t n at ure .

2 . The R i ght t o Stu dy the S cri p tu res .

To ensure l as t i ng success for his crus ade i t was ,

nec e ss ary th at t he res t ric t ions i mposed by t he

eccl e si as t i c al sys t e m on t he s t udy of t he Hi ndu
— —
Scri p t ures t he Ved as should be remove d an d ,

t he hug e m ass of l i t er at ure the grow t h of cen t uri es

, ,

whi ch had a ccumul at ed as a n at ur al cons e quenc e

of t he sys t em should be di ves t e d of all aut hori t y
,

e xcep t i ng i n so far as i t followed the re ve aled

l i t er at ure The Brahmi ns had clo t hed wi t h di vine
.

a uthori t y e ver yt hi ng wri t t en or c ompos e d by t h e m :

Dayan an da e xpos e d t he t rick an d li ft ed t he veil .

H e c alled upon all people reg ardl e ss of c a s t e an d

,

cree d to st u dy t he Ve d as an d he concede d t o e very

, ,

hum an bei ng t he right of in t erpre t i ng t he Ved as

for hi ms e lf provid e d he g ave t he m t hei r et ymo
,

logi c al an d phi losophic al me ani ngs and conform ed

to t he anci e nt an d a pprove d c anons of un de rst and
ing an d i n t e rpret i ng t hem This was verily a .

re volut i on whi ch by a Si ngl e s t roke broke t he

, ,

sh ackles whi ch Hindus had worn for c en t uri es .

Dayan an da loosed t he i r ch ai ns an d r e stored t h eir

prist i ne l i bert i es He led t he way an d di sc arding
.
, ,

tradition and custom beg an to interpret the Ved as

,
74 S W A M I D A Y A N A N D A S A RA S W AT I

for himself His memory was well stocke d with the

.

s acr e d t e xts Hi s knowle dge of Vedi c li terat ure

.

was almos t unsurp ass e d among hi s cont e mpor aries .

Thus he was able t o j us t i fy everyt hing he s ai d n ot ,

mere ly by r e ason an d logi c alone bu t also above , ,

all by profuse quo t at ion from s a cre d li t er at ure

,

from t he B rahman as t he Up a n i shads an d t he Su tras , , .

Any one se ei ng modern Indi a i n t he t wentiet h

century can sc arcely conceive th at wit hi n t hi rt y
ye ars of t he close of t he ni ne t eenth century t he Ved as
were a se aled boo k i n Indi a an d no one could even ,

re ad t he m much less quo t e them i n open meetings

,

compos e d of all cl ass e s of men Hindus an d non ,

H i ndus alike At t he presen t moment t he Ved as .

are b e i ng re a d studied an d commented upon by ,

all cl asses an d c a stes of H indus from t he hi ghe st ,

t o the lowest The Word of God has been spre ad .

’
b e fore God s sons irrespect i ve of c a ste cree d an d , ,

colour This i s t he gre at e st servic e re ndered by

.

Dayan an da t o t he c aus e of religious an d int ellectu al

as well as soci al freedom in Indi a an d t hi s a lone ,

ent i t les hi mt o be c alled t he s aviour of Hi ndu Indi a .

3 . The Key f t o the V eda s :

p Ca n on s o I n t er r et ati on

Swam i Dayan an da di d n ot acc e pt the existing

comment aries on t he Ved as as bi ndi ng on an y one .

Thos e of S ayan a an d M ahi dhar he re j e ct e d al

1

toge t her The l at t er he t hough t was d eli berately

.
,

mi schi e vously an d vi ciously perverse i n hi s i nt er pre

t at i on of t he Ve d as an d t he former was mi sgui de d , ,

Eu p
1
ch l S p k ”f S y m d g th
hi p —S
ro ean s o ar s ea o a ana as a er e ra on e

p g ro f V d i c c ho l
r es s o d B ke
f th E t V l s ars . a cr e oo s o e as , o .

XXX I I V d i c H y m p xxx i i M hi dha i h dl y l i d up n

.
,
e ns , . . a r s ar re e o

by E u p ch l a
ro e an s o rs .
76 S W A M I D A Y A N A N D A S A RA S W A TI

on t he subj ect Y a ska the au t hor of N i ru kta , , ,

”
i s t h at t he Ve di c terms are all ya u gi ka .
1

P a t a n j ali t he aut hor of t he most aut hori t ative

,

an d un i vers ally a cc e pt e d comment ary on Vedi c

gra mm ar support s t h at V iew
,
P andi t Gu ru d at t a .

V i dyart hi i n hi s l e arn e d brochure c all e d The

,

Ter mi n ology of t he V eda s t o whi ch P rofe ssor M ax ,

M ii lle r re fers approvi ngly in his monum en t al work

on Ve di c hymns (S acred B ooks of the E ast Vol ,
.

has s ai d t h at all t he R i shi s an d M u n i s

of anci ent Indi a all t he a nc i en t a ut hors

an d com ment at ors were un ani mous on t hi s poi nt m 2

.

In hi s H i st ory of A n ci en t Sa n skri t Li ter atu re Pro ,

fessor M a x Mull e r has a dmi t t e d t hi s at le as t a s ,

reg ards c ert ai n port i ons of t he Ved as B u t t h e re .

i s a ch arm s ays he ,
i n t he s e pr i m i t ive s t r a ins ,

di scoverable i n no o t he r cl ass of poe t ry Every .

word re t ai ns some t hi ng of i t s ra d i c a l me ani ng ,

e ve ry e p i t he t t e lls every t hought i n spi t e of t he ,

most i n t ri c at e an d abrupt expre ssi on i s i f we once , ,

”
di s en t angle i t t rue corre c t an d comple t e
,
3
, .

F urt h e r i n t he s am e work M illler s ays N ames ,

a r e t o be found i n t he Ve d a as i t were in a , ,

s t i ll flui d s t a t e Th e y n e ve r app e ar as app ellati on s

.
,

nor yet as p rop er n a mes t hey are org ani c n ot yet ,

”
broken or smoot he d down .
4

1
A y gi k t m i
au th t h
a er d iv t iv m i g t h t i
s on e a as a er a e ea n n ,
a s,

one t ha t o n ly si g n ifi es t he mea n i n g of t he r oot t og e t he r w i t h t he

mod i fi c a t i o n s e ffe c t e d by t he a ffi x Ies f ct t h
. n a ,
e uc t u l
str ra

e l e me n t s of w hi c h t he w o r d is c mp ou d d ff o d
o n e a r th w ho l
e e

a nd ly clu t o t h t u s i g
t he o n e e r e n i fi c t io
a f th w d n o e or The w o d r

o t i v —( P a d i t G u
.

i pu ly c
s re onn e . n r u da t t a V i dya r t hi , T mi ol g y
er n o

of t h V ed Ce hi c g
as,e d i t i o p a o n, .

2 V d
i T mi
e c l gy p 8
er no o , . .

3 M a x M Li lle r
’
s H i s t or y f
o An ci e n t S a n s kr i t Li t e r a t u r e , p .
5 53 .

4
I bi d .
, p .
755 .
 T E T EA C H I N G S O F D A Y A N A N D A
fi 77
Pandi t Gu ru dat t a points out how t he
neglec t of
thi s simple rule by Sayan a an d t he Europe an
schol ars has led t o the ide a th at t he Ved as i nculc at e
t he worship of innumerable gods and goddess e s ,

c alled devat as . Thi s word devata ,

s ays t he
,

Pandit ,
is a most fruitful source of error an d i t i s ,

very necess ary th at its exact m eani n g an d appli

c at ion should be de t e rm i n e d N ot und e rst anding
.

the Vedic sense of this word devata an d e asily ad

, ,

m i t t i ng t he popul ar sup e rs t it i ous i nt e rpre t at i on of

a bel i ef in myt holog i c a l g o ds an d goddess e s crumb ,

ling i nto wre t ched i dol at ry Europ e an schol ars h a ve

,

im agi ned t he Ved as t o be full of t he worship of such

m at e ri als an d h ave degra d e d i t s rel i g i on even below
polyth ei sm an d perh aps at par wi t h at hei sm c alli ng ,
’
it hen othei sti c . He ag ai n quo t e s t he anci e nt
authori t i es on t he t ru e me ani ng of t he word deva ta , ,

when used in connec t ion wi t h Vedi c text s an d shows ,

by several ex ampl e s how Europ e an schol a rs h ave

misunders t ood an d mi s i nt erpre t e d t he Ve d a s by
their i gnorance an d n egl e c t of t hes e aut hori t i es .

The di scuss i on i s conclude d by t he followi ng ob

s er vat i on s whi ch are well wort h quo t i ng i n full
,

We h ave s e en t h at Ya ska reg ards t he n ames o f

those subs t ances whose prop e rt i es are t re at e d of ,

in the man tra as t he deva ta s Wh at subst ances

,
.
,

t hen a re t he deva ta s ?
,
The y are all t h at can form
t he subj ec t of hum an knowle dge All hum an .

knowl e dge is l i mit e d by t wo con di t i ons i e t i me , . .

,

a n d sp ace . Our knowledge of c aus at ion i s m ai nly

th at of success i on of eve nt s An d succ essi on i s
.

nothing bu t an order in t i me Se condly our know

.
,

ledge must be a knowledge of somet hi ng an d th at ,

 8 S W A M I D A Y A N A N D A S A RA S W A T I

something must be somewhe re It mus t h ave a .

loc ality of its exis t enc e an d occurrence Thus far .

,

the ci rcumstan ces of our knowl e dge ti me an d ,

locali ty . N ow t o t he ess en t i als of knowledge .

The mos t exh aus t ive di visi on of hum an knowl e dge

is between o bj ect ive an d subj ect ive Obj e cti ve .

kn owledge i s t he knowledge of all th at p asses

wi t hout t he hum an body It i s t he knowl e dge .

of t he phenom en a of t he e xt ern al uni vers e .

In spe aki ng of the subj ect i ve knowl e dge t h e re i s , ,

firstly t he ego t he hu ma n sp i ri t t he consci ous

, , ,

ent i t y secon dly t he i nt ern al phenom en a of whi ch

,

the hum an spi ri t i s consci ous The se l at t er are

.

ag ain di vi ded i n t o deli ber at e a cti vi ti es an d

vi tal act i vi t i es an d i t i s concluded t h at

, Si nc e ,

ou r prior an alys i s of t he knowable le a ds t o Si x

t hi ngs ti me loca li ty f orce hu ma n sp i r i t deli ber a te
, , , , ,

a ct i vi t i es an d vi t a l act i vi t i es t h e se ar e fi t t o be
,

c alled deva t as an d i f t he a ccoun t of t he N i r u kt a

,

concerning Vedi c devata s be a cc e p t ed as t rue ,

the Vedas should be understood t o i nculc at e t hese

si x t hi ngs as deva t a s an d no o t h e rs We h ave gi ven .

this lengt hy quo t at i on as m a king cl e ar t he pos i t i on

of Swam i Dayan an da wi t h reg ard t o the t rue c anons
of Ve di c int e rpr et at i on
1
.

For over 2 500 ye ars had t hese c anons b e en n eg

,

lect ed result i ng in a hop eless t angl e of confusion

,

as to t he rel i g i on of the Ved a s The cry of B ack t o

.

the Vedas would h ave b e en me ani ngless but for

c p
A s a n i n s t a n e o f t he ye r ve r s i t o f t he mi s s i o n a r mi n i n y d
r e a i n g m t ho o g i a
d y l c l d dd
g o s a n d g o es se s i n t he V e a s , r e e r e n e d f c
may be ma e t o a a e r wr i t t e n
d p p by G Mr r i s wo
.
,
ld M A
,
of .a ho r e , . L
w he r e i n he r e s me s t o i f e r r o m Y a s ka , t he a t ho r o f N i r u kt a ,
p u d f f u
u y V dc
t he g r e a t e s t a t hor i t on p
e i i n t e r r e t a t i on .
80 S W A M I D A Y A N A N D A S A RA S W A TI

themselves s aid so an d t h at i t was t he dut y of all

,

who knew t he Ved as t o di ss e mi n at e t hei r knowl e dge

t hroughout t he world for t he ben e fit of all m anki nd .

The Chri s t i ans beli e ve d in t he etern al d amn at i on of

t hose who would n ot a ccept Chris t a s t heir Sa vi our .

They cl aimed t he monopoly of s alvat i on for a b e li ef

i n Chri s t an d t he H oly B i ble The H i ndus a dvanced
.

n ei t h e r of t he se cl ai ms for t he Ved as They held .

t h at s alvat i on coul d be re ach e d by di ffere n t p at hs ,

t h at a good M usli m a goo d Chri s t i an or on e who

, ,

was n e i t h e r had a s much ch ance of be i ng s a ve d a s

,

a good H i ndu Salva t i on a ccordi ng t o t hem de

.
, ,

p ended ou t rue knowledge followe d by t rue conduct .

They di d n ot hol d t h at i t was necess ary t o be a Hi ndu

t o fulfil e i t her condi t i on The modern Hi ndus.
,

howe ver i mpli cit ly beli eved an d t he vas t bulk of

, ,

t hem s t i ll beli eve t h at a H i ndu could be such by

,

bi rth only an d t h at none born out si de t he pale

,

of H i ndu soci e t y could ever become a H i ndu .

H i ndui sm s ays Si r Alfred Lya ll in hi s A si a ti c

,

S t u di es P art I
,
i s a m at t er of b i rthri ght an d
,

i nheri t anc e . A man do e s n ot becom e a

Hi ndu but is born into Hi ndui sm
,
Hi ndu soci et y .

was t hus a const an t ly di m i ni shi ng ent i t y I t was .

a self cont ai n e d communi t y— a ch arm e d c i rcl e

-
,

closed ag ai ns t all out s i de rs Swami Dayan an da .

broke t h at ch arm an d unbarre d t he clos e d do ors .

The Arya Sam aj was m e ant t o be an d i s an , ,

e ss e n t i ally H i ndu org an i z at i on —Hi ndus an d non

H i ndus are a ll agree d on t h at poi nt Y et i t i s .

o pe n t o e ve ry on e reg ardle ss of c ast e colour

, ,

or n at i on ali t y who subscri bes t o i t s princi ples

,

a n d desires t o be enrolled as a member Once .

 TH E T EA C H I N G S OF D A Y A N A N D A 81

a member he has al l t he right s an d pri vil eg e s

,

of a member whether he be a H i ndu or n ot H ow

,
.

this principle has worked in practice will be st at ed

in another ch apter .

D f
’

5 . a ya n a nda s B eli e s

As for the rem ai nd er of Dayan an da s re li gi ous ’

te achi ngs we sh all give the m in his own words

, .

At the end of hi s gre at work c alled S a tt yar at h ,

P r a ka sh (ML The Tru e Exposi t i on

,
he sum
mari zes his beliefs in c at egoric al order wi t h a Short ,

e xpl an atory preface from whi ch we ext ra ct the

following p ass ages
I believe in a rel i gion b ased on uni vers al an d
all embr a c i ng pri nc i pl e s
-
which h a ve always b e en
a ccep t ed as t rue by m ankind an d will con t inue t o ,

comm and the allegi ance of m ankind i n t he ages t o

come Hence it is t h at t he re li gi on i n qu e s t ion is
.

c alle d the P ri meval E t ern al R eli gi on whi ch me ans ,

th at it is above the hos t ility of all hum an creeds

wh atsoever .

My conception of God an d all o t her obj ects in t he

Universe is founded on t he t e a chi ngs of t he Ve d a an d
other true Sha str as an d is in conform i t y wi t h t he
,

be li efs of all t he s age s from B rahma down t o j a i mi n i

,
.

I o ffer a s t at e ment of these b e li efs for t he accep t anc e

of all good men Th at alone I hold t o be a cc e p t able
.

which is wort hy of being b e li eved in by all men i n all

ages I do n ot en tert a i n t he lea st i dea of fou n di n g a
.

n ew reli gi on or sect My sol e ai mi s t o beli e ve i n t ru t h

.

an d h e lp o t hers to bel i eve i n i t t o rej ec t f als e hood

,

an d t o help others i n do i ng t he s ame H e a lon e .

is entit led t o be c alled a man who possesses a thought

82 S W A M I D A Y A N A N D A S A RA S W AT I

ful n ature an d fe els for o t hers in the s am e way as he

does for hi s own self does n ot fe ar t he unjust h owever
, ,

powerful but fe ars t he truly vi rt uous however we ak

, , .

M oreove r he should always exert himself t o hi s

,

utmost to pro t ect t he ri ghteous and a dvance t heir ,

good an d conduct hi ms e lf wort hily towards t hem

, ,

even though they be extrem ely poor and weak an d

desti tu t e of m at e ri al re sourc e s On t he o t her h and .
,

he should const ant ly strive t o d e st roy humbl e an d ,

oppose t he wicked soverei gn rulers of t he whol e

,

e art h and men of gre at influenc e an d powe r t hough

they be In other words a man should as far as li e s
.
, ,

in hi s power const an t ly ende avour t o undermi ne t he

,

power of t he unj ust and to strengt h en t h at of the

j us t He may h ave t o be ar an y amoun t of t e rri bl e
.

suffe ri ng he may h a ve e ve n t o qu aff t he bi t t er cup

,

of d e at h in t he p erform ance of t hi s dut y which ,

devolves on hi m on account of bei ng a man but he ,

”
should not Shi rk it .

We proceed t o give his beliefs in the order in which

he has recorde d t hem
1 He who is c alled B rahm or the Most Hi gh
.
,

who is P a rmat ma or t he Spiri t who perme at e s t he

,

whole uni vers e who i s Truth Int e lli gence an d , ,

H appi ness ; whose n at ure at t ri but es an d ch arac ,

t eri st i cs are holy ; who is omni sci e nt forml e ss all , ,

pervadi ng unborn i nfini t e almi ght y j ust an d

, , , , ,

merci ful who is t he author of t he uni verse sus t ai ns ,

an d dissolves i t who awards all so u ls t he frui t s of

thei r deeds i n s t rict accord ance wi t h t he r e qui re
ment s of absolut e j us t i ce an d who is possess e d of
other li ke at t ri but es — even Hi m I b el i eve t o be t he
Lord of cre ation .
84 S W A M I D A Y A N A N D A S A RA S W A T I

whose c ap acity for kn owl e dge i s li mi ted e ven th at —

Soul
‘
.

5 .G o d a n d S oul ar e t w o dis t i nct en t i t ies E a ch .

has c ert ai n at t rib ut e s whi ch are n ot an d ca nn ot be

pre di c abl e of the ot her an d e ach performs cert ai n
,

funct i ons whi ch t he ot he r does not an d can n ot

p erform They are however i ns e p arable one from
.
, ,

t he o t h er b ei ng rel ated t o e a ch o t h e r as the p ervader

,

an d t he p er vaded an d h ave cert ai n attri but es in

,

common Even as a m at e ri al obj ect i s was an d

.
, ,

sh all always be di s t i nct from t he sp ac e i n whi ch i t

,

e xi s t s an d as t he t wo c anno t were n ot an d sh all , ,

n e ve r be on e a n d t he sa me even so God an d t he
, ,

Soul are t o e a ch o t h e r Th ei r mut u al rel at i on i s t h at

.

of t he p ervader an d t he p ervaded of father an d son ,

.

Thi s worshi ps an d tha t i s worshi pp e d .

6 Thre e t hi ngs are e t ern al n am e ly God S ou l

.
, , ,

an d P r a kr i t i — t he m at e ri al c ause of t he universe .

The s e are also known as t he etern al su bst an ces B ei ng .

e t e rn al t h ei r e ssent i al qu ali t i e s t he i r funct i ons

, , ,

an d t h e i r n at ure s ar e e t ern ally t he s ame .

7 .S u b s t a nc e s prop e,
rt i es a n d funct i ons ,
wh i ch ,

re sult from combi n at i on c e as e t o exist on di ssolut i on

, .

B u t t he powe r or forc e by virt ue of whi ch a subs t ance

,

uni t e s wi t h anot h er or se p ar ates from i t is e t ern ally ,

inh eren t i n t he subst anc e an d t hi s power will compel

,

i t t o s e e k s i mi l ar uni ons an d di suni ons in fut ure .

The u n i on s an d di su n i on s as W ell as the p ower by ,

vi rt ue of whi ch t hey t ake pl ace are also etern al i n , ,

consequence of t he re gul ari t y of t hei r successi on .

8 Th at whi ch re sult s from a combin at i on of

.

pri m ary element s compounded t oge t her cons i st ent ly

,

with a thorough an d complete knowl e dge of t he dis

 TH E T EA C H I N G S OF D A Y A N A N D A 85

t i n ct i ve pr op e rt i e s of every s e p arat e e l em e nt an d
wi t h all t he p e rfe c t i on o f desi gn—e ven t hat i n all i t s ,

infini t e vari ety i s c alled creati on

,
.

The purpose of cr e at i on is the essent i al an d

9
.

n at ural e xerci se of the cre at i ve en e rgy of t he Dei t y .

A person once aske d some one Wh at i s the pur

pose Of t he eyes Why t o see wi th t o be sure was
, , ,
’

The s ame is t he c ase here God s cre at i ve

’
t he re ply . .

energy mus t h ave pl ay an d t he Souls must re a p t he

,

fru i t s of t hei r kar ma .

1 0 The cre at i on has a Cre ator

. The exis t ence .

of a d esi g n i n t he unive rse as well as t he f a ct t h at

de a d unconsci ous m at t er i s inc ap able of forming
i t s e lf i nt o s e ed or an y o t h e r thi ng e ndowe d wi t h life
an d V i t a l i t y s hows t h at i t m
,
u st ha ve a Cre at or .

1 1 . The earthly bondage of t he Soul has a c ause .

Thi s c aus e is i gn or a n ce whi ch i s t he source of si n as

, ,

among o t her t hi ngs i t le a ds man to worship t hings

,

o t her t h an t he Cre at or an d obscures hi s int e ll e ct u al

facult i e s whe re of p ai n an d su ffering i s t he result
,
.

Ignoranc e i s t erme d bon dage as i t i nvolves t he Soul

,

in p ai n whi ch everybody wan t s t o esc ape but whi ch

he mu st su ffer i f he i s i gn or ant .

12 . The e m ancip at ion of t he Soul from p ai n an d

su ffe ring of eve ry d e scrip t ion an d a subsequent ,

c aree r of fre edom in t he all perva ding God an d Hi s

-

imm ense cre at i on is termed Salva ti on Salvat i on

, .

l asts for a p e ri od only on t he e xpi rat i on of which the

,

s ave d Soul ag ai n a ssum e s a body .

13 . The m e ans of s alvati on are t he worship of

God or t he cont empl at i on of Hi s n at ure an d at t ributes
with concentrat e d at t en t ion t he pra ct ice of virt ue
, ,

the acquisition of t rue kn owledge by the prac t i ce of

86 S W A M I D A Y A N A N D A S A RA S W AT I

B ra hmcharya t he comp any of t he wi s e an d l e arned

, ,

t he love o f t rue knowl e dg e puri ty of t ho u gh t active , ,

b en e vol enc e an d so on ,
.

1 4 A rt ha i s w ealth a cqu i r e d righ t e ously

. but ,

th at whi ch i s a cqui re d by foul m e ans i s a n artha .

1 5 Ri ghteous enj oymen t of l e gi t i m at e desire i s

.

ka ma .

6 The c as t e of an i ndi vidu al i s det e rmined

’
1 .

by m eri t an d st erli n g wort h only .

H e who alw ays t hi nks an d judg e s for hims e lf

‘
19 .
,

who ver ready t o accept t ruth an d re j e c t f alse

0

18 e

hood who puts down t he unj ust bu t helps t he just

, ,

who has a s much r e g ard for t he h appi n e ss of o t h e rs

as for h i s o —
wn e ve n hi mI c all j u st .

20 D eva s (gods ) ar e t hos e who are wise an d

.

le arn e d asu ras t h os e who are f ooli sh an d i gnor ant

,

ra ksha s t hos e who ar e wi ck e d an d Si n lovi ng

,
an d -

p i s h ac h as t hose whose
,
mo de of l i fe i s fil t hy a n d
d eb as i ng .

21 D evapu ya (or t he worshi p of t he gods ) con

.

s i s t s i n Showi ng honour an d re sp e ct to t he wise an d

’
l e arned t o on e s f at he r moth er an d precep t or t o t he
, , ,

pre ache rs of t he t rue doct ri ne to a j ust an d i mp art i al ,

soverei gn t o lovers of right e ousn e ss to ch as t e men

, ,

an d wom en The opp osi t e of t hi s i s c all e d

.

a devapufa or t he worshi p of demons To re spect

,
.

an d s e rve t he good (as expl ai ned a n d de t ai l e d in

thi s p aragraph ) i s re al worshi p bu t t he worship ,

of t he de ad (i n t he b eli ef t h at i t b en e fit s t hem ) I
hold t o be wrong .

2 2 Th at
. o f whi ch t he fr ui t i s t he a cqui s i t i on
,

of kn owl e dg e court e ousness an d good beh aviour

, ,

uprigh t n e ss of pri nci ple an d puri ty of thought , ,

88 S W A M I D A Y A N A N D A S A RA S W AT I

27 . or s acrament is th at whi ch con

S a n skar , ,
’
tribu t e s to m an s phys i c al m ent al an d Spi ritu al , ,

improvement The san skar s are Si xt e en in number

. .

Thei r du e an d proper obs e rvance is obli g at ory on all .

N ot hi ng should be done for the dep art ed aft er the

rem ains h ave been crem ated .

2 8 The perform ance of yaj n a is most commend

.

able . I t consi sts i n showi ng honour an d respect to

the wise an d le arned i n the proper appli c ation of the
,

principles of chemistry an d other physic al sciences

to the a ffairs of li fe in the di ssemin at i on of know
,

ledge i n the perform ance of A gn i hotr a which by

, , ,

contribut ing to the purific at i on of t he ai r an d wat er ,

an d the he alt hy growth of veget ables di rectly tends ,

to promote t he well being of all sent ient cre atures

-
.

29 A rya s are men of exalt ed principle and

.
,

Da syu s t hose who le ad a life of wi cke dness an d sin .

3 0 Th.i s country i s c a lled A ry a v ar t a bec a use i t ,

has been the residence of the Aryas from the very

“ w
da n of cre ation
3 1 He a lone 15 an A ch
.

ar y (
a or true te a cher ) who
can t e ach the sciences of the Ved as an d their com

ment ari es who inculc at es bot h by ex ample and

, ,

precept t he practi ce of virtue an d the avoid ance of

,

wh at i s impure an d immoral .

3 2 He. a lone is a S h i sh y (
a true pupil ) who h a s

the c ap acit y for assimi l at ing knowledge an d grasping

the t ruth whose moral ch aracter is unimpe ach able
, ,

who is e ager to le arn an d devot ed to his t e acher , .

33 The
. term G u r u includes f ather mother , ,

an d precep t or It also applies to all those t hrough

.

whose ins t rument ali ty the m i nd is grounded in trut h

an d we aned from falsehood
 TH E T EA C H I N G S O F D AYA N A N D A 89

39 All
. truth must s at i sfy f i ve tests ( )
1 It mus t
not mi li t ate agai ns t the n ature an d attribut es of
God (2 i t must not be op pos e d t o t he t eac n g of m w c fl '
nl
m
t he Ve d a s ; (3 ) i t must s t and t he t es t of t he well
kn own ei ght kinds of proofs b ased on n atural l aws
(4) i t mus t h a v e t h e s a nct i on of a p t t u r s h as

men le a rned t ru e an d holy ) an d l ast ly (5) it must

,
’
be in conson ance with t he dict at e s of one s own con
sci ence Every doctrine must be subj ected to t hese
.

five t es t s an d a ccept ed i f i t fulfils t hem

,
.

4 1 The
. S oul is a free a gent — at l iberty to a ct
’
as it ple a ses but i t is dependen t on God s gr a ce for
,

the enj oyme nt of the fruit of i t s a cti ons God is free .

as well as j ust .

4 2 S
. w a r ga ( he a ven ) represents the st a te of
h appiness .

4 3 N
. a r ka
(hell ) represents p a in a n d su f fe ri ng .

44 j . ah m a or b i r t h ,
is the ,
S oul s a ssump t i on ’

of the gross V isi ble body Viewed in rel ation to

,
.

t im e its existence i s three fold vi z -

p ast p resent , .
, , ,

an d fu t u r e .

45 B
. i r t h me a ns t h e un i on of the S oul w i th the
body as death me ans th ei r sep arati on
, .

4 6 W
. h en a ccord ,
i ng to t h e rules prescr i bed by
the Sh astras a p erson bes t ows as t he result of reci
, ,

p ro c a l a ffec t ion hi s or h e ,
r h a nd upon o n e of t h e

opposite sex an d in a publi c m anner he or she is s aid ,

t o con t r a ct ma rr i age .

47 N
. i y go a is a t empor a ry union of a person .

with anot her of t he opposi t e sex belongi ng to his or

her pl ane for t he rai si ng of i ssu e when m arri age
, ,

has f ail e d t o fu lfi l i t s l e gi t i m at e purpose I t is

'

re sort ed t o i n ex treme c as e s ei t her on t he de ath of ,

99 S W A M I D A Y A N A N D A S A RA S W A T I
’
one s consort or when protracted di se ase has de
,

stroyed productive energy in t he husb and or in the

wife .

4 8 . S t u t i ( or pr a ise ) is t h e enumer a tion of Divine

attribut es an d qu alities wi t h a V iew to fix them in
,

the mi nd an d re ali ze their me aning Among other .

things i t i nspi res us wi t h love t owards God .

49 . P r a r t h a n a is pr a y i ng to G o d for t he gi f t of
knowledge an d si mi l ar o t her blessings whi ch result
from a communion with Hi m I t s princi p al fruit .

is hum i lit y an d serenity of mi nd Prayer does not .

dispense with e ffort .

5 0 . U p a s n a is conforming ,
as f ar a s possible ,

in purity an d holiness to the Divine Spi rit It is .

feeling the presence of the Dei t y in the Soul by the

re ali z at i on of Hi s all pervadi ng n ature
-
. Updsn a
extends t he bounds of our knowledge .

5 1. S a g a n S t u t i i s pr ai sing God by t he enumer a

tion of the qu ali t i e s an d att ributes which He

possesses but N i rgu n Stu ti is prai sing God by those
,

qu alities an d attribut es whi ch are forei gn to His

n ature .

S aga n P r artha n a i s pr aying t o God for virt uous

qu ali t i es ; but N i rgu n P r arthan a i s imploring the
Deity t o c as t ou t from us t h at whi ch i s e vi l .

S agu n u pdsn a i s the re ali z at ion i n t he Soul of

, ,

t he pres e nce of God as poss e ss i ng t he at t ribu t es

which ar e inh erent i n Hi m whi le N i rgu n u pdsn a
,

is t he re alizati on in t he Soul of t he presence of

, ,

God as di st inct from wh at is forei gn to His n ature .

We h ave omitted som e art i cle s as unimport ant ,

or b e c aus e t he y were i nclude d i n ot hers bu t had been

t re at e d of s e p arat e ly for t he s a ke of e luci dat i on only .
 CH A P TER V
’
DA Y A N A N D A S TR A N SL A TI ON OF TH E VE D A S

afi rfi fi é mm a ‘
i
ar o
s ma l c u

H e w ho do e s n ot k n o w t he V e da s , do e s n ot k n ow
H i m w ho i s g r e a t
”
.

’
AS for Dayananda s t ransl ation of the Ved a s bei ng
”
ingeni ous i t should be born e i n m i nd th at i t i s no
,

e asy t ask t o underst and t he re al s ens e of t he Ved as ,

much l ess to i nt erpre t i t In 1 8 69 wh en Profe ssor .

,

Max M ii ller publi sh e d t he firs t e di t i on of hi s V edi c

Hymn s Pa rt I he ch ar a ct e rize d hi s work a s one of
,

deciphering an d more t h an t went y ye ars a ft er

,

wards when bringi ng ou t t he second an d re vised

,

edi t ion of t he s ame work he ag ai n s ai d I hold ,

th at they t he firs t t ransl at ors ) ough t t o be

”1
decipherers Referring t o hi s adve rs ari e s i n t he
.

t ask of tr ansl ating t he Ve d as (a whol e host of Germ an

professors ) he s ays ,
There is ano t her poi nt also
on which I am qui te wi lli ng to a dmi t th at my
a dvers a ries are right N o one who knows anyt hi ng .

’
about the V eda t he y say would t hi nk of at t empt
, ,

ing a transl at ion of i t at pre sent A transl at i on of t he .

S 1
d B k f
a cr e t h E t
oo V l XXX I I V d i c H y m P t
s o e as , o . .
,
e ns , ar

I .
, I nt ro duc t ion p ,
. ix .
 T R A N S LA TI O N O F TH E VED A S 93
R i g V eda i s n e xt c entury
a t a sk
In for t he .

a no t h e r pl a ce he s ays z If by transl at i on we mea n z

a complete s at i sf actory an d fin al t ransl at i on of

,

the whol e of R i g V eda I Should fe el i ncli ned to go -

,

eve n furt her t h an Profe ssor von Ro t h N ot onl y .

sh all we h a ve t o wai t t i ll t he ne xt c e nt ury for such a

”3
work but I doubt whet h e r we Sh all ever obt ai n i t
, .

Then he comp ares hi s own transl at i on of t he 1 65th

Hymn of the firs t Mandal a of t he R i g V eda wi th th at
of Profe ssor von Rot h an d concludes t h at a comp ari ,

son li ke t his wi ll disclose the uns et t l e d st at e of

Ve dic schol arshi p bu t the more fully t hi s fact is ,

a cknowledged t he be t ter I b e li eve i t will be for the , ,

progress of our s t udi e s They t he t r ansl at ions .

of the V eda s by Europe an schol ars ) h ave su ffered

more th an anything els e from the b an e ful positivism
whi ch has done so much h arm in hieroglyphic an d
cuneiform re se arches That the s ame words an d .

n ames sho ul d be interpreted di fferently from ye ar t o

ye ar is perfectly intelli gible t o everyone who is
famili ar wi t h the n ature of the deci pherments Wh at .

has seriously i nj ured the credit of the s t u dies i s th at

t he l at est deci pherments h ave alw ays been r epr e
sented as fin al an d unch ange able When we
come to re ally difficul t p ass ages t he Vedic h ymns ,

oft en require a far gre ater e ffort of divin at i on th an

t he hymns addres sed to Egypti an or B abyloni an
”
deities .

1
I bi d .
, p . x i .

3
I bi d .
, p . xx i .

The V e da I , f lc
ee on vi n ec d ,
wi ll ccupy sc h l
o o a rs c u
for e n t r i e s
to c ome a nd ma i n t a i n ”i t s p os i t i o n a s t he mos t a n i e n t o f oo s i n
c b k
—M ax M illl r i n
,

t he l i b ar y o f ma n k i n d
r . e ,
The Sa cr ed B o oks of t he
E s t V ol XXX I I
a , . V e d i c H y m s p xxx .
,
n ,
. i .
 94 S W A M I D A Y A N A N D A S A RA S W AT I

Max Mii ller c e rt ai nly vo i c e s a cryi ng gri e van c e

when he compl ai ns of t he b an e ful p osi t i vi sm
of Europe an schol ars as t o i nt erpre t at i ons whi ch are
li t t l e b et t er t h an gue ss work ; ye t hi s own conclu
-

s i ons on t he Ve da s an d o t her Sanskri t wri t i ngs and ,

on t he r eli gi on of whi ch t he y are t he vehi cl e are ,

open t o si mi l ar cri t i c i sm The conclusi ons of Euro

.

p e an schol ars on anci en t ci vi li z at i ons are vi t i at e d

also ,
i n m any c as e s by t h ei r j udgi ng t h e s e old e r
,

ci vili z at i ons by Chri s t i an or ot h er mod ern s t and ards ,

whi ch t hey a ssume t o be t rue an d p erm an ent They .

forge t t h at all s t and ards are mut abl e — t h at t he one

whos e p erm an enc e t he y t aci t ly assume i s di ssolving
he re an d re form i ng t h ere before t h ei r ve ry e ye s .

Whi l e we are d e e ply grat e ful t o t he Wes t e rn schol ars

for t he t i m e an d l abour t hey h a ve be st owe d on
Ve di c re s e arch whi ch i s li ke ly t o be of t he gre at e st
,

poss i ble value t o t he ri s i n g ge n e rat i on of Indi ans

who are d e vo t i ng t h ems e lve s t o t he s t udy an d i n t er
t t i n of t he Veda s w c nn t h lp r m rking
p r e a o ,
e a o e e a

t h at t h ei r h a s t y conclus i ons a s t o t he re li gi on of t he
Ve da s di d gre at an d unn e ce ss ary h arm by cre at i ng
J a m ass of pre j u dic e a g ai ns t Vedi c r e l i g i on on t he

p art of t he e arli er generat i ons of e duc at ed Hi ndus .

The Mi ssi on ary prop ag an di s t s i n t h ei r z e al for con

ve rsi on i n t hei r anxi et y t o show t he sup eriori t y of
,

the Chris t i an Bi ble condemn e d t he Ve das i n t he

,

most posi t i ve l angu age at t hei r comm and F or t hi s

.

purpos e t he y e ven t ransgre ss e d t he rul e s of fai r an d

honest cont roversy by quot i ng t he conclusi ons of
Europe an schol ars on Ve di c r e li gi on an d Vedic
cul t ure wi t hout gi vi ng t he a ccomp anyi ng qu ali fi
c ations an d wi t hout giving t he re ader an y i de a of
,
 T R A N S LATI O N O F TH E VED A S 95

t he uns at i sf actory ch aract er of t he t ransl at i ons on

which t hose conclus i ons were b a s e d t hough w ell ,

known t o an d acknowledge d by t he mselve s I t i s .

n ot wond erful t here fore t h at mi sl e d by t hese

, , ,

g arbl e d quo t at i ons m any an educ at e d Indi an,

re j e c t ed t he Ve da s an d a cc e p t e d Chri s t i an t hought
, ,

though n ot Chris t i an reli gi on especi a lly i n Beng al ,

an d Bomb ay .

Swami Dayan an da m ad e i t hi s m i ss i on to st e m
t he flow of t hi s anti Vedic an d an t i H i ndu curr e n t
- -

by showi ng t h at the conclusi ons of Europ e an schol ars

were f aul t y an d oft en affe ct e d by t h ei r conscious
,

or unconsci ous Chri s t i an b i as In an y c as e i n t he .

,

l angu age of the Europe an schol ars t hems e lves ,

t heir t r ansl at i ons ar e only provisi on al Swami .

Dayan an da di d n ot know an y of t he Europ e a n

l anguag e s n ot e ve n Engli sh Hi s cri t ici sm of M ax
,
.

M ii ller etc i n his comm e nt ari e s on t he R i g V eda

,
.
,
-
,

is t h ere fore b as e d on i nform at i on suppli ed to him

by friends who were acqu ai nt e d wit h Engli sh .

After him P andit Gu ru dat t a V i dyar t hi an erudite

, ,

schol ar of mo dern sci ence / E n d mod e rn t hought as ,

we ll as of Sans kri t exami ned som e of t he conclusi ons

,

of the Europe an t ransl at ors I n t he li ght of Sanskri t

gr amm ar an d phi losophy an d lit erat ure an d showed ,

how mi sle a ding an d erroneous t hey were 1

.

Those who may be disposed t o si t in judgment on

Swami D ayan an da an d to pron o un c e on t he merits
’

of his t r ansl ati on of or Comment aries on the Ve das

would do we ll to be ar in mi nd
Th at this was his first attempt
( )
a .

1
See hi sl ct u eP f Si
res M ion W i lli mro I di
. r on e r a
’
s s n an

Wi s dom , a nd hi s art i cle s on E u r ope a n S chola r s and t he V e da s .

96 S W A M I D A Y A N A N D A S A RA S W AT I

b
( ) Th at all t hi s gre at work was a ccompli sh e d
wi t hi n a short p eri od of l e ss t h an s e ven ye ars The .

first i ns t a lm ent or t he firs t p art of hi s Comm e nt ari e s

, ,

cont ai ni ng an e xp osi t i on of a few M a n tr as only ,

c ame ou t a t t he e n d of 1 8 76 and he di e d on Oct o ber ,

3 o t h,
1 88 3 .

Th h i s p e riod was t he busi e s t of hi s l i fe

() c a t t ,

wh en mos t of hi s t i me was t a ken up by prop ag an da

work I t was duri ng t hi s p e ri o d t h at he es t abli she d
.

t he Arya Samaj es con duct e d publ i c a n d privat e

,

discussi ons re pl i e d t o cri t i ci sm of hi s vi e ws an d

,

writ ings an d besides the Comment aries on t he

, ,

Ve da s wrote an d publi shed a number of ot her books

,

in Sanskrit and vern a cu l ar which so far h ave been ,

the chi e f support of the Arya Sam aj M oreover .

,

he g ave a p art of his time to te achi ng We .

h ave alre ady s t at e d th at several prince s studied

with him but among his pupils were also pri e st s
, ,

Sad/ m s an d l a men
y .

i
( ) Th a t he ha d t o do most of his work single

h anded He employed Pandi t s to wri t e from hi s

.

di ct at ion a s am anuenses
) t o t ra nsl at e his ,

Sanskri t int o vern acul ar an d t hen to m ake f ai r

copi es for the Press B u t beyond th at he had no .

help from anyone in hi s transl at i on of the Veda s ,

for t he simple re ason th at no one knew the Veda s so

well as t o be of an y help Those who knew a li t t le .

considered it to be s acrilegious to at t emp t t o trans

l ate them .

Th t he h d no time to re i se an d to
()
6 a a v
reconsider .

Under t he circumst ances wh at he did was more ,

than credit able and deserves indeed our unstinted

,
9 8 S W A M I D A Y A N A N D A S A RA S W AT I

an d to be repl aced sooner or l at e r by a more s at i s

f act ory one There are cont i nues he
.
,
as all ,

Vedic schol ars know whole verses whi ch as yet

,

yi e ld no sense wh at ever The re are words the me an

.

”
ing of whi ch we can but guess .
1

’
All t h at we cl ai m for Dayan an da s transl at ion of
t he Ve da s i s t h at from t he H i ndu poi n t of V i ew
, ,

i t i s t he b e st an d t he most schol arly t r ansl at i on

of t h at anci ent boo k so far gi ven t o t he public ;
yet t h at Dayan an da has only shown t he way
,

t o t he comi ng g e ner at i on how to a ppro ach the

—
Ve da s how t o i nterpret them I t would t ake .

cen t uri e s of h ard l abour an d i nc e ss an t c are b e fore

any t hi ng l i ke a compl e te an d t horoughly int e lligent

t ransl ati on of t heV e das could be m ade Gen e r at ions .

of le arned H indus will h ave t o de vo t e t h ei r l i ve s

to t he s t udy of the Ve da s i n a spi ri t of reverent
hum i li t y an d wi th a determin at ion to m ast er all
thei r di fficulties before t hes e ancien t scriptures
,

yield up even a fra ct ion of their tre asures of be aut y

an d of t ruth .

Sa cr e d B oo ks f
o t he E a s t , V ol . XXX I I Ve d i c H y mns ,
Par t
I .
,
p xxx
. ii
.
THE ARYA SA MAJ
 i i ofizt g ARYA S A M A ]
f

Incorpore al Almi ght y Just Me rciful Unb egott e n , , , , ,

Infini t e Unch ange able W i t hout a b e gi nni ng I n

, , ,

comp arable t he Support an d t he Lord of All All , ,

p erva ding Omni scient Imp e ri sh able Immort al

, , , ,

Exempt from fe ar Etern al H oly an d t he Caus e of , ,

t he Univers e To H i rn a lon e worshi p is du e

. .

3 The
. V e d a s are t h e Books of t ru e knowl e dge an d ,

i t i s t he p aramoun t du t y of e very Ary a t o re a d or

he ar the m re a d t o t e ach an d re ad them to ot h ers , .

4 An. Ary a should a lw a ys b e re a dy t o a cc e pt

trut h an d to renounce unt ruth .

5 All a ct i ons must conform t o virtue i e should

.
, . .
,

be performed aft e r a t horough cons i de r at ion of right

an d wrong .

6 The prim ary obj e ct of the Sam a j is t o b e n e fit

.

t he whole world vi z by i mprovi ng t he phys1cal ,

.
, ,

spiri t u al an d soci al condi t ion of m anki nd

,
.

7 All
. ough t to b e t re at ed wi t h lov e j ustice a n d ,

wi th due reg ard to t heir meri ts .

8 Ignor ance must be disp e lled an d knowledge

.

di ffus e d .

9 N o
. o n e should be con t e n t e d wi t h hi s own good
alon e bu t eve ry on e should reg ard hi s or her pros
,

p e r i t y as i ncluded i n t h at of oth e rs .

I O In m at t e rs whi ch a ffe ct t he gen e r al soci al

.

we ll b ei ng of our race no one should allow hi s or her

-
,

indivi dua li t y t o i nt erfe re wi t h t he ge n e ral goo d bu t ,

in stri ct ly person al affairs everyone may act wi t h

freedom .
1

1
The l a t i o n f t he P i c i pl e s mu st be r eg a d d a s
t ra ns o se r n r e

a pp o x i m t e o n ly
r S o me o f t he o i g i a l w d
a . s uc h Dh m r n or s, as ar a

an d Adh m ha ve o e x a c t e qu i va l
ar a, ts i E gl i h nTh t t h en n n s . e en

P i c i pl i s i t e d ed t ma ke p e s o a l f ee d o m s ub d i n a t e t o t he
r n e n n o r n r or

g e a l we l fa r
en r e .
 R ELI G I O U S TEA C H I N G S 1 03

N ot hing beyond thes e Te n P ri nci pl e s has any bind

ing force The only doctrin al t ea chi ng include d th ere
.

in i s wh at is cont ain e d i n t he first three P rinci ples ,

whi ch sum up the bel i ef of the Ary a Sam aj i n God ,

i t s conc e p t ion of t he Go dhe a d an d i t s te achi ng about ,

the Ve da s Thi s surely i s the si mples t of cree ds to

.
, , ,

whi ch no H i ndu at an y rate should h ave an y di th

, ,

culty i n subscribi ng A comp ari son of t hese Pri nci

.

ples wi t h t hose l ai d down origi n ally at B omb ay i n ,

1 87 5,
l e nds we i gh t to t h e sugg e s t i on th at t he i r
revisi on was int e nde d t o k e ep all d ogm a i n t he b ac k
gr oun d an d t o fre e t he Princi pl e s from all controversi al
m at t er I t is s ai d i n f a ct t h at t he obj ect was to
.
, ,

m ake t he Arya Sam aj as Ca tholi c as it poss i bly could

be wi t hout s acri ficing i t s H i n du ch ara ct er .

We h ave alre ady st at e d t h at on t he occ asi on of t he

’
Sw ami s visi t to Calcu t t a in 1 8 69 t he le aders of t he
Brahmo Sam aj conferred wi t h hi m wi t h a view t o
wi n hi m over to t heir soci e ty an d secure his powerful
support for t h eir prop ag and a It too k but li ttle .

t i m e however to m ake i t cle ar t h at such an a gre e

, ,

ment was well ni gh impossibl e The Brahmo Sam aj

-
.

would n ot a cc e p t t he i nfalli bi li t y of the Ved as or t he

doct ri n e of t he t ransmi grat i on of souls i t was
pl e dged t o t he neg at i on of bo t h Swami Dayan an da .
,

on t he oth e r h and could n ot be a p arty to an y pro

,

p g a a n d a wh i ch would m i lit at e a g a ins t or i gnore

ei t h er . In t he words of Max Miiller he consi dered ,

t he Ve d as not only as divin e ly inspired but as pre ,

hi st oric or prehum an ”
To hi meveryt hi ng con t ai n e d
.

in t he Ved as was p erfec t t ru t h In t hi s he was i n full .

a gre e ment wi t h t he a nci ent theologi ans of In di a ,

who a ll wi t hout an y exc e p t i on looke d upon t he

, ,
1 04 A RYA S A M A]

Ved as as divine or superhuman To hi m a Church ,

.

th at i gnore d t h at b asi c princi ple of fai th was un

t hi n k able—much more a Church t h at should be
Ary an or H i ndu i n its origi n an d conception Hi s .

objec t was t o revive t he Vedic f ai th an d the Ve di c

worship n ot t o dest roy t hem He t ook hi s st and on
,
.

t he Ve das Th e s e holy wri t ings were hi s gre at we apon

.

a g ains t t he s t ronghold of l at ter day an d corrupt -

H i nduism Wh atever was foun d in t hem was to him

.

beyon d t he re ach of cont rove rsy an d in thi s posi tion ,

he ha d t he un an i mous support of all th at was s acred

to the Hi ndu Every branch of t he s acred li t erature
.

of t he Hindus from the very e arli est times down to

, ,

the mos t modern composit i ons of t he di fferent forms

of Hi ndu f ai t h was agre e d on th at poi nt an d un hesi
, ,

t at i n gly a ccept e d t he au t hority of t he Ved a s as fin al

an d conclus i ve F rom t he Up an i sh ads to which
.
,

Schop enh au e r has p ai d t he hi ghest compli m e nt

possi bl e for an y hum an composi t ion downward t o ,
1

t he l at es t m anu al of P ur ani c H i ndu i sm all br anches ,

of H i n du li t erature are agre e d on th at poi nt Even .

t he ph i losophers an d free t h i nk e rs would not rej ect

t he Ved as the gre at foun de rs of the six schools of
Hindu phi losophy e ach i n hi s own way acc e pt t he , ,

authori t y of t he Ve d a s as conclusive So does .

Sha n kara charya an d so do the gre at law givers -

,

viz M an u Y ayn yavalka P ara sar a A pastha mba

'

.
, , , , ,

Even t he Tan trzkas profess to b ase thei r

’

an d o t hers .

1
O h ! ho w t hor o g h u ly i s t he
he re w a s he mi n d
ea n o f a ll d cl
ea r ly e ng ra t e f d
J e wi sh s rst i t io n up e
a n d o f a ll hi o so h t ha t p l p y
c b f
rin es
g e o r e t ha t e rs n ! s up t it io
I n t he w ho e w o r t he r e i s n o l ld
udy xc p
st e e t l
t ha t o f t he o r i g i n a s s o e e va t i n g a s t ha t o f t he l
Up d
a n i s ha s I t ha s e e n t he s o a e o f my i e , a n d i t sha be t he
. b l c lf ll
s o a e o f my
l c d ”
ea t h .
1 06 A R YA S A M AJ

an d Keshu b Chunde r Sen were mong t hose who a

took p a rt in thi s conference but t hey soon found out ,

th at t he attempt e d reconcili ation was i mpossi ble .

In our opinion it was even preposterous however ,

p at riotic t he a t t empt mi ght h ave been from a soci al

an d poli t i c al point of vi ew Even on t h at occ asi on .
,

Swami Dayan an da would not cons i der an y religion

t h at i gnored t he Ved as .

We h ave re ason t o t hi nk th at soon aft erwards ,

when he visi ted L ahore som e persons tried t o induce ,

hi m t o omit from t he Principles of the Ary a Sam aj

t he ar t i cl e rel ating t o t he Ved as but t his was a
proposi t i on t o which he would n ot lis t en an d wi t h ,

good re ason His ai m was t he re vival of the Vedi c

.

religion an d the reform of t he abuses t h at had crept

in t o H i ndu soci e t y n ot t he est abli shm e nt of a new ,

cree d whi ch would me an t he uproo t i ng of the

vener able f ai th t h at had grown wi t h the growt h of
t he H i ndu n at i on All t h at he would a ssent t o was
.
,

a ch ang e in t he wordi ng of t he Princ i pl e in qu e st i on

so as to m ake it include all the di fferen t Opi ni ons

e xpressed abou t the Ve d as by t he em i nen t t hi nkers

an d writ e rs of t he va rious schools of H i ndu t hough t

pri or to t he birt h of t he B uddha I t was n ot hi s .

1

d e s i re t o impos e his own f aith on all who would j oin

“ n
1
O e mor e c ommo n l
e e me n t p r e s upp o sed by
d p hi l osop hy I n i an
mi g ht be p o i t d ou t i t he e co g n i t i o
n e n f t he s up e me u t ho ri t y
r n o r a

an d th e vea l d c h
e r a c t e r a c i b e d t o t he V d a
e ar s r The S a khy a e . n

p hi l o op hy ( A g os t i c s c hool ) i s s upp os d t o ha v b e
s n ig i l ly e e e n or na

w i t ho u t b e l i f i n t he ve l d c ha a c t o f t he V d
a e re a e bu t i t r er e as ,

c t i ly s p k of S u t i ( Su t s
er a n ea s r A s l o g as w e k w t he
ra ,
1 . n no

S an khy it
a, c og i z es t he a u t h i t y o f t he V ed c a ll i g i t S bd
re n or a, n a

( W d ) a d pp l t o i t v
or n a ea s i m t t e s f mi o i mp o t a n c
e en n a r o n r r e
—Th Si S y t m f I di P hi lo ophy M M ii lle 9 03 p
.
,

e x s e s o n an s 1 , ax r, 1 . 1 1 .
,

F or a f ull d i scu s s i o of t he subj e c t s e p g e 0 6 o f t he s me

er n e a 2 a

w or k .
 R E LI G I O U S TEA C H I N G S 10 7
t he Arya Sam aj H e wanted them to follow t he
.

un ani mous opi ni on of t he gre at Ary a s ag e s di vi n e s ,

and schol a rs who had m a de all th at was glorious an d

sublime in Hindu thought an d Hindu cult ure s i nce ,

he hi ms el f was no more t h an an humble follower of

hi s illustrious predec e ssors When t h erefore i t was
.
, ,

suggest e d t o hi m t h at i n wording t he Principl e s of

t he Ary a Sam aj he should a dop t t he l angu ag e of t he
R i s hi s he receive d the sugges t i on gl adly an d pu t i t
,

i nto e ffec t .

Thus i s expl ained the obvious di fference betwe e n

t he l angu age of t he P rinci ples as enunci at ed at
Bomb ay i n 1 8 75 and as fin ally settled at Lahor e i n
,

1 8 77 .

2 . The Sp li t i n t he A rya S amaj

A gre at cont roversy has raged in the Arya Sam aj
for t he l as t t went y fi ve ye ars as t o how far t he op i ni ons
-

expresse d by Swami Dayan anda are bi ndi ng on t he

Ary a Sam aj as a body In 1 8 9 2 t he Arya Sam aj spli t
.

into t wo sec t i ons os t ensi bly on a di fference of Opi ni on

,

( )
1 as to t h e righ t eousness of me a t die t an d ( )
2 a s,
t o

t he li nes on which the Dayan an da Anglo Vedi c -

College founded in m e mory of Sw ami D ayan an da

,

in 1 8 8 6 was t o be conduc t e d The pri nci ple t h at

, .

underl ay t his di fference concerned t he aut hori t y of

Dayan an da The p arty t h at was oppos e d t o a m e at
.

di e t an d cons i dere d i t u nri ght eou s mai nt ai ne d t h at

‘
,

Swami D ayan an da h avi ng expressed th a t op i ni on ,

i t was bi n di ng on t he Arya Sam aj an d no one who ,

he ld a diffe rent opi ni on could be or rem ai n a m ember

of t h at bo dy Some members of t his p arty an d
.
—
t heir number was n ot i nconsider able t h e n —went t o
1 08 A RYA S A M A]

the l ength of m ai nt ai ni ng t h at t he Sw ami was i h

falli ble ot h ers h el d t h at so long as a gre at er
,

a u t hority on t he Ve da s was n ot b orn t he Ary a Sa m a j

,

was boun d by t he t e a chi ngs of Dayan an d a an d by hi s

i nt e rpre t at i on of t he Ve d a s The opposi t e p art y
.

would n ot a cc e p t t h at posi t ion Th ey m ai nt ai n e d

.

t h at t he t e a chi ngs of Sw ami Dayan an da w e r e n ot

bi n di ng on t he Ary a Sa m a j an d t h at a m e mb e r n e e d
,

beli e ve i n t he Te n P ri nci pl e s only an d i n no t hi ng

,

furt h e r t h at a lt hough i t was t rue t h at Swami

,

Dayan an da ha d e xpr e ss e d an Opi ni on unf a vour abl e

t o me at di e t an d t he Sam aj ha d t a c i t ly acc e p t e d t h at
pos i t i on yet t he Sam aj had no ri ght t o que s t i on t he
,
’
i ndi vi du al s ri ght of pri vat e j udgm e n t i n m at t e rs n ot
covere d st ri ct ly by t he P ri nci pl e s The y conc e de d
.

t he ri gh t of t he m a j ori t y t o d et e rm i n e wh at sho u ld
be pr ea ch e d from t he pulp i t of t he Sa m aj bu t t h e y ,

woul d n ot agree t o t he m a j ori t y s i t t i ng i n j udgm e nt

on i n di vi du als and di c t at i ng what t he y must b eli e ve ,

b ey on d wh at was cont ai n e d i n t he P ri nci ples of t he

Sa m aj .

Wh e n t he spli t a ct ually t ook pl ac e i t pre s e nt e d t he

,

s t range sp ec t a cl e of a l arg e numbe r of ve g et ari a ns ,

who were so bot h by convi c t i on an d by c a s t e rules ,

j o i ni ng t he r anks of t hos e who st o o d for li bert y of

t hought an d consc i e nc e for t he i n di vidu a l a n d of ,

som e who a c t u ally i n dulg e d i n m e at di et rem a i ni ng

wi t h t he o t he r p art y The posi t i on of t he form e r
.

p art y may be summ e d up i n t he l angu ag e of on e of

i t s b e s t e xpon e nt s (n am e ly Mulr a j M A t he firs t
, ,
. .
,

Pre s i de n t of t he Arya Sam aj whe n i t wa s e s t abli she d

a t L ahore i n 1 8 7 7) i n t he fo llowi ng e xt r a c t s from

a l e c t ure deli vere d a t L ahor e i n 1 8 9 2

1 10 A RYA S A M A]

t he Ved as only There are no t he oret i c al que st i ons

.

or d oc t ri n e s i nclu de d i n t he P ri nci pl e s of t he Arya

Sam aj . If Swami Dayan an da had m a de i t an
e ss e n t i al con di t i on for en t eri ng t he Ary a Sam aj t h at

a m an shoul d bel i eve 111 p art i cul ar doct rin e s I do not ,

t hi nk he co ul d h ave succeede d so well l n the a chi e ve

m e nt of hi s gre at obj e ct — the revival of t he s t udy of
Ve das an d t he worshi p of on e t rue God Beli e f in .

p art icul ar d oct ri ne s pr e supposes a c e rt ai n amount an d

li n e of e duc at i on an d a p art i cul ar be nt of mi nd Onl y .

those who h a ve a c ert ai n ki n d of educ at i on an d the

requi red moo d of mi nd an d t r ai ni ng can accept a
p art i cul ar d oc t ri n e or phi losophi c al t he ory Those .

whos e mi n ds are n ot pre p are d for the unders t anding

or recep t i on of a t he ory can nei t her unders t an d i t nor
b e li eve i t to be correc t The gre at e r t he numbe r of
.

t he t h e ori e s whi ch a rel i gion requi res i t s followers to

b eli e ve i n t he sm all er will be the numb e r of men who
,

can e mbr a c e t h at r el i gi on .If t hen Swami D aya

, ,

n an da had i n t roduce d phi losophi c al quest i ons ,

doc t ri n e s an d t heori e s i nt o t he Art i cl e s of F ai t h of

t he Ary a Sam a j he would h ave l i mit e d t he number
,

of me n who coul d h ave e nt ere d i t H e woul d h a ve

.

t hus curt ai l e d t he us e fulness of t he Ary a Sam aj by

l i mi t i ng t he sphere of i t s a ct i on an d d e fe at e d his own
,

obj ect F or t he gre at er t he number of men who can

.
,

j oi n t oget he r t o re vi ve the st u dy of t he Ved as an d

t he worshi p of t he uni nc arn ate God t he gre at er wi ll
,

be t he goo d t h e y can d o to t hems e lves an d t o hum an

i t y The gre at e r t he numb e r of men who can en t e r
.

t he Ary a Sam aj t he gre at er wi ll be t he goo d t hey

,

can do by spre adi ng pure r e li gi on t rut h an d , ,

go dli ness .
 RELI G I O U S TEA C H I N G S 1 1 1

We mus t be t h ankful t h at t he Ary a Sam aj has

been pl aced upon a very bro ad an d c at holi c b asi s
t he b asi s of beli ef i n one etern al God an d in t he
Ve das We mus t be t h ankful t h at doct rin e s phi lo
.
,

S ophic al m at t ers an d th e ore t ic al qu e s t i ons h a ve not

be e n inclu de d in t he Ar t i cl e s of F ai th of t he Ary a
Sam a j . The H i n dus mus t be t h ankful t h at Sw ami
Dayan an da ha s t urned t hei r at t ent i on t o on e re l i gi on
whi ch is pure an d gr and H e has n ot gi ve n t h e m an y
.

new reli g ion H e has drawn th ei r attent i on t o wh at

.

was old an d l atent in t he H i ndu mind He t old them .

th at t he Ary as who were t he anc e stors of t he mode rn

H i n dus beli eved in one t rue God an d i n t he Ve d a s
, ,

an d he a sked t hem t o believe in t he V e da s an d t o

worshi p the Almi ght y God sung i n t hem The .

reli gi on which t he Ary a Sam aj pre aches can be t ruly

c alled a n ation al rel i gi on On t he bro a d an d com
.

mon pl at form of t hi s reli gion whi ch is si mple an d

,

free from philosophi c al t heories men whos e mi n ds ,

ar e in diff e rent s t ages of development an d who h a ve

di ffe rent modes of thinki ng can com e toget her t o

revi ve the study of t he Ved a s an d to worshi p an d
glori fy the Omni present Bei ng Who was a dored by
our ancestors .

I c anno t h e lp admi ring t he gr eatness an d mo de ra

t i on of Sw ami Dayan an da Sara sw at i He was a .

great Sanskrit schol ar . H e pl ac e d before t he

publ i c his transl at i on of the Ved a s an d t he vi ews he
had on philosophi c al qu e s t i ons an d l e ft t he pub lic
,

t o b e li e ve wh at was good in hi s i n t e rpre t at i on an d

exposi t i on . H e a dm i t t ed t h at t he R i shi s who
had gone before hi m t he R i shi s who ha d composed
,

t he B r a hma n a s t he S u tr a s t he A n ga s Upa n ga s
, , , ,
1 12 A RYA S A M A]

an d the Upveda s were gre at e r men t h an hi mself an d ,

much bet t er an d a bl er schol ars an d th at hi s t ran sla

,

tions an d exposi t ions mus t be re ad wi t h t he light of

the old comment ators He di d n ot cl ai m t o be
.

inf alli ble.

Swami Dayan an da purposely abs t ai ned from

e n t e ri ng in the N i yarns an y doc t ri n a l po i nts an d

philosophic a l qu es t i ons H e beli eved in all he wrot e

.
,

but he had t oler at i on for t he vi ews of o t he rs He .

knew t h at i t is almos t i mpossi ble t o m ake all men

h ave t he s ame an d i den t i c al views on d oct rin al poi nts
an d phi losophi c a l ques t i ons He t herefore wi sely
.

e xclude d from t he N i ya m s all doc t ri n al poi nts an d

philosophic al ques t i ons t hough he was n ot a frai d of
,

expressi ng hi s Opi ni ons on t hose m at t e rs frankly and

boldly i n hi s works I t would be i n deed absur d t o
.

m ake a beli ef one way or t he o t her i n phi losophi c al

ques t i ons to be an e ssent i a l condi t i on for e n t e ri ng a
reli gi ous soci et y Is i t n ot absurd t h at a man
.

should be t old t h at he c anno t be come a m e mber of

t he Arya Sam aj unless he beli e ve s i n t he doc t ri ne of
N i yog or t he t heory t h at ve g et ables h a ve soul s ?
Swami Dayan an da wa s a wi se man an d saw t hi s ,

a n d so purpos e ly exclu de d d oc t ri n al poi n t s a n d

phi losophi c al m at t ers from t he Pri nci ples of t he

Arya Sam aj .

We h a ve gi ven t hi s quot at i on from t he lect ure of

Mulra j M A bec ause t he lec t ure r ha d a c e rt ai n ri ght
, . .
,

t o s ay wh at were t he i n t e n t i ons of t hos e who co

op erat e d wi t h Swami D ayan an da i n reformi ng t he
Sam aj i n 1 8 77 an d i n gi ving fin al sh ape t o i t s
,

Pri nc i pl e s . H e was t he first Presiden t of t he re con

s t i t ut e d Sam aj {an d was i n t he confi dence of t he
,
1 14 A RYA S A M A]

r el at i on t o Hi ndu i sm Mr Blun t ,
m akes t he .
,

followi ng o bservat i ons i n hi s Cen su s R ep ort for

The posi t i on of Chri st i ani t y i n Indi a i s ve ry
s i mi l ar t o t he posi t i on i t occupi e d i n t he e arly ce n
t u ri es of i t s era i n a P ag an Europe
,
I t i s th at .

of a defini t e cle ar cu t r e li gi on i n opposi t i on to an

,
-

enormous an d unwi e ldy conge ri e s of di vergent

b el i e fs bo t h hi gh an d low I t s s t rengt h l i es i n i t s
,
.

defi ni t en e ss t he wea kness of i t s opponent i n i t s l a ck

of coh e si on The Chri st i an always possess e s t he
.

”
s am e cree d whi ls t a H i n du poss e ss e s no cre ed
,
.

Whi lst we quest i on t he correctn e ss of t he vi ew t h at

”
t he Chri s t i an a lw ays possesses t he s am e creed we ,

acc e p t t he gen e r al a ccur a cy of t he s t a t em e n t a bout

Hi ndu i sm The founde r of t he Arya Sam a j saw

.

t hrough t he di fficult y an d ai med a t defi ni ng H i ndu

i sm H i s d e fini t i on ha s t he meri t of comprehensi ve
.

ness and was m a de as li t t l e cre d al as was possi bl e

un de r t he c i rcums t anc e s bu t i t s vague ness and
i n de fi n i t e n ess exposed i t t o t he s ame d ang e r from
which i t ai m e d t o e xt ri c at e Hi ndui sm The e arly .

le a de rs of t he Ary a Sam aj qui t e unconsci ously felt , ,

t hi s i n defi n i t e n ess an d wi t hout devo t i ng an y fur t her

, ,

t hough t t o t he m at t e r m a de good wh a t was l acking

,

by a dopt in g t he b e li efs of Swa mi Dayan an da as the

cree d of t he Ary a Sam aj an d on t he s t re n gt h of t h at ,

cree d g ave b at t l e t o all who Oppos e d t hem When .

,

t h e r e fore i n t he e arly n i net i e s t he quest ion was

, ,

rai sed by t he so c all e d m e at — -

e at e rs how far t he
Arya Sa m aj was bound by t he doc t ri n e s of Dayan an da ,

s ome of t he ve g e t ari ans beg an t o say t h at D ay a

n anda was infalli ble bu t t he bulk of t h e m wi she d t o

,

1
P a ge 1 44 .
 RELI G I O U S TEA C H I N G S 1 1 5
keep t he aut hori t y of Dayan an da unimp ai re d on t he
grounds st at ed above They t hought th at t he r e coul d
.

be no prop ag and a wi t h out a d e fini t e creed t h at t he

Arya Sam aj had vi rt u all y an d un ambi guously
a cc e pted the cre e d of Dayan an da ; an d t h at t h i s

cre ed was bi nding upon th e m unl e ss t he m aj ority

ruled otherwise The m e at e at ers acqui e sc e d i n
.
-

t h at pos i t i on so far as prop ag and a was concerned ,

bu t t h e y would n ot i n t erfer e wi t h t he li b e rt y of t he
i ndi vi du al i n t he m at t er of b e l i efs ou t sid e t he
Princ i ples .

There are di fficulti es in either view an d both ,

p art i es recogni ze t hem The y are pre p ared t o gi ve

.

a cert ai n l a t i tud e to i ndividu al opinions in m at t ers

reli gious bu t th e y are not pre p are d t o go wi t hout a

,

creed They feel t h at the moment they d e ci d e d to

.

do so they would lose wh at so far has prove d t o be

,

an inva lu able e l e m e n t of force an d we i ght i n t he

gen e ral progress of t hei r movement an d i n t his vi ew ,

the y are suppor t e d b y t he opi nions of comp e t ent

obs ervers of ot h er n at i on ali t i es an d cre e ds as well ,

a s by t he exp e ri e nc e of the Br ahmo Sam aj .

In hi s E x p an si on of E n glan d Si r John Seeley

,

p asses a r at h e r advers e j u dgm ent on t he f a ci l e

comprehen si ven e ss of Hi ndui sm whi ch i n hi s
, ,

Opi n i on has enfe ebled i t a s a uni ting pri nci pl e an d

,

re ndered i t inc ap able of gener at i ng t rue n at i on al

”
feeling .

In t he opi nion of Si r H erber t Ri sl e y i t may be ,

a dmi t t e d t h at t he fl a m e of p at ri o t i c en t hus i asm wi ll

n ot re adi ly a ri s e from t he cold gr e y a sh e s of phi loso

p h i c comprom i s e an d t h,
at b e fore H i n d u i sm can

inspi re an a ct ive sentiment of n at i on al i t y i t will h a ve

.

,
1 16 A RYA S A M AJ

to undergo a good de al of sti ffening and consolida

tion .
1

The Ary a Sam aj he a dds seems t o be s t ri k , ,

ing out a p at h whi ch may le ad in t hi s direct i on but ,

the t angl e d j ungl e of Hi nduism bri s t les wi t h obs t acl e s

an d t he way is lon g In another pl ace he gives t he .

Arya s t he credi t of a defi n i t e creed re s t i ng upon

scripture s of gre at an t i qui t y an d hi gh reput at i on ,

an d ch ar a c t eri s e s t h ei r t e a ching as bold an d mas

culi ne an d fre e from t he li mp eclecti ci sm whi ch
”
has proved f at al t o t he Brahmo Sam aj .
2

A s i mi l ar opini on has also been e xpressed by

Mr Blunt . in hi s Cen su s R ep ort for Un i ted
,

P r ovi n ces In hi s opi ni on an eleme nt o f

, ,

s t ren gth in t he Arya Sam aj is its fre edom from t he

formlessn e ss an d i n defi n i t en ess of Hi ndu polyt hei sm
on one si de an d t he we ak ecl e ct i ci sm of such
”4
reformed sect s as t he Brahmo Sam aj on the other .

To sum up we a re qui t e s afe i n s ayi ng t h at t he,

t ea chi ngs of Dayan an da t hough n ot e mb odi e d i n t he ,

P ri nci ples of t he Ary a Sam a j const i tut e i t s cree d for ,

all pr a c t i c al purpos e s The t e ach i n gs of Dayan an da .

a re i n t h e i r t urn t he te a chi ngs of the anci en t s a ges

, ,

of In di a b ased on the Vedas , .

3 . Cr eed o f the A rya S a maj

A de t ai l e d st atement of t he t e achings t o which we
h ave referred has been m ade in a previous ch ap t er .

1 The P e ople s o f I n di a , by Si r H b
er er t R is l ey ,
1 9 04, p . 2 80 .
2I bi d .
, p . 2 44 .

3 Pag e 1 33 .

“T
4 he Sa ma a o n e has r ovi e a ma n
Ay r a j l p d d ly a nd s t ra i g ht
f o r wa r d c ree d c
w hi h i s i n a ll e s s e n t i a s t ho ro g h l u ly H i n du .

C e n su s R e por t for U P fo r 1 9 1 1 , 1 43 . . p . .
 1 18 A RYA S A M A]

F r omthe R i g V eda -

fi r t at
emi
rwq f
fi q rgo ir an : s
‘

1:

m
s t

1 s «ii ar agar fi rm? mit n m

-
m g
«c : n 1 11
551 ° 2l l 3 31 1
1 .
They c all Hi m Indra Mi tra Varun a Agni , , , ,

an d he is h ea venly nobly wi nged Garu t man He -

.
1

i s on e, s ages call H i m by many na mes ,

v1 z .
, Ag m ,

Yam a M at ari svan ,

—R
.

. I .
, 1 64 46 , .

31 3 f fli
"
a ct as: wai f: 1 1 11
1 5 5 1
1 11 1 : a
1 m
ma am: wh at fi s t s4
-
a gait: W
m i n i van s» ar o u s e s “
2 . M any
Thy n ames 0 Agni Immortal ar e , , ,

God Divin e Jat avedas an d m any Ch arms of

, , ,

Ch a rmers All i nspi rer ! h ave t hey l ai d i n Thee

,
2 “-
,

Lord of true attendants

—R III 20 3 . .
, , .

D i vi n e U bj e c t ay t ha t hi s i m i hi s who l e l i fe a nd
n see n O ,
n ,
a n

d i s c i pl i ne i s t o pu i fy hi mse lf f om ou t w d s e i bl t hi g s t ha t
r r ar ,
ns e n ,

he may pp oa c h t hi s o n S o u c o f I llu mi
”
a ra t ne re r t io
o e r e na n .

M r C l b ook a y s
. o e r The a c i t H i du
s : l i g i o a f ou d e d n en n re n, s n

on t h H i du s c i p t u r s re c og i z e d bu t o
e n r e Go d n ne

G u t m —S
.
,
1

—
ar an un .

m m a t t a c t iv f a t u s d w i i g vi t u
2
C h sar f C h o ar er s r e e re an nn n r es

T h —t h w i
.

a d pi u
3
Th y h v l i d i
e a e a n
g ha v
ee ee i e se n o s sa es e s n n

Th ee d ea l i z e d t he m
an r .
 RELI G I O U S TEA C H I N G S

mit iqadqwfi fi
e tt a i arn t r
e a a mmm -
1

a gait wi fe « ne w m g i n: QI W
an Q: M

$ 1 I l Q I
‘
0

3 Ag ni ! men see k Thee as a Fat her with

.

t heir pr ayers The y wi n Thee 0 source o f

.
,

light t o brotherhood by holy ac t ions Thou art

, .

a son t o him who duly worshi ps The e Thou .

g u ar de st him from inj ury as a trusty Friend

—
.

R . 1 , 9 .

s t m
i r Wm ad m i t- afi a m
4 . Godmt
’

sh a
a ll we a dore with our obl ation ?
The gre at One who is t he Sol e Ruler of all the
moving world t h at bre athes an d slumbers an d ,

is t he Lord of bipeds an d qu adrupeds .

—R X . .
,
1 21 , 3 .

a fi mw fi u mfi fi m i a shi
’

mme r
re
a ? W arfai t
i tt 33 7135! fai r { P {1161 1
11 1
1 16 1

a s s u m “ e
5 From
. Thee as br anches a t 0 from ree ,

Agni from The e Auspicious God

, ,
spring all our
blessings We alth (b e s t owe d by The e) swi f t ly
.
,

strength in b at t le wi t h our fo em en t he rai n be ,

sought of he ave n t he flow of wat ers

—
.
,

R VI 3 1 1 . .
, ,
1 20 A RYA SA M A]

55 1 32
111 first “w e ar m s. a

5
$? 3 Eva! g e m! 1t
? 5 ga me

6 Wi t h m i ght h at h Indra spre ad ou t he aven

.

an d e a rt h By Hi s powe r h at h t he sun b ee n
.

li ghted up In Hi m ar e cont ai n e d all t he cre at ure s

.

an d i n Hi m the pu ri fied Som as .

R vr11
. .
,

3 61 mm a m ~

u 11

$ ° 1 ° i fi o lal
This P urush a B ei ng i s (i n)
h at h be en all t h at
7 .
( )
an d all t h at i s t o be ; t he Lord of i mmort al i t y ,

transcen di ng all that grows by food .

—R . X .
, 9 0 2 .

$
111
617
11 1 1
1 611
1 1
11 W1 m 151
:5 4 11
1 111: 1

aren mnt m fm ar na:

e
qa w sar
g m
s mu t

8 Agni is Lord of Amri t a i n abund ance Lord

. ,

of t he gi ft of we alt h an d he r oi c valour O vic .

t ori ou s God let us n ot si t abou t Th e e l i ke me n

,

devoi d of s t rengt h be aut y an d w orshi p

,
.

—R VII 4 6 . .
, . .
1 22 A RYA S A M A]

h e at i ati rsaq aanfi r w ng a fi ati r

‘

-c
11
11 1 11 11 11 et
a e n t

3 Of sin ag ainst the gods Thou art atonement

. .

Of sin ag ainst m an kind Thou art atonement For .

sin aga inst the fathers Thou at on est Of si n against .

oneself Thou art atonement Of every sort of sin.

Thou art a tonement The si n th at I h ave com

.

mi t t ed unconsci ously of all th at wickedness Thou

,

art at on emen t .

Y VIII 1 3 -
. .
,
.

1 “i t ami amflzfi 1 11 1 113 1 5

111 1 11 : 3
11 1 1 1
1

113 1» 96 1 1 14 1

Him w e i nvoke for ai d who re i gns supreme

4 . ,

t he Lord of all t h at s t ands or moves Inspi re r of ,

t he Soul t h at H e may promot e t he incre a se of our

,

we alt h H e our i nfalli bl e Keep er an d Gu ard an d

.
,

Well wi sh er-
.

—Y XXV 1 8 . .
,
.
 RELI G I O U S TE A C H I N G S 1 23

1 1 131
1
11 a 2
11 11 1 115
7
51
11: 111 13 : 1
1511 a 1 1111 : 11 e

1 11 1 1 11 1 «
1 1 5 1 : 5 1111 8 11 11101 :111 1111 t
1 1

«3 13 11 11 1
1 1 1 11 1 11
3 0 2
1 11 1 11 1

5 .
Th i s v e ry God pe r v a de t h all (
t h e r e g i ons .

Y ea e x i s t e n t from t he beg i nn i ng H e a b i des ,

i n t he

cent re of all H e has bee n an d ever wi ll be Facmg

,

.
.

all direc t ions He s t a nds before you 0 m e n . .

Y XXX II 4 . .
,
.

mufm m m 3 1
'

r fi qa h c f 1 1 64 $1 1 1? 1q
1 1

5 111 111 i ts 3 5 3
6 1 11 0 3 11
1 1 =11 1111 111 111 166 1 1 9
111 0 .

n o 71 0 1 61 0 1
6 Indra t he Rescuer Indr a t he H e lp e r H e ro
.
, ,

who l i s t ens at e ach i nvoc at i on I c all upon t he .

might y Indra i nvoked of m any May Indra .

,

Bounteous Lord prosper an d bless us

, .

—
Y . xx , 50 .

a zrfi wa grgt ag amz1 4r

63 1 2
3 1? 111 11 111 e1r m11 113 1111 111: 11 a 11
71 1 1 1
11
3 ° 1

7 Ev e n.H e is Agn i He ,
is Adi t ya He i s Vayu , ,

H e i s Chan dra mas He i s ,

Sukr a He i s Brahm a H e
, ,

is Apa He i s Pra j ap at i
—
.
,

Y . XXX II .
,
I .
1 24 A RYA S A M AJ

1 1 11
1 1
mm a
"“
1 1 1111 W e 1

fi fi '
msamfi qfi g t
vn
w h m mt au
111
3 11 1 4 1
May every mort al elect t he friendship of t he
8 .

guiding God E a ch on e soli ci ts Hi m for we alth

. .

Let him s e ek fam e t o prosper him — Y IV

.

5
11 111 1 1 1 1 3 1111 1 1 1
1
3 111111 1 1 1 de i re d
s

1 2
1 ° 11113 0 15 1 15 I
Thou Ag ni ar t t he gu ardi an God of s a cred
9 .

vows among m an kind Thou me e t for prai s e at .

holy rit e s Grant t hi s much Som a ! bring yet

.
,

more Sa vit ar who giveth we alth h ath given

.
,

t re asure unto us

m m mm
Y IV 1 6
.

m
__ . . .
,

1 a
1
d i m wi f
m m m fi wm m
u v
1 1 11 e a r

a
11 1
1 11 11
1 1 1 111 1
3 1 1 1 1 1 .11
1 1 1

ag o a 1 1

I si n g m
g y song of pr ai se to Hi m Savit ar
'

10 .
, ,

pervading e arth an d h e aven strong with the wisdom ,

of t he wise a n d t he g i ver of vi rt uous impulses

, ,

bestower of we al t h t he well belove d t hought ful

,
-

Sage To Him I sing at whose impulse the

. ,

splendid light shone in hea ven M ost wi se t he .

,
1 26 A RYA S A M A]

i nmos t re c e ss e s of t he e t e rn al souls an d t he pri

mordi al at om who i s sus t ai ned by Hi s own power
, ,

i n whom all t he worlds are es t abl i she d z—H i m do

y ;e re a l i ze .

fi ll q o 31 ° “E N G

41 He. w h o e xtends b e yond ( or i s e x al t ed a bove )

t he lumi nous bodi e s who ext ends beyond t he e art h
, ,

who ext ends b e yond i s above t he re ach of )

even t he wi se who extends beyond t he i gnor ant
, ,

in whom t he vit al ai rs sust ai n desi r able obj ects ,

whom t he s ages rich in knowle dge an d wisdom can

alone r ea li ze z—
, ,

Him do ye t ry t o know .

a fi g z fi flfi t

W 11 3 m M as
‘

m a

mmnafi rt fi mr fi a m w w fi a mu
m
’

ma
:

s ufi w m m ha uw mé 11 o
 RELI G I O U S TEA C H I N G S 12 7
1 5 ( ) . To1 H i m who rul e s t he P a s t t he P res ent
,

an d the Fut ure who pre si des ove r t he e n t i re

,

uni vers e who is t he sover ei gn lord of all above t he

, ,

re ach of Time an d De at h (s e lf effulge nt ) i mmut able

-
,

an d absolu t e bli ss — e ve n t o Him t he most ex alted ,

Brahm be our hom age

,

( )
2 To H i m who m ,a k e s t h e Su n a n d M oon t he ,

e y e s of t he unive rse at t he comm e nc e m e n t of every

,

cre at i on who has m a de F i re l i ke un t o a mout h

,

even t o Hi m t he mos t ex alted Brahm b e our

, ,

hom age
( )
3 To Him w ho h as in the un,
i verse m a de t he ,

E arth an d o t her h ab i t able globes i n pl a ce of the

fe et who has m ade Sp ac e i n pl ace of t he womb who
, ,

has m ad e t he Lum i nous Bodi e s i n pl a ce of t he he a d

—e ven t o Hi m t he most exalted Brahm be our
, ,

hom age
( )
4 To H i m who has m a de the A t mospher e a s the
life of t he cre ation who has m ade t he R ays of
,

Li ght as its e ye s who has m ade t he D i rect i ons of

,

Sp ace as the org ans of he aring—e ve n t o Him t he ,

most exalted Brahm be our hom age ,

Renown and glory force

1 .
,
an d h appiness the ,

’
Brahm an s splendour and food an d nourishment to
1 28 A RYA S A M A]

him who knoweth thi s God as on e wi thou t a second .

N e ith e r second nor t hi rd nor ye t fourth i s He c alled

, .

H e i s c alle d nei t h e r fift h nor s i xt h nor ye t s e ven t h

, , .

He i s c alled n ei ther ei ght h nor ni nt h nor yet t enth

, ,
.

He watch et h ove r cre at ure s all t hat bre at het h ,

an d bre at het h n ot Thi s conqu e ri ng mi ght i s

.

possess e d by Hi m H e i s t he sole the si mp le on e

.
, ,

t he On e alon e In Hi m all gods becom e s i mple an d

.

One .

—A X III 4 1 4 2 1 . .
, ,
-
.

11
13 111 111 11 11 11 afi
1 1 1 w n 1
1
m imag ?
m : e

fl gfi
’
x tz 1 WH O 11 we , 11

011 12
1 1 1 1 m at
t e 11 we 11

1 11 1 11 1 W e 11 8
8 11 3 11 m 211 11 0 1
5 5
1 11 11

2 . Wide sp ace whi ch h e a ven and e art h

as t he
encomp ass far as the flow of waters far as Agni
, , ,

vast as t he qu art e rs of the sky an d regions t h at

lie between t he m spre ad i n all di re ct i ons vast as ,

celest i al t ract s and views of h eaven s t ronger than ,

t h e s e art Thou an d gr e at for e ve r yea stronger , ,

t h an augh t t h at s t an ds or t winkl e s s t rong e r art ,

t hou t h an Oc e an 0 Ka m a O M anyu
,
To The e , .
,

t o Th e e I o ffer worshi p .

A I X 2 20 2 1 2 3 . .
, , , ,
.
130 AR Y A S A M A]

( )
2 The Ary a Sa m a j b e l i e v e s t h a t som e p e rsons ( o f
ei t h er sex ) may h ave more of t he divin e i n t he m i n ,

prop ort i on t o t he d egr ee of e xalt at i on t o whi ch

t he i r sp i ri t s h ave ri s e n bu t t h at t hey never can be
,

t he s ame as God an d t herefore must rem ain i mper

,

fe ct Such persons de s erve all honour from ordi n ary

.

men as proph et s t e ache rs l e ad ers or gre at men ;

, , ,

bu t t hey n e ve r can be medi at or s i n t he s ens e i n ,

whi ch t h at t erm i s used i n orthodox Chri s t i ani ty .

The Ary a Sam aj i n common wi t h the res t of man ,

kind believes th at these ex alt ed persons are the

,

gre at ben e fact ors and uplifters of the hum an race

t h at t hey de s erve t he respect of every man re g ard ,

less of n at i on ali t y colour or cre e d ; th at hum an

,

souls rec ei ve t he gre at e s t possi ble support an d

enli ghtenmen t by comi ng i n con t ac t wi t h t hem and
t h ei r t hought bu t t h at the s alvat i on of e ach hum an
,

soul must e vent u ally d ep end upon hi s or he r own

e xe rt i ons an d t h at f ai t h i n no o t h e r hum an soul can
, ,

i p so fa eto s a ve hi m or her
,
This t e achi ng of t he
.

Arya Sam aj i s in di rect con fli ct wi t h popular Hin

dui sm as well as wi t h popul ar Christi ani t y
, .

(3 T h e Ary a S a m a j does n ot bel i eve i n t he i n

fallibi lit y or i mmuni ty from mi s t ake or si n of an y

, ,

hum an bei ng howe ver e xalt e d he may be i n t he

,

spi ri t u al s e ns e To err i s hum an i s thus a ccepted

.

i n i t s l i t e ra l a n d wi d e s t sense .

(4) T h e only a pproved forms of worsh i p are

Cont empl at i on Communi on and Pray e r (St u ti P r a

, , ,

s a t hn a an d Upasa n a ) coupl e d wi t h puri t y of t hought ,

word an d d ee d The only a pproved form of e xp i a

.

t i on i s re pent ance as shown by de t erm i n at ion not

to sin again in a ddition to such s acrifices as may
,
 RELI G I O US TEA C H I N G S 13 1

help in the purific ation an d upli ft i ng of t he soul

from the e ffect s of t he si n committed .

(5 ) The Ary a S a m a j believes i n t h e doc t rine of

Kari n a t h at
1
,
a cts mus t be followed by their
consequenc e s th at t he re sults of actions c anno t
,

be w arded off or atoned for by an y me ans Says .

an au t hori t y An act c anno t we ar awa y without

b e aring frui t even i n m i ll i ons of ye ars ; a man
,

must nec e ss arily eat t he fr uit of hi s good an d evil

de e ds . This le ads t o t he doct ri ne of t he trans
mi gr at i on of souls which forms a p art of the pro
p g
a an da of the S a m a j .

6
( ) The S a m a j does not believe in F ate unless it ,

be confounde d wi t h t he doctri ne of Karma st ated in

Every one can m ake an d unm ake his or her own
destiny subj e ct to t he e t e rn al l aws of God includ
, ,

ing the law of Karma Act ion right e arnes t acti on

.
, ,

with confidence an d faith is the only way to undo ,

Kar ma i n the sense th at the frui ts of fre sh energet i c

,

a ct i on ma over rid n d supersede previous Kar m

y e a a
-
.

Surrender to in action or Fat e me ans de at h .

(7) S w a m i D a y a n a n d a did not recommend a n

cest or worship
-
i n the s e ns e in which it is c a rried
,

out by the H i ndus i n popul ar beli ef In his Op i ni on .

,

such only of t he de ad ancestors de serve our loving

re m e mbrance respect an d hom age as h a ve b een
,

virt uous i n t heir l i ve s or good an d gre at an d l e arne d

,

benef actors an d le a de rs of t he community t he ,

n ation or t he ra ce He enj oins however respect

,
.
, ,

t o an d s ervice of living p ar e n t s an d gra n dp aren t s .

8
( ) The S am a j a cc e p t s t he V e d a s a s i nf a ll i ble
For Vdc u
e i a t ho r i t i e s s ee S a t t ya ra t h P r a ka s h , by D a ya n a n da ,

a n d P u n j a b C e n s u s R e or t
p f
for 1 9 1 1 , oo t n o t e o n p . 1 08 .
132 A RYA S A M A]

an d expects every man an d wom an t o know them

an d t o expound t hem for t he b e n e fit of o t h e rs As .

expl ained b e fore i t le aves e very i ndi vi du al fre e t o

,

int erpre t t hem for him or her s e lf subj ect t o c ert ai n ,

well known l aws of i nt erpret at i on

-
The i de a of
progr e ssive in t erpret ati on finds favour wi th some
le ad ers of t he Ary a Sam aj .

The se const i tute t he princi p al religi ous t e achings

of t he Sam aj .

4 . R eli gi on s Observan ces an d P r acti ces

Of these the Arya Sam aj ret ains and enj oins the
following
I The five d ai ly M a hayai n as i e t he fi ve prin
.
, . .
,

ci pa l rel i gi ous pra ct ices t o be obs e rve d e ve ry day :

( )
a B ra hm a y j
a n a wh i ch i s t wo,
fold— S a n dhya -

an d S wa dhya e The former i s worship of God

.
,

morning an d e vening by cont e mpl at ion com , ,

muni on and pr aye r an d t he l at ter i s t he regul ar

rea di ng of some port ion of the Scri p t ures once
a d ay .

( )
6 D eva y j
a n a This i s t he
. well kn own Homa -
,

i e burni ng of Ghi (cl arified

. .
,
but t er) an d other
a rt i cl e s i n t he fire an d i s one of t he most anc i ent
,

prac t i ce s of t he H i ndus N o Hi ndu cere mony .

i s complet e wi t hout H oma in some form or other .

The Vedi c text s whi ch are repe at ed i n t hi s c e re

mony are among t he most e le vat i ng an d upli ft
ing p age s i n the Vedas The Hi ndu s day must .
’

b egi n wi t h H oni a which purifi e s t he hous ehold

,

bo t h physi c ally and spi ri t u ally N o perio d of .

Hi n du hi s t ory i s kn own i n whi ch i t was di sc arde d .

Wi t h t he de gen er at i on of H i n dui sm i t s dai ly

134 A RYA S A M A]

or more of t hem every day Thi s volunt ary .

provi si on was i n li e u of som e such compulsory

provi sion as t he rat e s levi e d on mo dern Bri t i sh
hous ehold ers t o pay for t he e duc at ion an d fe edi ng
of school chi ldre n of t he poore r cl asses as we ll as ,

for t he m ai nt en anc e of hi ghways street l amps , ,

p arks an d oth er loc al publi c a dvant ages It .

was fur t her e nj oi ned t h at t he hous eholder should

s e ek t h em ou t bri ng t h em t o hi s house and fe ed
,

t h e m so th at th e y mi gh t not feel humili at e d as

,

b eing t he obj e cts of ch ari ty .

( )
e The fif t h a n d t h e l a s t d ai ly duty w a s in
recogni ti on of hum an d e p e nde nce on; dom e stic
’
an i m als an d a lso i n r e cogn i t i on of one s di t ty
,

t ow ards t he poor t he h e lpless t he cri ppled an d t he , ,

orph an e d of one 5 r ace I t is c all e d B ali vai shwa

.

j
cleva ya n a I t consis t
. s i n g i ving food t o as m any
’
of them as one can afford a ccording to one s ,

me ans .

2 The si xt een S a n s ka r s i e sacr a m

. en t s or s a cred
,
.

ceremonies begi nning wi t h concept i on and e nding

,

wi t h crem ation aft e r de at h The ri t u al i s gener ally .

very s i mpl e an d i nspi ring There i s not hi ng new i n .

it I t i s as old as t he Aryas an d follows t he li nes

.

l ai d down by anci e nt law gi vers All t he l at er -

.

addit i ons a ccret i ons an d modi fic at i ons h ave been

, ,

di spensed wi t h Only as much i s ret ai ned as is

.

common to all schools of Hi ndu t hought and i s free

from any kind of im age worshi p All sup ers t i ti ous -
.

rit e s h a ve b een di s allowe d The s e si xt e en cer emoni es

.

ar e so t o s ay s i xt ee n m i le s t on e s in e a ch indi vidu al
, ,
-

hum an l i fe an d ar e t her e fore of som e i mport

,

ance t o be celebr at e d wi t h a c e r t ai n amoun t of

 R ELI G I O U S TEA C H I N G S 135

f orm ality an d displ ayccording to the me ans of the ,

a

householder who performs them .

Such is the only rit u al recogni z ed b y the Ary a

Sam aj an d is cont ained in a book comp i led b y Sw ami
,

Dayan an da from ancien t authorities on the subj ect .

This boo k is n amed S an skar V i dhi 1

.

1
O r t ho d o x H i du i m i
n s s t oo a pt to l d
ea to l
i rr e i g i on a r e i g i on l
c
whi h g i ve s r i t a i n u l a e of a pl c r ee and c d u
ni nt e ig i e ma n t r a s
ll bl
in pl c l
a e o f r e ig i o s i n s t r u t ion , i s uc o n ul b u d
t o ha ve s h a res t uc .

u f ul
A n d a t ho g ht ma n w i o t e n be r i ve n t o t r n t o o t her ree s
ll f c d d u .

A dmi a ll t he re i g i o n s s h a ma n ha s t he ho i e o f o r
l uc c c f u .

B r a hmo i s m i s n o t hi n g bu t a i m e e t i i s m ; i t ha s i s a r e t he
l p cl c c d c d d
Vd pl c
e as a n d pu t n o t hi n g i n t he i r d p d b l f
a e ; i t ha s a o t e a e ie he r e
a nd a d c o t r i n e t he r e d ub
a n d w he n
,
l o d du l
t a r i s e s ea ve s t he i n i vi a

d cd
t o e i e t he od ub t fo r hi mse
lf uc l l l l y
S h a r e i g i o n ha s i t t e vi t a i t
. .

y
C hr i s t i a n i t l a nd I s a m a re
u ly c c l bl
t t er i r re on i a e w i t h
H du
in i s m i n a n y s ha e o r o r m
p f d B u t A rya i s m i s
. i ff er e n t .

f
I t o f ers b ld a o f d
s t r a i g ht or w ar bd mo n o t he i s m ; i t i s
hi m i s a r a ll t hos e s e r s t i t i o n s w hi h he mo s t s e i a di s
.
,

d c d up c p c lly
lk
i es ; i tb d l c
a s e s t he o r e r a n d i t s w ho e V dt ea hi n g o n t he e as ,

c c d ply
w hi h he r e ve r e n e s e e u ,
p b b ly
t ho g h he c ro a r e ve r e n e s n o t hi n
g
l
e se ; i t
g i v e s c d
hi m a r e e t ha t he ca n e i e ve , er e mo n i es t ha t he
b l c
c a n hi ms e
lf c y arr ou t p l d d
a n d a ho e o f s a va t i o n i f hi s e e s a re
"
, ,

d A t t he s a me t i me he n ee
d b k c p l ly om e t e w i t h t he
g oo
—
. not re a

H di n u s o i a s st em
c l y . Un i t e d P r ovi n ces C e n s u s R e por t fo r
191 1, p 138. .
 CHA P TER II

SOCI A L L
I DE A S A N D AI M S

pg
rt f a a ii mt s u it «i n a mt anfi w
mm wi n s wat EE wi n s wat fl i t
'

81 151

m
.

wi t-
1 s a me 1 1111111
111:11511 3 1 1
111 1 112111 e

«4 11 23 1
51 3 1 1 11 1 11 w 11 ag o

M ay li f e s u c c e e d t hr o u g h s a c r i fi c e , ma y li fe
br e a t h t hr i v e by s a c r i fic e M a y t he e ye t hr i ve by
.

s ac r i fi c e M a y t he e a r t hr i ve by s ac r i fi c e M a y t he bac k
. .

t hr i v e by s a c r i fi c e M ay s a c r i fi ce t hr i ve by s ac r i fi c e
. .

W e have bec o me t he c hi ldr e n o f P r a j a pa t i G o ds , we .

ha ve g o n e t o he a v e n W e ha ve bec o me i mmo r t al ”
.

T ho u ( s ac r i fi ce ) a rt t he la dde r by w hi ch t he g o ds
a sc e n de d .

I . I t s Soci al B asi s
THE soci al ide als of the Ary a Sam aj the ide als o f are

the ancient R i shi s of Indi a They are b ased on .

( )
r The F atherhood of God an d the B rotherhood
of Man .

( )
2 The equ a lity of the sexes .

? Absolute j ustice an d fair pl ay between men

(3 )
and m en an d n ations an d n ations E qu al opportuni .
138 A R YA S AM A ]

heredity also pl ays i t s p art in m aking them wh at they

are at bir t h or in li fe N e ver t h e less the Ary a Sam aj
.
,

would give equ al opportuni t i es t o all persons men an d ,

women to a cqui re knowledge an d to qu alify them

,

s e lves for wh atever posi t ion in li fe t he y would li ke

to fill I t admi t s t he ri ght of every person to choose
.

his or her envi ronm en t fight it ou t an d r i se as hi gh , ,

in t he sc ale of hum anit y as he or she would The .

Ary a Sam aj beli eve s t h at in Ve di c t i m e s t here was

no c aste by b i rth i n Indi a t hough t he Ve d as recog
n i z e d t he di vi s i on of hum a ni t y i nt o four cl a ss e s by

vi rt ue of thei r qu ali fic at i ons an d occup ati ons .

The followi ng from a book wri t t e n by a l e arned

,

the osophi s t H i ndu who i s n ot an Ary a Samaj i st wi ll ,

e xpl ai n wh at we h a ve wri t t e n Comm e n t i ng upon .

t he text of Manu whi ch i s g e n e r ally r eli ed upon as

l
,

s anc t i oni ng t he c as t e sys t em he rem arks ,

In t hose t i m e s an d pl a c e s i n whi ch t he various

p arts of t he hum an org ani sm are very s t rongly an d
Sh arply di ff e r e n t i at e d from e a ch o t h e r i n t he indi
—
vidu l as t h e y woul d be in t he s t ag e s of high e st
a

d e ve lopment of e goi sm se x di ffer ence an d t he ,

-
,

sep arat i ve in t elli gence —i n t hos e t i m e s an d pl aces ,

sp e ci ali zat i on an d dem arc ati on of c a st e s cl ass e s or , ,

voc at ions woul d also n at ur ally t e n d t o be mos t com

l t e And t he p a ss i ng of i ndivi du als t h e n from on e
p e .
, ,

t o t he o t h e r would be di fficul t a s of cells an d t i ssues

, ,

from on e org an t o another B u t in the ages whe n the .

M a nn i .
31 .

F o r t he c
r ea s e o f t he w or
in ld ’
s w e - e i n , a n d n o t fo r t he
g ll b
i n r e a se o f e g o i s m a n d i n i vi
c a i s m, t he C r ea t o r se n t
d du l or t h t he f
B r ahma n a s , t he K y
s ha t r i a s , t he V a i s hya s , a n d t he Sh ras r om ud f
hi s a e , a r ms , t hi g hs , a n d e e t
f c ”
f —
The S ci e n ce of S o ci a l Org a n i z a
.

t i on (o f t he in H du
s) , y Ba b bu
B ha ga va n D a s , ,
ar, MA . . A dy
Ma d r a s ,
19 10.
 SOC I A L I DE A LS A N D A I MS 139

cons t i tu ent p art s of t he individu al org ani sm w e re ,

an d wi ll ag ai n be mor e homog e n e ous t he di s t i nc t i on

, ,

b et wee n t he i ndi vidu als who m ake up t he r aci al

org anism will also be l e ss emph at i c Then e xch ange .
,

of funct ions an d voc at i ons was an d wi ll be e asi er , ,

.

As by gra du al s el e c t i ve cult i vat i on from the

s am e ori gi n a l s ee d c ont ai ni ng va ri ous possi bi l i t i es ,

t wo or more very d i ss i m i l ar kin d s of pl an t s may

be gra du ally r ais e d an d t h en by n egl e c t t he pro
, , ,

g eny of bo t h may re vert i n t he cours e of gen er at i ons

, ,

—
b ack t o t he o ri g n al t yp e so i t mus t be wi t h t he
i
hum an ra ce The vers e of M anu shows t h at all t he
.

c a st es come from t he s ame source viz t he body ,

.
,

of t he Cre at or The M ar ka n deya P a ra n a men

.

t i ons expre ssly t he gra du al di ffe r e n t i a t i on of t he

di ffer en t c as t e s ou t of homogeneous m at e ri al Ot her .

P ura n as h a ve s i m i l a r s t at e m e n t s The V a yu P u r a n a .

s ays i n so m any words t h at

There we re no st ages of li fe an d no c astes
an d no mi xt ur e s of t h e m i n t he Kri t a Yug a ,
.
’

In t he V i shn u B hagavata we r e a d n ot of sol i t ary ,

ins t anc e s l i ke t hose of V i shvami t t r a bu t of m any ,

c as e s of whole f ami li es and tri b e s ch angi ng from

lower t o hi ghe r c a stes in the e arl i er Yug as The
,
.

ch ap t ers on t he future con t ai n e d i n mos t of t he

,

P ur an as s ay t h at a t t he e n d of t he Bl ack Age wh e n
, ,

t he confus i on of c as t e is comple t e — i n o t her words ,

homog en ei t y r e vert e d to —t he n t he Avat ara wi ll

re e s t abl i sh c as t es on a hi gh e r l e ve l —o u t of t he e xis t
-

i n g m at e ri al n ot by a n ew creat i on
, Y u dhi sht hi r a .
,

in hi s conve rs at i on wi t h N ahu sha d e cl are s confus i on ,

1

1
M a habhar a t a , V ana
p
a r va , c lxxx . Se e Adva n ce d Tex t -
B oo k f
o

H i n du i s m I I
, vi i .
1 40 A RYA S A M A]

of c as t e to be alre a dy complet e even in his time five , ,

t hous and years ag o an d t h at di s t i nct i on is possi bl e ,

only by n at ural i nt e rn al t endenci es an d qu ali fi ca

,

t i ons an d ch ara ct e r an d conduct .

N or b i rt h nor s acr aments nor study nor , , ,

anc e stry can de c i d e wh e t h e r a p e rson is t wi ce

,

born (and t o whi ch of t he t hr ee t yp e s of t he t wi c e

born he belongs ) Ch aract er an d conduct only can .

’
deci de .
1

And Ma nu also s ays

By t he power of t ap as force a cting select i ve ly -

on t he pot enci es of t he pri m al seed i n all persons ,

born i nt o on e c ast e may ch ang e i nt o a hi ghe r or , ,

by t he opposi t e of self deni al by self i ndulg ence -

,
-

an d selfishness may desc end i nt o a lower , .

The pure t he upward asp i ri ng t he g en t l e spe ak

,
-
,
-

ing t he free from pri de who li ve wi t h and li ke

, ,

t he Brahm an a s an d t he o t h e r t wice born c a s t e s -

conti nu ally— even such Shudras sh all att ai n t hose

’
highe r c ast es .
2

In t he e arli e r ra c e s t hi s held true i n t he s ame ,

li fe In l at e r d ays i t has become a m at t er of g en era

.
,

ti ons an d of n ew bi rt hs Rul e s for ch ange of c aste .

by gradu al puri fic at i on are given i n M an u x 57 65 ,

.
-
.

Those who t rac e t he c aste sys t e m in t he Ve d as

rely on R i g V eda x 9 0 I I whi ch lit er ally trans
-
,
.
, , ,

l at ed me ans :
Br ahm ans are t he h e ad of m anki nd (personi
fi e d) Ksh at riy a s are m ade hi s a rms V ai shya s a r e
, ,
”
wh at are hi s t hi ghs an d Shudra s are m ade hi s fee t ,
.

That t hi s alon e is t he corre ct m e ani ng of t he man tra

M a habhar a t a , V an a
p a r va ,
'
cccx i i i . 1 08 .

2 I bi d .
, x .
42 a nd ix .
335 .
 1 42 A RYA S A M AJ

I am a poet my fat he r i s a phys i ci an my , ,

mot h er gri nds corn on s t on e B ei ng e ng age d i n .

di fferent occup at i ons we se e k w e alt h an d h appi ness , ,

a s cows s ee k food i n d i ffe r en t p a s t ur e s M ay Thy .

bount ies flow for our h a ppi n e ss O God ! ,

We n ee d n Ot mult i ply quot at i ons as even Euro ,

pe an schol ars now un ani mously hold t hat t he

h eredi t ary c as t e s di d n ot e xi s t i n Ve di c times We .

sh all quot e t he opi nions of only t wo c e lebr at ed

Sanskri t i s t s
P rofe ssor M ax M uller s ays
If t h en wi t h all t he docum e nts before us we
, , ,

a sk t he qu e s t i on Do e s Cas t e as we find i t i n Mann

, , ,

an d at t he pr e s e nt day form p art of t he mos t a nc i e nt ,

re li gi ous t e a chi ng of t he Ve d as P we can answe r

s fr om a er m
’
wi t h a de ci de d N O ( C hi p G . an

Workshop Vol II p , . .
,
.

Web er t hus re m arks about t he Ve di c age

The re are no c as t e s as yet t he p e ople are s t i ll
on e un i t e d whole an d b e a r bu t one n ame th at of
, ,

V i sas .
( I n di a n Li t er a t u re p , .

Mr R C Dut t also s ays t h at i n t he e ntire ran g e g

. . . of

t he Ve d as we h ave n ot one s i ngl e p a ss ag e t o show

t h at the communi t y was cut up unt o heredi t ary
”1
c ast es .

As i ns t anc e s of non Brahmi ns by bi rt h h avi ng been -

rai sed t o t he di gni t y an d s t at us of B rahmi nhood i n

l
a nci e n t Indi a we may r e fer t o t hose of
,

( )
a S a ty a K d m a j d b a l a son of a low c a s t e h e lo t , ,

m e nt i oned i n t he Chha n dogya Up a n i shad .

b K h men i oned i h A i areya B r a hm

( ) a v as a t ,
n t e t a n a .

1
The Ca s t e Sys t em , b y G a ng a Pra sa d M A pp
,
. .
, . 2 -4 .
 SOCI AL I D E AL S A ND AI M S 1 43

( ) c A i t ar eya ,
son of wom a n atheShudraa uthor ,

of t he B ra hma n a an d t he Up an i sha d Of t h at n ame .

( )
d V i y as a found e r,
of V e d a n t a p h i losophy an d
reput e d aut hor of t he M a ha bhara ta who was the son ,

of a s ai lor wom an .

s har a t he author of a code of Ary an l aws

( )
e P a r a ,

be ari ng his n ame who was t he son of a Chan dal ,

wom an (one of the lowest possi ble c astes even lower ,

th an t he Shudr as ) .

(f) V as i sh t a a V e dic R,
i shi of gre a t renown the ,

son of a prost i t ut e .
1

(g) V i s h v a m i tr a a K sh a triy a b
,
y b i rth .
2

h
( ) A r i s h t a S h en a S i n d h u d w i p a ,D e v a p i a n d , ,

Kap i all Ksh at riy as by b i r t h

, .
2

i
() Two sons of N a b hg a a V ai sh y a by b i r
,
t h 3
.

One of t he gre at e s t s ervic e s render e d by t he Ary a

Sam aj t o t he c aus e of soci a l r e form among H i ndus is
i t s ch amp i onshi p of t he ri gh t s of t he depre ssed an d
unt ouch able cl ass e s of H i ndus t o be a dmi t t e d into
the Ary a Sam aj on an equ al foot i ng wi t h p ersons of
t he hi gh e s t c a s t e s B ut of thi s we will spe ak in a
.

sep arat e ch apter .

3 . The R elati on s
f o t he S ex es

I t mus t be fr ankly a dmit t e d t h at at the time when

the Ary a Sam aj wa s brought i n t o e xis t ence t he condi
t ion of H i ndu wom e n was d e plor able In cert ai n .

respects i t was eve n more d e plorable t h an t h at of

men A proport i on of t he men (t hough formi ng o nl y
.

a ve ry sm all p e rc e n t a g e of t he popul at i on ) had

1
(f) M e n t i on e d i n M a hd bhdr a t a .

1
(g ) ( h) M e n t i o n e d i n M a habhar a t a .

3
( i ) M en t i on ed i n H ar i va ms ha P u ra n a , c ha p . x i .
1 44 A R YA S A M A]

received some sort of educ at i on i n t he schools and ,

colleges open e d by t he Governm en t t he Chri sti an ,

mi ssi on aries and o t h er pri vat e agenci es bu t very ,

li t t le had b een don e i n t he m at t e r of t he educ ati on of

Indi an women In t he d ark p eri o d of H i ndu hi st ory
.

t he wom e n sh ared t he i gnor ance of t he men The .

l at t er however poss e ss e d some me ans of a cqui ring

, ,

knowl e dge whi ch t he form er had n ot Wi t h t he .

a dve nt of t he Bri t i sh t h ei r oppor t un i t i e s of rece i vi ng

educ at i on incre ased The sys t e m of Government

m
.

L nt r g du ce dj yi lg fi r i
A -
n -
cv N g ne cessit at ed t he educ a
j
m
W m “ w a

t i on of Indian for a drni ni fi r

M re a sons an d

though i n t he cours e of a c ent ury and

,

Bri t i sh rule i n Beng al Bomb ay an d Ma dra s the , , ,

number of m al e s re c ei vi ng educ at i on i n schools and

coll eges di d n ot exceed p e r cen t of t h e to t al .

m al e popul at ion in t he c ase of fe m al e s i t was only 75

,
-

p e r cent of t he t o t a
. l fem a l e popul a t i on in 1 9 1 1

This was p art ly du e t o p auci t y of e duc at ion al

f acilit i es for g i rls and p art ly t o a d eeply grounde d
,

prej udi ce ag ai ns t t he e duc at i on of fe m al e s as also ,

to t he evil i nst i t ut i on of chi ld m arri age Among .

other agenci e s t h at h a ve worke d for i mprovement i n

t hi s resp e c t t he Arya Sa m a j occupi e s a hi gh pos i t i on
,

in t he P unj ab an d t he Uni t e d P rovinces of Agra an d

Oude I t c anno t be cl ai m e d t h at t his has re sul t e d in
.

a gre at i mprovemen t i n t he educ at i on of H i ndu

women but i t can be s afe ly s ai d t h at t here has t ake n

,

pl ace a ve ry gre at ch ang e i n t he i dea s of me n t owards

women Engli sh e duc at i on an d We s t ern i de a s h ave
.

1
The fi g u r e s of l i t e a cy cc o d i g t o t h l as t C s u s
r ,
a r n e en Re po rt ,

s t oo d as f llo ow s : M l a es, 06 p 1 f ma l s 1 0 pe
er e e ,
r an

a ve r a ge of 58 per o f t he t o t a l p opul a t i o n .
1 46 A R YA S A M A]
doubt as t o t he s e nsi t i ven e ss of t he Hi ndus t o t he
ext rem e di fficul t y and i ndee d unn at ur aln ess of
, ,

trying t o i mp os e on e law up on all p e rs ons Som e .

forms of m arri age sugg e s t t h at c ourt shi p was n ot

al t og e t h e r unknown t o H i ndu soci e t y an d t h at i t ,

was n ot looke d upon wi t h an y gr a ve di s approbat i on .

A s t udy of t he anci e n t Hi ndu l i t e rat ure l e a ds on e t o

conclude t h at t he rel at i ons of t he s e xe s i n anci en t
Indi a we re as fre e as t h ey are t o day i n Europ e -
,

t hough as a r ul e subj e ct t o t he con t rol of p are n t s .

Y et i n o t her r e sp e ct s H i ndu mo t h e rs wive s s i s t e rs

, , , ,

an d d augh t e rs occup i e d a hi gh e r pos i t i on t h an t h e y

h ave ever don e in Chri s t i an Europ e b e fore t he ni n e

t een t h c e n t ury A D In t he f ami ly t he pos i t i on of
. .

t he mo t h e r was hi gh e r t h an t h at of t he f at h e r .

Accordi ng t o M anu she i s e n t i t l e d t o a t hous and 1

t i m e s gr e at e r r e sp e c t an d re ve re nc e t h an t he f at h e r .

She ha d t he supr e m e con t rol o f t he h ous e a n d t he

hous eh old i ncludi ng t he fin anc e s Hi ndu law re cog
,
.

m ize s t he right of t he mo t h e r of t he wi dow of t he , ,

d aught er an d of t he s i s t e r t o possess prop ert y i n her

,

own ri gh t wi t h e xclus i ve con t rol ove r t he s am e eve n

, ,

when she i s a m emb er of a j oi nt f ami ly A mo t h er has .

an e qu al ri gh t wi t h t he f at h e r t o t he gu ardi ansh i p of

her chi ldre n On t he deat h of t he f at h er she has an

.

absolu t e right An i de al H i ndu wi fe i s n ot e xp e c t e d

.

t o do a nyt hi ng in t he wa y of ea rn i ng her l i ve l i hood .

She has be e n e xon e r at e d from t hi s l i abi l i t y by virt ue

of t he sup eriori t y of her mot he r funct i on M al e s -
.

h ave be en m a de re sponsi bl e e ven for t he m ai n

t en an ce et c of unm arri e d g i rls an d wi dows t hough
,
.
, ,

t he l at t er are n ot deb arred from acqui ring proper t y

1
M ann 11 . 1 45 .
 S O C IAL I D EAL S AND AI M S 1 47

by inherit ance by gift or by their own s kill In no , , .

c as e h a ve m ales any control over t he propert y of

fem ales in law ,
.

The H i ndu m arri age is a s acrament an d as such , ,

in t heory indissoluble Says Manu :

,
.

The whole dut y i n bri e f of husb and an d wi fe , ,

towards e ach o t he r i s t h at they cross not an d wander

n ot a p a rt from e ach o t her in t hought word an d deed ,

un t il d eath And t he promise i s th at the y who

.

right e ously disch arge t hi s duty here sh all not be

p arted h e re a ft e r by t he d e ath of the body but sh all, ,
”1
be t oget h e r i n the worlds b eyond also .

Sw ami Da yan an da interpret s t he ancient R i shi s

a s d i s a pproving of s e cond or thi rd m arri ag e s on the

d e at h of husb ands an d wives (Manu is suppos e d t o

lay t his inj unct i on on wi dows only ) 2
Accordi ng to .

t he Sw am i t he more a pprove d Opi ni on is t h at ne i t her

wi dows nor widowe rs should rem arry but he f ollows ,

t he anci e nt law— gi ve rs in s anct i oni ng sex unions i n

the c as e of p ersons who on a ccount of t heir physic al ,

t e nd e nci es or for t he s ake of h a ving o ffspring st and ,

in n ee d of t he s ame H i ndu author it i es an d Swami .

3

D ayan an da kn e w t his doctrine by t he n ame o f

N i yoga an d for i t t he l at t e r has b e e n very furiously
,

a t t a ck e d by bo t h for ei gn e rs an d Indi a ns who h a ve

d e ri ve d t h ei r i de a s of mor ali t y from l at t e r day -

Chri s t i an i t y Eve n i n t he Ary a Sam aj t here i s much

.

di vergence of opi ni on on t he ques t ion Some are .

M ann ix Se e The S ci en ce Soci a l Org a n i za

1
. 101 ; v . 1 65 . o f
t i on , by B ha g a va n D a s , p . 21 1 .

2
I bi d .
, p . 212 .

3 Se e M a n u v . 1
58 , 1 59 ,
a nd 1 60 . B ha g a va n D a s r ea ds t hes e
x
t e t s as a in
g epl c qu l a r es t r i ct io ns on m e n a n d wo me n . Se e p . 21
3
o f hi s b k
oo ,
 1 48 A RYA S A M A]

thoroughly in favour of second m arri ages others

a ccept N i yoga in theory bu t at the s ame t ime hold ,

th at it c annot be practised in modern conditions o f

life Those who are in touch wi t h a dvanced soci al
.

thought in Europ e are in a position to s ay th at a ft er ,

all the ide as of Dayan an da on N i yoga ar e not so

,

s t r a nge as some Chri s t i an mission aries would li ke to

m ake out much less are they immoral In an y c ase
, .
,

Dayan an da does not lay down an y rule for wom e n

which he does not apply to me n also an d i n so doi ng ,

he is only following t he spi ri t of t he anci ent law

g i vers There
. ar e cer t ain cond i t ions in wh i ch they
a llow men to rem arry eve n i n t he l i fe t im e of ano t her

wife for ex ample if t he wi fe be physic ally inc ap able

,

of be aring children or has fall en i n t o drunkenness ,

1

or immorality or even i n t he c ase of ut t e r i n com

,

p a t i bili t y of t emp e r b u t in s i m i l ar condi t ions t he

wife t oo has t he l i bert y of rem arrying in the li fe

, ,

time of her firs t husb and for example if t he ,

husb and be i mpot en t or i f he d e s e rt hi s wife or if

‘a
, ,

he f all int o bad h abi t s or is n ot he ard of for a number ,

of ye ars an d so on In sp e ci al c ases Hi ndu law

,
.
,

s anct ions polyg amy also t hough only under very ,

e xcep t ion al circums t anc e s Wh at i s rem arkable i s t he .

spirit of f airness whi ch underli e s t he anci en t law of

m arri age an d t he consciousn e ss t h at t he se x di fferenc e s
are so compl e x an d t he whole ques t i on so di ffi cul t a s

to m ake l eg al ri gidi t y an d uni formi t y unde sirable

I an d unfortun ate I t i s such l e g al rig i di ty t h at has
.

brought the sex ques t i on i n t o t he forefron t of

politi cs in Europe with all the agit at ion and unrest
,

1
M an n i x . 1 8, a sol 80 ; Y j n ava lkya
a
'
,
p 4
. 18
,
v .
73 .

3 Mann ix ,
 CHA PTE R III

OR GAN I Z ATI ON OF TH E AR YA SA MA ]

mtw afi affi 111 it it s

f W m:HER M
mm ? 111
11 m3 6 new
fi qaars fi iq
v 11 11 31 m3 1 s o 1 1.

“
I n t e llig e n t ,
s u bmi s s ive ,
re st u n i t e d f r i e n dly
,
and

k in d ,
s ha r i n g e a ch o t he r s
’
la bo u r s . C o me , s pe a k i n g
sw e et l y e ac h one to t he o t he r . I ma k e yo u o n e
i n t e n t i-on e d a n d on e - mi n de d .

At h . III .
, 3 0
, 5 .

I . I n Gen eral
THE most s t ri kin g fe ature in connection with t he
_ A rya Sam aj whi ch m akes i t at once t he most
,

powerful an d t he most i nfluenti al of all re form move

ments in t he count ry i s i t s compl et e and wonderful,

organizat i o n Every Arya Sam aj is a uni t i n i t self

. .

Gen er ally t here i s on e i n e very ci ty or vi ll age whi ch

has com e un de r i t s influe nce but in som e c i t i es there ,

are more th an on e ei t he r on a ccount of t he di st ance s

,

sep arati ng t he di ffe rent p arts of t he s ame ci t y or on ,

a ccount of some sl i ght d i fferences i n pri nci pl e The .

l at t er di sti ncti on i s mos t ly confined t o t he Punj ab ,

t he N W Frontier Province Sindh an d B aluchist an

. .
 O R G A N I Z AT I O N 1 51

2 . M embershi p
Effective membership involves (a) the accept ance
of the Ten Princi ples (b) t he p ayment of on e per
’
cent of one s income ei t her monthly or ye arly to
.
, ,

wards the revenues of the Sam aj (c) attend ance at

meet i ngs (d) ri ght conduct .

Every Ary a Sam aj enti t l e d to send represent atives

to t he Provinc i al Asse mbly is supposed to consist o f
at le ast ten e ffective m e mbers .

3 . Weekly Servi ces

The Sam aj meets once a week f or congreg ation al
service which consists gen e rally of (a) H oma
, ( )
b
singing of hymns c
( ) pr a y e r a n d sermon d
( )
lecture The s e rvice can be conducted by an y me m
.

ber reg ardless of c ast e whom t he o ffi c ers of the

, ,

Sam aj sel e ct for the purpose The Sam aj does not

.

ord ai n mini st e rs or pri e s t s Any l aym an can offi ci at e

.

at the servic e s or at ceremonies an d be a ske d to ,

lecture The we ekly servi ce m e eti ngs are open t o the

.

publi c an d no di sti nction is m a de b etwe e n m e mbers

,

an d non memb e rs or betwe e n Hi ndus an d non

-
,

H i ndus Int o t he Church of God anybody can come

.

an d occupy an se t h l i kes N s t s res rved

y a e o e a ar
. e e ,

excepting for the Pre si dent and the Secret ary .

4 . E x ecu ti ve Commi ttee

The affai rs o f e ach Ary a Sam aj are governed by
an ex e cutive committee cons i s t i ng of five elected
o ffi cers an d as m any memb ers as may be e lected
a ccording to the s i ze of the Sam a j Only e ffec t ive .

members can vote in t he elect ion of o ffi cers an d the

committee The o ffi cers are five : (a) President ;
.

M
1 5 2 A RYA S A M AJ

b
( ) Vi c e P resi dent (c) Se cre t ary (d) Account ant
-

( )
e Li br a ri an Th e y .mus t b e e ff e c t iv e m e mb e rs
t h ems e lve s t h at i s all The y ar e e lec t ed for t he
.

ye ar at an annu al m eet i ng conve n e d for t he purpos e ,

where t he vo t i ng I S don e by b allo t A t t hi s annu al .

m ee ti ng t he out goi ng o ffic ers an d t he commi t t e e

rende r t o t he g en er al body an a ccoun t of t he i ncom e
an d e xp e ndi t ur e of t he Sam aj duri ng t he ye ar
’
t og et h er wi t h a r e port of t he y e ar s worki ng a ft e r

whi ch t he m e et i ng proc e e ds t o e l e ct o ffi c ers an d com

mi t t ee for t he com in g ye ar The out go ing office rs .

an d c omm i t t ee a r e e l i g i bl e for r e e l e c t i on In t he -
.

l arg e r Samaj es t he g en er al bo dy of m emb ers i s

,

d i vi d e d i nt o groups of t en for e l e ct i ng r epre s en t a ,

t i ves on t he c ommi t t e e Thi s i s i n a ddi t i on t o a few

.

m emb ers n ot e xcee di ng fi ve who are e l e c t e d by t he

, ,

whol e body of memb ers The Sam aj may m ee t .

mont hly or l e ss fre qu ent ly for t he t rans a ct i on of such

busi n e ss as may be re f e rre d t o i t by t he comm i t t ee ,

or by t he o ffic ers or on t he re qui s i t i on of a c ert ai n

,

numb er of m emb ers for t he consi derat i on of such,

propos als as t h ey wi sh t o be consider e d by t he gen eral

bo dy .

F or f ai lure t o pay t he re qui r e d one per cent of .

incom e or for ot her mi sconduct t he Sam aj may

, ,

susp end a m emb er or may re move hi s n ame al t o

,

g et h er from t he r egi s t er of e ffe ct i ve m emb ers Thi s .

is no bar t o readmi ss i on at t he di scre t i on of t he com

mi t t ee from whose de ci si ons i n all m at t ers there i s
, ,

moreover t he ri ght of app e al t o t he general body

,
.

N ei t h e r t he commi t t ee nor t he g e n er al body is em

powere d to m ake ch anges in the creed or the const i ,

t u t i on of the Sam aj
,
.
1 54 A RYA S AM A]

centres for the m ai n body The p arent Sam aj .

’
a dmi t s a dul t s only The young m en s Sam aj a dmi t s
.

all an d i ns i sts on no t hi ng mor e t h an a b e l i e f i n Go d

,

an d t he p aym e nt of a t rifli ng mon t hly subscript i on .

8 . M eeti n g P laces
Every Arya Sam aj has i t s meet ing pl ace In the -
.

princi p al ci t i e s all ove r Indi a e xc e p t i ng p erh aps i n

,

t he D e cc an i t owns an d poss e sses splendi d bui ldi ngs

, ,

i i e a -
i,
e —
cons s ng of l ct ure h lls comm t t e rooms etc In
t , .

sm all er pl ace s it hi re s rooms for meeti ngs The .

young m en s Arya Samaj es gener ally use t he premi ses

’

of t he m ai n body but i n some pl ac e s t he y h ave

,

s e p ar at e rooms of t h ei r own In som e pl ac e s t he

.

pre mi ses are us e d for d ai ly pr aye rs an d for club

purpos e s as w ell Every Arya Sam aj i s suppos e d t o
.

arr ang e for t ea chi ng H i ndi an d Sansk ri t t o such of i t s

m embers as do n ot know t hose l angu age s In ve ry .

’ ’
m any pl a c e s t he Sam aj m ai nt ai ns b oys an d gi rls
schools t h at are op e n to t he publi c ; in o t he rs it
gen e rally employs a P andi t t o do t he work of t e ach
i n g on t he pre mi s e s of the Sam aj To i t s educ at i on al
.

work howe ver we propos e t o devote a sep arat e

, ,

ch apt e r .
 CHA PTER IV

THE AR YA SA MA ] A N D P O I TI L CS

« 1 1 1
11 11 1 2 11 1 1 2
11 111 2 11 11

fi a w m n 1 11

w ma efi a a 11 11 11

m agm a1
6
-
13 6 11 3 11 m3 2 1 33 1 1 e a

A s hea ve n a n d e a r t h a r e n o t a f r a i d a n d n e v e r
s u ff e r lo s s o r ha r m, e v e n s o my s p i r i t f e a r n o t t ho u .

A s d a y a n d n i g ht a r e n o t a f r a i d , n o r e ve r s u ff e r
lo s s o r ha r m, e v e n s o my s pi r i t f e a r n o t t ho u .

A s s u n a n d mo o n a r e n o t a f r a i d , n o r e v e r s u ff e r
lo s s o r ha r m, e ve n s o my s p i r i t fe a r n o t t ho u .

A S B ra hma n ho o d a n d p r i nc e ly p o w e r a r e n o t
a f ra i d , n o r e v e r s u ff e r lo s s o r ha r m, e v e n s o m i i t
y ps r

f e a r n o t t ho u .

A s w ha t ha t h be e n a n d w ha t s ha ll be f e a r n o t , n o r
e v e r s u ff e r lo s s o r ha r m, e ve n s o my s p i r i t fe a r n o t
”
t ho u
— —
.

At h I I , 1 5 , 1 6. . .

I . N ot a P oli ti cal or A n t i -
B r i t i sh M ovemen t
THE fore i gn rul ers of Indi a h ave never been qui te
h appy about t he Arya Sam aj Th e y h a ve always . .

di sl i ke d its i ndependence of t one an d i t s prop ag and a

of self confi dence self h e lp an d self reli ance The
-
,
-
,
-
.

1 SS
 1 56 A RYA SA M A]

n ation al side of i t s a ct i vities has arous e d their anti

p at hy The y can n ot look with favour on an indi gen
i

ous movement whi ch accordi ng to t hem can do bi g , ,

t hi ngs wi t hou t t h ei r h e lp an d g u i d anc e an d wh i ch ,

has es t abli sh e d a sort of Gove rnmen t wi t hi n t he

Governm ent The progre ss i t has m ade t he hold
.
,

whi ch i t has e st abli shed for i t s elf on t he mi nds of t he

peopl e t he popul ari t y whi ch i t has won i n spi t e of
,

i t s h et erodoxy an d i t s i conocl asm among t he H i ndus

’
1

t he i nflu e nc e whi ch it poss e sses t he i mmense go ,

I whi ch ch ar a c t e riz e s i t i n all i t s doi ngs t he n at i on al ,

spi ri t whi ch i t has arous e d an d deve loped a mong t he

H i ndus t he re a dy self sacri fi ce of i t s m e mbers t he
,
-
,

inde p endence of t hei r t on e and t he r api dit y wit h

whi ch t he movement has spr e a d t hroughout Indi a ,

an d l as t bu t n ot l e a s t t he sp i ri t of cri t i c i sm wh i ch
, ,

i t g en erat e s h a ve won for i t t he suspi ci on of t he

,

rul i ng bure aucra cy Thi s suspi ci on has more t h an .

onc e brought on i t s members t he wra t h of t he

au t ho ri t i es i n t he sh ap e of d e port at ions prose ou
, ,

t i ons di smi ss als et c

, , .

N eve rt h eless t he f a ct t h at the Ary a Sam aj has

,

bee n abl e t o do so mu ch wi t hi n i t s short li fe of about ,

t hi rt y fi ve y e ars an d has spr e a d so e x t e nsively an d

-
,

ra pi dly is an incont e st able proof of t he general

,

fai rn e ss of B ri t i sh Government i n In di a .

In orde r t o gi ve t he r e ader a f ai r i de a of bo t h s i de s
of t he que s t i on we i n t e nd t o gi ve som ewh at c0pi ou s
,

ext ract s from t he wri t i ngs of t hos e who h a ve t ri e d

t o di scre di t t he Arya Sam aj as a pol i t i c al an d an t i
Bri t i sh movem en t We wi ll begi n wi t h t he wri t i ngs .

of on e who i s b eli e ved t o be a mong i t s mos t vi rulent

an d bitter critics occupying at t he s ame t i me a ,
1 58 A RYA S A M A J
a lleged to be t ran slat i on sli n t o English of those used by
the Swami in his wri tings ; refersgt o the useful soci al
wor k done by t he Sam aj an d concludes ,
These
an d m any other new d e p artures conceived in the

s ame lib eral spirit at first provoked the vehemen t

hostility of the orthodox Hindus who at one t ime ,

stopped all soci al int ercourse with the Arya reformer .

But where as i n other p art s of Indi a the ide a of soci al

, ,

reform c ame to be a ssoci ated with t h at of Western

a scend ancy an d th e refore we akened an d g ave way
,

before the rising t ide of re a ct ion ag ai nst th at ascend

ancy it has be e n a ssoci at ed in the P unj ab wi t h the
,
’
cry of Ary a for the Aryans an d the pol i t i c al a cti ,

vi t i es of t he Arya Samaj or at le a st of a number o f

‘
'

, , ,

its mos t promi nent m emb ers who h ave figure d con
spi cu ou sly i n t he a n t i Bri t i sh a g i t at i on of t he l a st
-

few ye ars h ave assure d for i t from Hi ndu orthodoxy

,

a m e a sure of t ol e r ance an d even of goo dwill whi ch

i t s soci a l a c t i vi t i es would cert ainly not o t herwise

h ave r e ceived Th at t he Arya Sam aj which shows
.
,

the impre ss of We stern influence in so much of its

soci a l work should at t he s ame t i m e h ave a ssoci ated
,

i t self so i nti m at ely wi t h a poli t i c al movem ent direct ed

a g ai nst Bri t i sh rul e i s one of t he m any anom alies
,

”
presented by the problem of Indi an unre st .

2 . Si r V . Chi r al ver su s t he A rya Sa maj

The f a ct s on whi ch Si r Valent i ne Chirol has re li e d
in respect of hi s conclusi ons may be thus enum er at e d
“
Th at i n t he R a w alp i ndi riots in the ye ar 1 9 0 7
( )
I

the ri ngle ade rs were Aryas .

Th i n t he vi ol e nt prop ag and a which for

( )
2 at

a bout two ye ars preceded the a ctu al outbre a k o f

 TH E A R Y A S A M A ] A N D P O LI TI C S 1 59

violenc e n one figured more prominently th an Lal a

Laj pat R ai an d Aj it Singh both prominent Aryas
,
.

(3 ) Th at in cert ain leg a l proceedings t a k en a g ainst

another Ary a B h ai Parm
, an an da some letters were
,

produced written by Laj p at R ai t o Parmanan da

while the l atter was in Engl and in 1 9 0 5 in which some
,

poli t ic al wor ks had be en a s ked for f or the use of

students an d cert ain Opinions had been expressed

about politic al conditions in the Punj ab .

(4) Th a t this B h a i P a r m an an da w as found i n

possession of various formul a f or the m anuf acture

of bombs .

(5) Th a t in
,
P ati al a the,
Ar y as constituted t h e

gre at m aj o rity of defend ants 76 in number,

who were put on their tri al f or seditiou s

pra ctic e s an d th at so seri ously were t he ch arges
felt to reflect upon t he Ary a Sam aj as a whole th at
one of its le ading members was bri efed on its beh al f
f or the defence .

6
( ) Th a t ,
though it is impossible to s ay .

hO w far the evidence outlined by Counsel for the

prosecut ion would h ave borne out the Ch arges ,

one may properly a ssume i t to h a ve b een of a very

formid able ch ara ct er for a fter the c ase had been
,

opened ag ai nst t h e m t he d e fend ant s h astened to send

in a peti t i on i nvoking the cl e mency of t he M ah araj a
an d express e d t herei n their deep sorrow for any
conduct open to mi scons t ruct ion t endered their u n
,

qu alified apolo gy for any indiscreet a ct s they might

h ave committed an d tes t ified their gre at abhorrence
,

an d a bsolute detest a tion of an archists an d sedition

i st s Wh e reupon Hi s H i ghn e ss ordered t he pros e ou
.

tion to be a b andoned but b anished the defend ants

,
1 60 A RYA S A M A]

from hi s St at e an d
d e cl ar e d th ei r posts to be for
fe i t e d by such as ha d b ee n i n hi s s e rvice a n d only ,

i n a few c as e s we re t hese puni shm en t s subs e quen t ly

r e mi t t e d .

(7) Th t S h K rishn V rm whom t h

“

a a
y i a a a ,
e

founde r of t he Arya Sam aj a ppoi n t e d a m em ber of

t he firs t gove rn i ng body i n hi s l i f e t i m e an d a ft e r hi s
,

d e at h a t rust e e of hi s wi ll has s ai d t h at of all move

,

m en t s i n In di a for t he poli t i c al r e g e n er a t i on of t he
count ry non e i s so p ot en t as t he Ary a Sam aj an d
, ,

t h at t he i d e al Of t h at soci e t y a s procl ai me d by i t s
,

founder is an absolut e ly free an d i nde p endent form

,

of n at i on al Governm ent .

N ow i t i s a gre at pi t y t h at m any of t h e s e s o c a lled

,
-

f a c t s should be ei t he r unt rue or m er e ly h alf t rut hs -

’
t h at a wri t e r of Si r Va l e n t i n e Chi rol s pos i t i on should
h ave b e en gui lt y (or) of n ot g i vi ng ch apt er an d ve rs e
for hi s qu ot at i ons (b) of suppre ssi ng i mport ant fa ct s
whi ch mus t be wi t hi n hi s knowl e dge an d whi ch
t hrow qui t e a di ffe re n t li gh t on t he i nci d e n t s r e li e d
on b
y h i m ; ( )
0 of h a ving i gnor e d e v i d e nc e wh i ch
sh at t e rs hi s c as e t o i t s found at i ons ; an d (cl) gen er ally
of suggesti o falsi .

3 . R ep ly lo Si r V . Chi rol s Charges

The t ru e f a c t s are as f ollows
( )
I T he s o c all e d
-
Ary a r i ngl e a d e rs in t he
R aw alpi ndi ri ot s we re all a cqui t t e d by a Euro pe an
j udg e a s eni or m e mber of t he
,
who pr e s i ded
over t h ei r t ri al a n d who f ound t h at t he e vi d enc e
pr o duc e d by t he pr os e cu t i on ag ai ns t t h e m was f als e
"
a n d f abri c at e d Thi s j u dgm e nt w as n e ve r cont e st e d
by t he Gove rnm en t an d t hes e f a cts ought t o h ave
,
1 62 A R YA S A M A]

d
( ) Th at even Lord M orley could not do so and ,

that i n his revised speeches s i nce published in

,

boo k form his lordshi p has consi dered i t n e cess ary

,

to de lete almost all accus at i ons th at he had m ade

a g ains t L aj p at R ai in t he House of Commo ns in

j ustific at ion of hi s poli cy of d e port at ion i n 1 90 7 .

( )
e Th at L a j p at R a i h as t horoughly vindic a t ed
his poli tical ch ara cter by Ob t ai ni ng j udici a l
ve rdi cts i n his f a vour in t he hi ghest court s in
Indi a an d i n Engl and i n sui t s which he l aunched
,

a g ains t powerful j ourn a lists in th e se countries .

()f Th at he h a s n e ver conce a l e d hi s poli t ic a l

Opi n i ons and even Si r Va lent i ne Chi rol has given
,

him i n on e pl ace a ch ara ct er for frankness

, , .

(g) Th a t Indi a ns of t he h i ghest s t a nd i ng ( some

of t he m i n the confidence of t he Government )
men of admi t t e d ve ra ci t y and unimpe ach able
—
character h a ve publicly associ ated wi t h hi mboth
before an d a fter his deport ati on an d h a ve spo ken ,

an d wri t ten in his f a vour i n most un amb i guous

terms .

( )
i i Th a t the str a y expressions culled from his
let t ers produc e d i n t he c ase ag ai ns t B hai Par
m an anda were fully expl ai ned by hi mon o ath i n t he
course of Bhai Parman an da s t ri al an d no e x cep
’
,

tion whatever was t aken t o his s t at e m e nt ei t her

by t he Court or by t he Gove rnmen t Prosecutor .

(4) Bh a i P a rm a n a n d a h as a lw a ys d e n i ed t h a t h e w a s

ever i n possess i on of an y formul ae for t he m anufa c t ure

m
of bo bs though hi s deni al was n ot a ccept e d by t he
,

Court .

(5) a n d ( )
6 It is well known i n the P unj a b t h a t t he

P ati al a prosecution was due t o the over ze al of a -

 TH E A RYA S A M A ] A N D P OLITI C S 1 63

retired B ritish P olice Offici al and instituted by the

,

St at e unde r the impression th at the B rit i sh Gove m

m e nt would be gr at i fied t here by As soon however as
.
, ,

it was found th at t he re was pra ct i c ally no e vidence

in support of t he s e rious ch arges brought for
ward —t h at e ve n Si r Lo uis D ane t he Lieuten ant ,

Govemor of t he P unj ab one of t he gre at e s t enemi e s

,

t he Ary a Sam a j ha d had gi ven a sort of certific at e

,

to t he Sam aj exoner at i ng t he l at t e r as a body

i i —
from an y ch arge of s e d t on His Highness bec ame
a nxi ous t o s t op t he proceedi ngs The pet i t i on referred
.

to by Si r Val en t i ne Chi rol was t he ou t com e of c e rt ain

nego t i at ions be t we e n t he St at e an d t he defend an t s ,

an d con t ai ns no a dm i ss i on of gui lt or of an y tru t h

in t he ch arg e s brought ag ai nst t he d e fend ants The .

order of b anishmen t was in t he n at ure of s a ving

the fa ce of t he prosecut ion Severa l of t he defend
.

an t s belong e d to Bri t ish territory an d most of t he ,

o t h ers if not all we re allowed t o re e nt er t he St at e

, ,
-
.

Som e of t hem are at t he pres ent moment i n t he

service of t he St at e th at nomi n ally b anished t hem .

In f a ct we are not aw are of an y n ative of t h at St ate

,

a g ai nst whom the ord e r s t i ll subsis t s B u t the most .

Si gn i fic ant f a ct is th at t he princip al a ccused in the

c ase t he P re s i dent of t he Pat i al a Arya Sam aj who

, ,

was a Bri t ish Indi an o fficer of hi gh r ank (an E x e cu

t i ve Engi ne e r in t he len t t o t he St at e is st i ll ,

in t he s e rvic e Of t he British Governmen t an d in full ,

enj oyment of hi s r ank an d s al ary These f a ct s must.

be known to Si r Val en t ine Chi rol since th e y were ,

publ i c property at t he t i me when he brought out his

book The o fficer in question we may add received
.
, ,

hi s full pay for the period durin g wh i ch he was unde r

1 64 A RYA S A M A]

suspension p en di ng t ri al an d on t he a dmi ni strative

,

s i de hi s c as e was de ci de d by t he Vi c e r oy i n Counci l .

(7) W i t h r e g a rd to M r S h y
.a m j i K r i shn a V a rm a ,

t he f a c t s ar e a s follows
In 1 88 1 or 1 88 2 whe n t he Swam i Dayan an da
,

a ppo i n t e d hi m a t rust ee in hi s w i ll a s on e of

t he g o verni ng body of hi s Pr e ss M r S K Varm a

,
. . .

ha d n ot e xpr e ss e d an y p ol i t i c al op i n i ons Swam i .

Dayan a n da s wi ll cr e a t e d no t rus t of t he Ary a

’

Sam a j . I t only cr e a t e d a t rus t of t he prop ert y wh i ch

be long e d e xclus i ve ly t o hi m i n hi s own ri ght an d ,

whi ch he ha d a cc e p t e d i n gi ft for publi c purpos e s

a n d whi ch was un d e r hi s sol e con t rol Among .

t h e s e t rus t ee s w e re a numb er of p e rsons who

n e ve r bel ong e d t o t he Ary a Sam a j as for e x ampl e , ,

t he l a t e M r Jus t i c e R an a de of t he Bom ba y H i gh
.
,

Cour t . Mr Varm a was t h en h ol di ng a hi gh posi

.

t i on i n a n at i ve St a t e a n d for a num ber o f ye ars

,

a f t e r t h at he e nj oy e d t he confid e nc e o f h i gh Bri t i sh

o ffici als (Pol i t i c a l Ag en t s of t he n a t i ve St at e wh ere he

s erve d Age n t t o t he Governor G en eral an d o t h e rs)
,
-
,
.

Mr Va rm a den i e s t h at he e ve r was a r e gul ar

.

memb er Of t he Sam aj an d i t i s well known th at

, ,

imm e di at e ly befor e l e a vi ng In di a for good he was ,

on e xc ee di ngly ba d t erms wit h t he Arya Samaj es

i n g en e r al an d wi t h t he le a di ng Arya Samaj i st s
,

i n p ar t i cul ar The opi ni ons of Mr Varm a about

. .

t he Ary a Samaj ar e n ot t he Opi n i ons of t he l at t e r ,

y e t t h e r e i s no t hing i n t he e xpr e ss i ons quo t e d

whi ch i n an y way just i fi e s t he conclusi ons of Si r
Va l en t i ne Chi rol On e i s i n t he n at ure o f a proph e cy
.

”
l
an d t he ot her t a lks of an i deal wh i ch i s a s d i ffer e n t

fromL act u ali t i eS as it is remo t e from pr a ct i c a l polit i cs .

 16 6 A RYA S A M AJ

P rovinces for the ye ar 1 90 1 Th at the Aryas are

would be poli t ici ans is t rue but th at they are so
-
,

bec ause t h e y are Arya s is a proposition in the highest

degree doubtful .

The poi nt has ag ai n been di scussed at some lengt h

in the Cen su s R ep ort for 1 9 1 1 by Mr Blunt .
,

Of t he s ame Uni t e d P rovinc e s an d we m ake no ,

a pology for the followi ng somewh at voluminous

extra c t s the refrom (p age 1 3 5 et C ) ,
.

Long ag o t he Sam aj was ch arged wi t h being a

mere poli t ic al soci et y wi t h obj e ct s and Opini ons o f ,

a dubi ous ch ar a cter ; an d of l ate the ch arge has

ag ain been m ade an d wi t h gre ater ins i s t enc e,

The .

he ads of t he ch arge s ee m t o be t hree — fi rst ly t h at ,

m any promi n en t Arya s are poli t i ci ans wi th opini ons

not above su spi ci on ; secondly the Sam aj s t rongly 1
,

support s t he Gau r akhshi n i movem ent an d t hi rdly ,

t h at t he Sam aj gr os sly at t acks o t her reli gi ons .

As regards t he firs t all e g at ion i t i s doubt less true ,

.

The Arya Sam aj has man y poli t i ci ans of good an d 2

bad repute i n i t s r anks There is of course .

, ,

no doubt wh atever t h at the Sam aj d oct rine has

a p at rio t i c Si de The Arya doctrine an d
.

the Arya e duc at ion alike s i ng t he glories of anci ent ‘

’
Indi a and by so doi ng arouse t he n at i on al pride
,

of its di sciples who are m ade to fe el th at their

,
’
country s his t ory is not a t al e of continuous humi li a
j
tion Pat riotism an d poli t i cs are not synonymous
; ,

but the arousing of an interest in n at ion al affairs

is a n atural resul t of arousing n ation al pride M ore .

1
I thn p i i n f A g l I di
e o n o ll ti l i t p li t i c
o n o- n a ns, a na on a s o s a re
s u s p i c i ou s .

3
I t wo uld ha ve b ee n more a cc urat e t o wr i t e so me in p l ace
of ma ny .
 TH E A RYA S A M A ] A N D P OLI T I C S 16 7
over t he type of man to whom the Arya doc t ri ne
,

app e als is also the type of man to whom poli t i cs

appe als vi z t he educ ated man who des i res his

, .
,

count ry s progr ess not ult ra conservative with

’

the ultra conservat i sm of the E ast but to a gr e ater , ,

or l e ss e xtent r eru m n ovarn m ca pi dn s et cap ax

,
It .

is n ot t herefore surpri si ng th at there are politici ans

among t he Arya Sam aj But i t is impossible to .

d e duce from t hi s t h at the Ary a Sam aj as a whole , ,

is a poli t i c al body From the first the Sam aj has

.

consi stent ly affirmed th at it i s not concerne d with

polit i cs has l ai d down this principle i n various rules
, ,

has discouraged i t s members from t aking p art

in them an d di s avowed t hei r a ct ions in express
terms when t hey ne e de d dis a vowal The .

posi t i on ind e e d is t h at t he t ree has been judged by

i t s fruits the society by the a ction of its members
, .

The j udgment whether right or wrong , ,

i s at all even t s n atural but i t neve rtheless seems to ,

me to be absolutely necess ary t h at a d i s t i nction

should be dr awn between the a ct i on of the Sam aj
a s a whol e an d t he a ction of its i ndividu al mem bers
—Or to go t o the utmost lengt h of i t s individual
, ,

s a bhas h
(though the a ttitude of most s a b a s a s of ,

t he c e n t ra l S a bha has alw ays been corre ct )

,
.

Mr Blunt t hen quotes the Opinion o f Mr Burn

. .
,

an d a dds

Te n ye ars l ater t here seems no n eed to al t e r,

t hi s Op i ni on s a ve t h at on e may p erh aps s afe ly put

,

i t i n even l e ss undeci sive t erms an d also a dd t he ,

ri der t h at Aryai sm of i t s very n at ure appe als t o

men to whom pol i tics will also appe al an d turns ,

out a st amp o f man who is li kel y to t ake some inter

N
1 68 A RYA S A M A]

n ation al affairs B ut h a ving s aid so much

.
3

, ,

no more can be s ai d The Sam aj as a whole i s not

.
, ,

a poli t i c al body all Ary as ar e n ot pol i t ici ans

,
an d ,

thos e Ary as t h at are poli t i ci ans h ave not necess arily

opi ni ons t h at le ad t o or connot e di sloyalt y .

As reg ards t he second argument Mr B lunt , .

begins by s ayi ng : The connection of the Arya

Sam a j with t he Gau ra khshi n i movement is a trifle
”
obscure discuss e s the posi t ion of t he founder and
,

the m embers i n rel at ion th ereto and t hen conclud e s : ,

“
The sum of t he m atter is t h at though the ,

Ga u r a khshi n i movemen t i n unscrupulous h ands i s

, ,

a politic al we apon an d t oo often is use d as such

, ,

yet wi t h t he m aj ori t y of its Hi n du adherents i t i s

, ,

st ill a reli gious m at ter pure an d simple With some .

Arya a dherents it may be also a m at ter almost ,

unconsci ously of re li gi on but wh atever t hei r

, ,

r e asons for supporti ng i t i t i s impossibl e t o suppose

,

t h at t hey ar e all i nsincere an d unsc r upulous i n

that support .

Wi t h referenc e t o t he t hi rd point Mr B lunt s ays ,

.

Th at t he at t i tu de of t he Ary a Sam aj to o t her

r e hg1 0 n s I S oft en Obj ect i on abl e c anno t unfortun at e ly , ,

be denied . The m at ter touches t he question

of poli t i cs however only at one poi nt an d t h at i s
, , , ,

how far the Arya Sam a j in at t a cking Chri s t i anity

, ,

can be s aid t o at t a ck t he Bri t i sh Governm e n t .

I t s e em s cert ain t h at t he Arya Sam a j do f e ar t he

spre a d of Christi ani t y The re i s no ques t ion t h at
.

Dayan anda fe ared i t i n p a rt bec aus e he

consi d e red t h at t he a dopt i on or ad apt at ion of any
foreign creed woul d end ange r the n at ion al fee li ng
he Wished to foster B ut no more th an t his can be
.
 170 A RYA S A M AJ

forms a p art o f the duties of Gri hasthas The colleges .

,

schools an d universi t ies i n va rious p arts of t he world

re pres e n t howe ve r i mperfec t ly t he B r ahmcharya
, ,

Ashram a All phi losophers an d re formers who re t i re

.

from t he t urmoi l of t he world and concentrat e t hei r

at t e nt i on upon t he problems of life an d de at h ar e

B an pr a st ha s B ut who are t he S an yasi s ? Surely all

.

Dharma S a bha s for t h ei r dut y i t is to poin t out the

p ath fe arlessly The Arya Sam aj in its collective
.

c ap aci t y i s a San yasi an d t here fore c anno t h ave , ,

a nyt hi ng t o do wi t h pol i t ics — for t h at would be

encro achi ng upon t he work of Gri hasthas—b e yond

’
rend eri ng unto Caes ar wh at i s Caes ar s due .

Our second quo t at i on is t ake n from a voluminous

work publi shed under t he j oi nt n ames of L al a
Munshi R am an d Profe ssor R am Deva of t he ,

Gu ru ku la Kangri in 1 9 1 0 an d entitled The A rya

, , , ,

Sa maj a n d i t s D etra ct or s
The Vedic church is undoubtedly a Uni vers al
Church It pre a ches t h at t he Veda was reve aled
.

in t he beginni ng of cre at i on for all ra c e s

cont ai ns germs of all science s —phys i c al ment al and ,

psychi c al B ut i t c annot be d eni e d t h at t he glor

.

i ous period of t he supre m e a chi e ve men t s of t he

Ve di c Church was t he bright period of Indi an
his t ory When Indi a was t he cen t re of Ve dic
.

prop ag and a an d mi ssi on ari es were sent from i t t o

di ffe ren t p art s of t he world i t was also t he se at of ,

a world wid e e mpi re a n d Indi a n k i ngs e x e rc i sed

-
,

di re ct soverei gnt y ove r Afghani s t an Ba luchi s t an , ,

Tibet e t c and Indi an coloni st s coloni ze d Egyp t

,
.
, ,

Rome Greece P eru an d Mexi co Wh en therefore

, , .
, ,

t he Arya Sam a j sings the glory of ancien t Indi a

 TH E A RYA S A M A ] A N D P OLITI C S 1 7
1

the l and of expositors of Reve aled Le arning the ,

s acred soil whe re Vedi c i ns t i t ut i ons flourished an d

p u t for t h t heir cho i cest fru i ts t he holy
,
coun t ry
where Vedic Phi losophy and Ve di c M et aphys i cs
a t t ai ned th eir high e s t de ve lopment the Sancti
,

fi e d Cli m e where l i ved exempl ars who embodi e d

i n their conduct t he lofti e st concep t ions of Vedic
—
ethic al t e achi ngs t he he alth forces of n at ion alism
-

receive an impe t us an d the a spi rat i ons of the young

,

n ation al i st who had p ersist ent ly di nn e d i n t o his e ar

the mou mfu l formul a t hat Indi an Hi story recorded
the l ament able t al e of cont i nuous an d uninterrupted
humi li at ion d egra d at ion forei gn subj ect i on e xt ern al
, , ,

exploit at i on et c fe e ls t h at hi s dorm an t n ation al

,
.
,

pri d e is aroused an d hi s a spi rat ions s t i mul ated I t .

is also t rue t h at t he n at ion ali sm which seeks t he

shelter of t he Ve dic Church i s a gre at ag ent of uni fi ca
tion of Indi an r aces and i s l e ast product i ve of r aci al
animos i ty or sect a ri a n bigotry The Arya Sam aj
.

t akes us b ack to a period of Indi an History long

anterior to the birt h of Z oro a s t ri an i sm Buddhism , ,

Chri st i an i t y an d M ahome dan i sm

,
R am a
an d Si t a Krishn a an d Arj un a ar e n a t ion al heroes
, ,

an d h e roi n e s of whose m a gn i fic e n t d ee ds a n d righ t

eons a c t i vi t i es all Indi ans — wi t hou t di s t i nct i on of

c aste creed or ra c e— mi gh t well feel proud The
, , .

Up ani sh ads an d t he Darshanas are in a peculi ar

m anner t he common h e ri t ag e of all Indi ans in whose
ve i ns flows t he blood of Kap i la j a i mi n i V i yasa and
, ,

P a tan j a li no m atter to wh at reli gi on the y belong

,

now If Sanskri t i s wonderfully p erfe c t in i t s

.

s t ruc t ur e an d c a p abl e of i nfin i t e developm e n t ,

the credi t i s du e t o the re mo t e ancestors of all

172 A RYA S A M A ]
Indi ans who lived and t aught ages before religious
squ abbl e s whi ch h a ve now spli t up t he childr en of
,

Indi a i n t o warring sect s were e ven dre amt of So ,

.

p at rio t i sm whi ch i s t he h andm ai d en of V e di ci sm

, ,

is loft y insp i ri ng V i t al i zi ng uni fying t ranqui lli zi ng

, , , , ,

soo t hi ng braci ng an d e xhil ar at i ng

,
Ins t e a d of .

fomen t i ng di scord i t promo t e s love an d fos t ers

,

h a rmony Ins t e a d of t e a chi ng Indi ans t o h at e

.

th ei r forei gn rul ers i t t en ds t o uni t e t he rulers an d

,

t he ruled i n a frat e rn al embr a ce bec aus e i t I nculc at e s ,

t he valu abl e hi s t ori c al t ru t h t h at cl a ss i c al cult ur e

d i rec t ly and mo dern Europ ean cul t ure i n di rectly were
derived from In di an sourc e s an d t herefore Europe ans , ,

bei ng t he de sc end ant s of t he di sci ple s of our for

a ,
a —
be rs re our bro t hers in Spi ri t t heir t ra di t i ons and
arts h a vi ng a common origi n wi t h ours .

The Ve di c Church suppor t s Indi an n at i on ali sm ,

n ot only by inspi ring n at i on al i sts wi th pr i de i n

t he p as t an d hOpe i n t he fu t ure but also by cre at i ng ,

reverence i n mi nds of non Indi an Aryas for Indi a -

t he b i r t h pl a c e nurs ery an d se a t of d e velopm e n t of

-
, ,

t he sys t e m of t h ough t wh i ch a lone has g i ven t hem

sol a c e of m i nd If d e vout Buddhis t s all over
.

t he worl d r e g ard Kapi lavastn wi t h fe e l i ngs of

profound revere nce i f t he m ent i on of t he very ,

word Pales t in e t ouches un t a pp ed Springs i n t he

Chri s t i an h e ar t Indi a an d e sp e ci ally t he p e ni n
, ,

sul a of Guj e rat where Dayan an da was born wi ll

, ,

b e come a pl a c e of pi lgri m age for Ary a s all ove r t he

world Though as we h a ve Shown above V e di ci sm
.
, ,

fos t e rs he alt hy p at rio t i sm which st at e sm anshi p ,

li ke t h at of M orl e y an d Mi n t o r e cogni zes as a force

t o be encouraged an d enl i s t e d on t he sid e of law ,
1 74 A RYA S A M AJ

The t hi rd of our quo t at i ons i s t a ke n from rt i cle an a

in whi ch t he wri t er b eli eved t o be a promi n e nt

,

m emb e r of t he o t he r sect i on of t he Sam aj revi ewed ,

a book publ i sh e d in t he form of a nove l by an ,

Anglo Indi an aut hor of very s t rong anti Indi an

- -

an d an t i Arya
-
Samaj i c views in whi ch i t was
,

i ns i nu at e d t h at t he Arya Sam a j was a sed i t i ous

body an d its i ns t i t ut i ons t he nurseries of s e di t i ous
prop agand a
“
Before we finish we want to st ate for t he one
hundredth t i me t he posi t i on of t he Arya Samaj i n
the cl e ares t possi ble t erms The Arya Sam a j an d
.

t he Ary a Sama j i st s a ccept t he fa ct of t he Bri t i sh

Governm en t an d beli eve th at under t he ci rcum
st anc e s i t i s t he b e st ki n d of Gove rnment th at Indi a
c an h a ve . A S such i t i s t he dut y of eve ry Arya
,

Sama j i st t o be a law abi ding ci t i z e n a nd to a dvance

-

t he c ause of pe a c e an d order The Arya Sam aj

.

m a kes no secret of i t s mission to m ake men bet t er ,

morally i ntellect u ally spiri t ua lly an d soci ally

, , ,
.

The Aryas c anno t but recognize that t hey h a ve

speci al t i e s reli gi ous soci al an d n ation al wi th all
, , ,

t hose who a cc e p t t he Ved a s a s t he i r Scrip t ures ,

an d a s such i t i s t he i r dut y t o d e ve lop an d bring

a bout i n t h e m all t hose t r ai t s of ch ar a c t er whi ch l e ad

t o m anl i n e ss frankness hon e s t y love of t rut h

, , , ,

gen e ros i t y ki ndn e ss sens e of j ust i ce an d f ai r pl a y

, , ,

i n Short to do eve ryt hi ng whi ch will con t ri but e t o ,

t h ei r soci a l e ffic i ency an d m ake t hem wort hy descen

dant s Of wort hy forbe ars (howe ve r r e mo t e ) I t is .

t h e i r m i ssi on t o unf as t e n t he ch ai ns of i n t ell e c t u a l ,

mor al reli g i ous an d soci al bon dage The Arya

, .

Sam aj is for everyt hing good in hum an n at ure an d , ,

 TH E A R Y A S A M A ] A N D P O LITI C S 175
’ ’
if loving one s country an d one s people i s good ,

the Sam aj st ands for it an d i s n ot ash am e d of

it The Ary a Sam aj s t a nds for progress on soli d
.

found at ions an d is t herefore eng age d in bui ldi ng , ,

up t he ch ara ct er of i t s people I t bel i e ve s in .

the ever t rue principles of a ssoci a tion co opera

-
,
-

tion an d org an i z at i on Wh at e ve r t he Sam aj does .

,

it does openly Our schools are op en our mee t i ngs

.
,

are open our services are open an d we ch allenge

, ,

anyone to gi ve one s i ngle proof of t he Ary a Sam aj

ha ving ever encourage d secrecy In fact t he com .

,

pl ain t som et im e s is t h at i t i s t oo out spoken an d too

op en I t s one outst an ding faul t has been t h at i t has
.

ever h at ed diplom a cy an d has p ai d t oo li t t le reg ard

to exp e di e ncy I t does n ot st ab peopl e in t he d ark
.
,

e i ther by words or b y deeds I t is not a body of .

sn a kes It discourages sycoph ancy an d double

.

de aling of all kinds Well if all t his le a ds to a .

,

desi re for pol i tic al freedom it has no re ason to say , ,

’
no t o i t
, .

If e ver the time comes when t he Arya Sam aj ,

out of fe ar or ou t of diplom acy or ou t of expedi

, ,

e ncy or for t he s a k e of pl e a s i ng an y hum a n b ei ng

,

or be i ngs s ays o t herwi se an d ch ang e s i t s pri nci pl e s

,

a n d i t s procedure i t sh all be f a lse to i t s God an d

, ,

H i s scri p t ures i t sh all be f a ls e t o i t s founde r an d

,

hi s mi ss i on and i t Sh all deserve t o die the de ath of

,
”
a worm .
1

’
I t Sho ul d be c arefully no t e d t h at Dayan an da s
followers do n ot say t h at he was n ot a gre at p at ri o t .

Hi s person al vi ews on poli t i cs he ha s expounde d in

1
F m ro an art i cl e ent i t e l dSr i R a m, R e vo t i on i s t , lu ”
publ i she d
in The V e di c M a g a zi n e a n d Ga r u ka la S a ma c ha r .
1 76 A RYA S A M AJ

hi s book c alled S attyarath P rakash H e s ays in

,
.
,

t he s i xt h ch a p t e r :
F orei gn Governm e nt p e rfectly free from reli ,

gi on s prej udi ces i mp art i al towar ds all t he n at i ves

,

an d i
t he fore gners — ki nd ben e fi cen t an d j ust
though i t may be —c an neve r render t he people
,

p erfectly h a ppy .

B u t he a dds t h at in the c ase of Indi a foreign

, ,

rule is due t o mut u al feud di fferences in reli gi on , ,

wan t of p u r i ty i n li fe la ck of edu cati on chi ld marri age

, ,
-
,

marri age i n whi ch the con tracti n g p arti es have n o

voi ce i n t he select i on of thei r li fe p art n ers i n du lgen ce -
,

in carn al gr a t i fi ca ti on s, f
u n tru th u ln ess an d other evi l

ha bi ts ,
the n eglect o f the stu dy f
o V eda ,
an d other

malp racti ces .

Elsewhere in t he s ame work he praises the

sup e rior soci al e ffici e ncy better soci al inst i tutions
, ,

s e lf sacri fi ce publi c Sp i ri t en t erpri se obe di ence to

-
, , ,

a u t hori t y an d p at rio t i sm of the rulers of Indi a and ,

t e lls hi s coun t rymen t h at

I t is t he poss e ssion of such sterl i ng qu ali t ies
an d the do i ng of such nobl e d eeds t h at h a ve contri
’
but ed t o t he a dvancement of Europe ans .

6 A Cri ti cal P has e

.

The Arya Sam aj has p assed t hrough a serious

cris i s For some t i me (1 90 7 t o 1 9 1 0 ) i t was t he
.

obj ect of s i ngul ar an d not very i nt elli gent perse cu

t ion on the p a rt of offici als who Should h ave known
be t t e r f Aryas in Governmen t service were sum
" ’

ma rily di smi ssed for t he si mple re ason th at t hey were

m embers or act ive members of t he Sam aj In
, , .

t he c a s e of a regi ment al clerk SO tre at ed it was ,

1 7s A RYA S A M A]

subst anti al re ason t o susp e ct t he org ani z ation of

an y e vil d e si gn ag ai ns t t he Gove rnment ; so i t
wa s d e ci de d t o i n a ugurat e a poli cy of conci li at i on
t ow ards t h em t he cre di t of which i s du e t o Lord
,

H ar di nge t he pres ent Vi ceroy an d t o Si r J ames

, ,

Me st on .
 CHA P TER V

TH E E D U CAT I ON A L P R OP A G AN DA

11111 1 1
1 1 1 1 1 1 1 15 1 1 1111 1
01
1 5511 1 111 51
"
f m
ar : 1 1 1 1111 11 11 1 11 1 11
B y T a pa r
and B r a hmacha rya t he holy s a in t s dr ov e
a w a y dea t h ( a t t a i n e d sa lva t i o n ) .

B y B r a hma cha rya di d t he y r ec e i ve he a ve n ly li g ht

f r o m Go d ”
.

At h . X L, 5 , 1 9 .

THE eighth of the Ten Principles of the Ary a Sam aj

poi nts out to t he Ary a th at he shoul d ende a vour to
di ffuse kn owledge an d di spel ignor ance The Sam aj .

a s a body an d i t s members in their indivi du al c a p a

,

ci t i es h ave a ccordi ngly been eng aged in educ at i on al

,

work of consider able import an ce In the Punj ab .

an d the U ni t e d P rovinces its work in exten t an d ,

volume is second to no ot her a gency e xc e p t t he

,

Governm e nt Christi an Missions m ai n t ai n a l arg e

.

number of schools of all ki nds but no s i ngle miss i on

,

can cl ai m to h ave a s m any schools for boys an d gi rls

a s t he Ary a Sa m a j .

’
On t he s i de of boys e duc ati on i t has t wo typic al
Colleges one affili ated with the Gove rnm ent Uni
,

versit y the other independent of offi ci al control

, .

79
‘
1 80 A R YA S A M A]

I . Daya n a n da A n glo V edi c College -

at La hor e
The duc ation al aims o f this inst ituti on may be
e

g at h e red from i t s o ffici al repor t s The first of t hese .

,

now out of prin t i s a valu able document as giving t he

,

genesi s of t his import ant inst i t ution in the l angu age

of one of its princip al foun ders an d we give two ,

extracts therefrom The following is the pre amble .

,

somewh at condensed of a draft scheme c i rcul at ed ,

for public di scussion be f ore the institution was

a ctu a lly st art ed

I t wi ll be conceded b y all right thin king minds -

th at t o secure t he best a dvant ages of educ at ion i t is ,

n e cess ary to m ake i t n at ion al in tone an d ch ara cter .

N o doub t sp ea king bro adly t he prim ary ai m of

, ,

educ at i on is t o de velop t he ment al facult i es to i n ,

vi g orat e t hem an d t o pr a c t i se them by proper an d

,

h ealt hy exerci se an d e duc ation i s s ai d t o be sound

a ccor di ng as i t a chieve s t h e se ends But however .
,

t rue an d incontrovert i ble this m i ght be i n t he ah

stract this single cri t erion of educ at i on is far from
,

t he tru e ide al of useful educ ation For it may be .

t aken for gr anted i ndep e n de nt ly of t heologic al con

,

si derat i ons t h at man lives and ought to live n ot for

, , ,

himself alone but also for t he good of t he communit y

,

in whi ch he moves an d of whi ch by birt h loc ali ty , , , ,

an d a nt ece de nts he i s a mem ber This i s t ermed his

, .

n ation alit y And as i t is i mpra ctic abl e t h at every

.

m e mber of a n at ion Should re cei ve thorough e duc a

t i on i t i s peremp t ori ly necess ary an d absolut ely
, ,

des i rable th at t hos e who do re ceive educ ation at the

,

n at ion al cost should receive i t in a m anner best

,

sui t ed t o m ake t he m useful members o f t he com

muni t y In f ac t t he s y stem of educ at ion Should be
.
,
 E D U C AT IO N A L P ROPA GAN D A 181

so de vised as to s t rengthen the ties whi ch n atur ally

bind individu als in t o a common n at ion ality On t he .

other h and it is equ ally cle ar th at a process of educ a

,

tion whi ch tends to loosen these ties or obs t ructs the ,

ben efi cent influence of educ ation from being f airly

e xtended to an d benefici ally oper ating upon the
, ,

uneduc at ed mu st be decl ared p arti al an d from the

, , ,

public point o f view undesirable , .

A cursory view will Show t h at the current system

o f educ ation is Open to this vit al Obj ection The rush .

of foreign ide as by the introduct i on of English

,

literat ure int o t his country has had no doubt the , , ,

e ffect of enlightening an d improving m any thous and

minds of a few of whom the count ry may well feel
,

proud B ut forei gn educ ation has produced a schism

.

i n society which is truly deplorable An educ at ed .

l
c as s has been cre a ted — a cl ass which moves by

itself a cl ass inc a p able of m ateri ally influ e ncing or ,

bei ng influenced by the uneduc at ed m asses an d a

,

cl ass wi thout precedent in any country on the e arth .

Thi s resul t s ad in i t self is the inevi t able consequence

, ,

of the one Sided policy of educ ation imp arted t hrough

-

a foreign agency for whom it was simply imposs i ble

,

t o appreci at e the in digenous wants an d to apply a ,

sui t able met hod .

B ut the mist ak e is not p ast remedy ; there is

still ample time to set m atters right did we but ,

kn ow how to use our opportuni ties The re act i on .

towards a n at ion al educ ation is a ss e rt i ng i t self

everywhere an d t he de m and for t he study of n at i on al
,

literature is growi ng Thi s poi n t s ou t to us t he

.

rem e dy n amely to m ake provisi on for t he effi ci e n t

, ,

stu dy of the n at ion al l angu ag e an d l i t er at ure an d

‘

,
 1 82 A RYA S AM A ]

c arefully to initi ate the youthful mind int o h abit s

x
x .
an d mo de s of life consistent wi t h t he n at i on al sp i rit

an d ch ar a c t er. We are not un aware t h at t he re are

at presen t ins t i t u t i ons i n t he P unj ab as t he L ahore
,

Orient al College which profess to gi ve le arned educ a

,

t i on i n Sanskri t bu t t he educ at i on imp art ed I n these

,

ins t i t ut i ons i s as one si ded an d therefore as defective

-
, ,

as t he e duc ation i n t he Government i ns t i t utions

whi ch profess to give a thorough tr aini ng through

t he m e di um of t he English l angu age But wh at i s
.
,

s t i ll more import an t is th at an all bu t exclusi ve

,

at t en t i on is p aid to the s t udy of t he d e gener ate

p eri od of Sans kri t li t erature The cl assic al period

.
,

whe rei n li e deep buried an d cryst allize d the frui t s of

whole li ves sp e nt i n seclu ded medit at i on on t he
n ature of soul of vi rt ue of cre at i on of m atter an d
, , , , ,

so far as can be vouchs afed t o man of the Cre ator is

, ,

ent i rely ignored i n t hese inst itut i ons .

B e si de s no me ans e x ist at present in thi s country

,

for i mp art i ng technic al an d pr act i c al e duc at ion ,

whi ch i s so essent i al t o its economic an d m at eri al

progress .

Influ ence d by t he se import an t considerat i ons we

propos e t o e s t abl i sh an e duc at i on al ins t i t ut i on which
will supply t he short comi ngs of the exi s t i ng sys t e ms ,

an d comb i n e t h ei r a dva nt ages The prim ary obj ect

.

will t h e refore be t o weld t ogether the e duc at e d an d

, ,

un e duc at ed cl asses by encouragi ng t he study of t he

n at i on al l angu age an d vern acul ars t o sprea d a
knowl e dge of mor al an d sp i ri t u al t rut hs by i ns i st i ng
on t he s t u dy of cl assi c al Sanskri t t o assi s t t he for
m at i on of sound and energe t ic h abit s by a regul at ed
mo de of livi ng ; t o encourage s ound acqu aint ance
1 84 A RYA S A M A ]
over them a thick veil of oblivion I t n ee ded the .

power an d persu asi on of a pre acher of Swami

’
Dayan an da Sar a swat i s c ali bre of mi nd an d le a rni ng
to di rec t publi c at t en t i on to t hi s long forgot t en but
most preci ous h e ri t age The effe ct produce d by
.

t h i s aw aken i ng was at onc e veh e men t P art i al

attemp t s were m a de here a n d t h e r e und er t he ,

auspices of t he Ary a Sam a j by Opening cl ass e s for

,

t e aching Sanskri t ; bu t th e se were obviously i n

adequ at e an d too i sol a t e d t o s at i sfy t he growi ng

p assi on .

“
Whi le the a gi t at ion was dai ly g ai ning ground i n
the publi c mi nd an d before an y pract i c al s t eps could
,

be undert aken on a suffi ci ent ly l arge sc ale the ,

foun der was suddenly t aken away from thi s world .

Hi s de at h i n 1 8 83 c a st a d e ep gloom over the f a ce

, ,

of hOpe an d progress But the interval of de sp air

.

was t emporary ; d e sponde ncy was soon di sp e lle d

by firm re soluti on an d hi s de at h i ns t e ad of di s
,

c ou ragi n g t he movement brought i t redoubled

,

vigour I t uni t e d wi t h t he movem e nt a desi re as

.
,

forci ble an d i nt ens e as t he movem e nt itself for ex ,

pressi ng publi c grat i tu de by some perm anent com

m e morat i on of t he gre at b en e fa ct or The e ffe ct of .

t hi s uni on of love an d gr at i t ude was i rres i s t i ble The .

n e cessi ty for giving pr ac t i c al sh a pe t o t he movement

for t he study of t he Ved as an d cl assi c al Sans kri t
could be no longer pos t poned The re sult was th at .

soon a fter Swami j i s de at h t he propos al t o found the

’
,

Dayan an da Anglo Ve di c College Inst i t ut i on was

-

s i mul t an e ously m a de i n several pl aces not ably at ,

Ferozepur Mul t an an d L ahore I t was publi cly pu t

, , .

forward at a meet i ng c alled b y t he Lahore Arya

 E D U C A TI O N AL P ROP A G AN D A 1 85

Sa m aj on N ovember 9 t h 1 883 an d as expected , , ,

was un an i mously an d ent husi as t ic ally a dop t e d .

The followi ng ext ra ct from the A rya P atri ka of ,

June 2 0 t h, 1 b ased on a cont e mporary pub

88 5 ,

li she d accoun t a ffords some ide a of t he import ance

,
“
of t his meeting : B ut the scene whi ch present ed
itself i n t he subs e qu ent public m e et ing hel d on
N ovember 9 t h ( 1 8 83 ) wa s of an en t i rely di fferent
ch arac t er On t hi s occ asi on t he sp i ri t of grief had
.

i ven pl a ce to t h at of gr at efulness an d t he t ouch of

g ,

en t husi asm seemed t o reverber at e through every

nerve an d h e a rt Th ere was on e u ni t e d purpose
.

th at the glorious li fe of t he dep art e d Swami

sho u ld be immort ali zed an d t he propos al t o,

found an Anglo Ve dic Coll e ge in honour of hi s

-

m e mo ry was un animously a dopted The sight t h at

,
.

followed was wort h obser ving Though t he meet ing .

was composed mos t ly of middle cl a ss men from -

,

to rupe e s were subscribed on t he spot .

Women an d chi l dren an d eve n poor m eni als ze al

ou sly c ame forw ard wi t h t hei r m i t e The move .

ment whi ch was t hus auspi ci ously an d ent husi as t i c

a lly in augurat e d at L ahore soon spre ad i t self ,

throughou t the Provi nc e an d i d e n t ic al re solut i ons

,

were i mm e di at ely a dopted by ot her Samaj e s .

The obj ects of t he Dayan an da Anglo Vedic -

Coll e ge Insti t ut ion as record e d i n t he r e gi st e r e d

,

M emor andum of Assoc i at i on are t he following : ,

“
1. To es t ablish i n t he P unj ab an Anglo Vedic -

College Ins t i t ut i on which sh all i nclu de a school

, ,

a Colleg e an d Bo ar di ng hous e
, as a m e mori al i n
-
,

honour of Swami Dayan an da Sar aswat i wi t h the ,

f ollowing j oint purposes viz : ,

.
1 86 A RYA S A M A]

( )
a To encour a ge improve an d enforce
, t he study ,

of Hi ndu liter ature .

( )
b To encour a ge an d enforce t he study of
cl assi c al Sanskri t an d of t he Ve d as .

To ncour ag e an d enforc e t he study of Engli sh

( )
c e

li t e r at ur e an d sci ences bo t h theoretic al an d

,

a ppli e d .

2 To provide me ans for givi ng t e chni c al educ a

.

ti on in connect ion wi t h t he Dayan an da Anglo-Vedic

Coll e ge Ins t i t ut i on as far as i s n ot i nconsis t ent with
”
the proper a ccomplishmen t of t he firs t obj ect .

The ent erpri se was of an ent i rely novel ch aracter

in thi s Provi nc e At firs t t he re was c ause for di s
.

c ou r ag e men t n ot only i n t he a p at hy of t he m i s e rly

,

an d t he prej u di c e d bu t in t he a ct i ve counsel of t hos e

,

who t hought t he at t e mpt i mpra cti c al an d dest i n e d

to end in fai lure li ke o t her n at ive e nt erp rises B ut .

i t had been in augurated t o commemor at e a man

whose n ame an d work could neve r di e an d i t was
this auspi cious connection an dt he n at innaln hara ct er ,

Oi t he m
m ovem
h
en t whi ch support e d i t at cri t i c al
,

moments an d encouraged i t s promoters t o t ide over

,

all di ffi cul t i e s .

Thes e e ffort s an d s acri fices mi ght h ave ended in

not hi ng bu t for t he t i mely o ffer of a young man who
a gre e d t o gi ve hi s t i me f r ee Thi s young man L al a .
,

H an sr aj ha d j ust gr adu at e d a ft e r a bri lli ant Uni ver

,

si t y c ar e er an d ha d a n equ ally bri gh t fut ure b e fore

hi m The c a ll of duty t o re li gion an d t o t he M o t her

.

l and howeve r proved too strong t o be i gnore d an d

, , ,

he o ffered to serve the Insti t ut i on a s a t e a cher free

of an y re mun er at i on hi s elde r brot her agre eing to,

Sh are his sc ant y s al ary wi t h him For t he first t wo .

 E D U C AT I O N AL P ROP A GAN D A 1 87

ye ars he served as Honor ary He adm aster an d t hen ,

for t went y four ye ars consecut ively served as

-

Honor ary P ri ncip al .

Thi s s ac ri fice m ade it possibl e for the promote rs

to op e n t he firs t de p artm e nt of the College i e the
—
. .
, ,

school i n 1 8 86 L al a H an sraj has ever since been

,
.

the gui ding s t ar M fr of t hi s Ins t i t ut i on .

In t he i nt erests of t he Colleg e he has n ot sp ared him

s elf i n an y way Hi s person al i t y is uni que in the
.

hi s t ory of t he modern P unj ab t he only o t her of whom

,

we coul d sp e a k i n t he s ame bre at h bei n

W e foun der of t he Gu ru ku la at

i mposs i ble t o t hi nk of t he Ary a Sam aj wi t hout these

t wo n am e s n e xt t o th at of the gre at founder ,

D ayan an da hi ms elf It is equ ally i mpossible to

.

t hi nk of the Dayan an da Anglo Ve di c Coll ege wi t hout-

L al a H an sraj There ar e other n ames wort hy o f

.

remembrance as of t hos e who h ave by thei r devotion

an d servi ce contribut ed t o t he success of the College ,

one of t h em b ei ng t he l ate R ai B ah adur Lal a Lal

Ch and once a j udge of t he Punj ab Chi e f Court
,
but
t he one person among the found ers whose n ame will ,

al w ays occupy t he firs t pl a c e in t he respect of those

who love t he College an d whos e n ame an d l i fe wor k

,
-

st ands or falls wi t h t hi s College is Lal a H an sraj , .

While others h ave had o t her i nterests in life pro ,

fessi on al soci al pol i t i c al or i ndustri al his sol e con

, , ,

cern has been t he service of t he D A V Coll ege an d . . .

the Ary a Sam aj The re may h a ve b e en some o t hers

.

who h ave p erh aps gi ven t he best in their l i fe to this

Inst i t u t i on but he alone s t an ds as on e who has given
,

hi s all for i t For fully twenty eight ye ars i t has been

.
-

the one obj ect o f hi s devotion In his work he has .

1 88 A RYA S A M A]

met wit h all kinds of opposi t i on cri t i cism an d mis , ,

fort un e H e has been mi sunde rs t oo d m i sre pre sent ed

.
,

an d m al i gned H i s bes t fri e n ds h a ve some t i mes dif

.

fere d from hi m bu t he ha s st ood firm l e ad i ng a l i fe

, ,

of uni que s i mpl i ci t y of unos t ent at i ous pove rty of , ,

un assumi ng renunci at i on an d of s i nglemi nded ,

d evo t i on —a l i fe i rrepro a ch able i n privat e ch ar a c t er

an d un i que in publ i c s e rvice .

The fe e ble s e edl i ng pl ant ed i n 1 8 8 6 by eve n more

feebl e h an ds has i n t he course of t i me grown i n t o
, , ,

a s t at ely t re e a n d i s at t he pr e s e n t mom e n t t he
,

bi gge st i nsti t ut ion in N ort hern Indi a an d prob ably ,

t he s e cond i n t he whole of Indi a i n poi n t of numbers , .

The following ext r ac t from a speech delive re d by

’
t he a u t hor in Jun e l a st at t he F ound e r s Day cel e ,

brat i on i n London will furt her expl ai n t he princi ples ,

on whi ch t he Insti t uti on has been conducted and ,

its succ e ss .
1

I h ave alre ady spoken of t he m ai n obj ect s of t he

College I wi sh now t o say a word about t he prin
ci ple s on which it was und e rs t ood t h at i t would be

conduct e d Some are e mbodi e d i n t he const i t ution

.
,

o t hers are a ssumed I t was provide d i n t he rul e s .

t h at t he m an ag e men t should be i n t he h an ds of
elec t ed re present at i ves of such Arya Samaj es as
contri but e d t o i t s fun ds wi t h t he a ddi ti on of a few ,

H i n dus re pres en t i ng t he profe ssi ons an d t he cl ass e s ;

a n d th at r ul e has bee n a ct e d upon wi t hout excep t ion .

N o non H i ndu has been a ssoci at ed with t he m an age

-

m ent o f the Coll ege .

“ The s e con d pri nc i pl e nowh ere r e cor de d bu t

,

1
We p fe d
ha ve t hi s f or m b e c a u se of its b ei ng mo im
— AUTHOR
re rr e re

p r es s i ve .
’

I HE
‘

.
 E D U C ATI O N A L P ROPA GAN D A 1 89

generally accepted was th at t he t e achi ng should b e

,

e xclus i vely done by Indi ans an d there has been no ,

excep t i on on t hi s poi nt The College t e aches Sans .

kri t H i ndi Engli sh Persi an P hi losophy bo t h e as t ern

, , , ,

an d modern H i s t ory P ol i t i c a l Economy Log i c Ele

, , , ,

ment ary Physi cs Chemi s t ry Element ary Bo t any

, , ,

Element ary B i ology an d H i gher M at hem at i cs The

, .

results h ave been exc e ll ent Our studen t s h a ve oft en .

he aded the lists of ordi n ary p asses as well as honours ,

p asses i n Sanskri t an d m at hem at i cs They h ave

,
.

several times he aded the lis t in Engli sh P oli t ic al ,

Economy Hist ory Phi losophy Chemi stry P ersi an

, , , , ,

an d o t her subj ec t s A good number of Government

.

an d Un i vers i t y schol arshi ps gr an t ed on t he results ,

of Universi t y ex ami n at i ons h a ve every ye ar been ,

won by our students and also med als an d pri zes ,

.

In the M A cl ass we co ach only i n Sans kri t All

. . .

this has been a chi eved by the l abours of Indi an

te achers un aided by an y foreign agency
, .

The third principle (which also i s an unwri t t en

law) imposes on the m an agers the moral obl i g at ion
not t o seek mone t ary a ssi s t ance from t he Govern
ment Thi s princ i ple has be e n acted upon unless a
.
,

pe t ty gr ant of a few thous and rup e es m ade by t he

U nivers i t y be considered an except i on .

The fourth pri nciple was to ai m at giving free

educ at ion The p auci t y o f funds an d Gove rnment
.
,

an d U n i versi t y r e gul at ions h a ve preven t ed us from ,

giving e ffec t t o this but s t i ll our fees h ave ge ner all y

been 50 per cent less t h an those of Government
.

schools an d coll eges .

N ow one word about the re asons for these p rinci

ples They were not a dop t e d i n a n y spirit of hos t i l i t y
.
1 9 9 A RYA S A M A]

or ant agoni sm to t he B ri t ish or t he Governm e nt or , ,

a n y o t h e r commun i t y The obj ect was firs t ly t o t ry

.

an exp e ri m e nt in pure ly i n di genous ent erpri se

secon dly t o d e ve lop a spi rit of self help a n d self
,
-

reli ance i n a communi t y i n whi ch t hose qu ali t i e s had ,

by l aps e of t i m e an d w ant of opportun i t ies r e ached ,

a low leve l Everyone who knows t he Pun j ab an d

.

can re ad t he s i gns of t he t i mes knows how well we ,

h ave succee ded i n t hi s di rect i on prob ably no ot her

pro vi nce i n In di a has develope d privat e e nt erprise i n
educ ation t o t he s am e extent an d with t he s ame
success as we h a ve i n t he Punj ab When I say we .

I inclu de al l cl asses H i ndus Aryas B rahmos Si khs

,
, , , , ,

Muslims an d In di a n Christ i ans Thi s spi ri t of self

,
.

help c alled exclusi ve ness by our crit i cs has cost us

, ,

a gre at de al bec aus e on th at a ccoun t we h a ve a lw ays

,

b e en under the sh adow of o ffici al m i s t rus t

m
No .

bure aucr acy love s p e ople who do big 111 “

ou t the i r help a nd g ui dan ce ; much le ss a to ei gp

m
“

m
. . c
fi

meauc They wish t o keep t he st ri ngs of all

public a cti vit ies i n their own h ands or i n t he h ands ,

of t hose who can be used as t ools We set a different .

st and ard an d so we we re di sli ked Y et on the

,
.
,

whol e t he at t i t ude of the D e p art ment an d t he

,

Universi t y towards us has n ot been unfai r They .

h ave gen e rally gi ven us credi t for our work an d ,

praised our publi c spiri t bu t t h ey h a ve n e ve r b e en

,

h appy wi t h us Once or t wice whe n we sought thei r

.

help to a cquire l and for a bui ldi ng Si t e an d pl a y

grounds t h ey would n ot gi ve i t Lat ely t h ey h ave
,
.

compulso ri ly acquired a pi ece of l an d whi ch we had ,

secure d wi t h gre at troubl e an d a ft er prot r ac t ed

litig ation an d refused t o gi ve us one of t he Gove m
,
 192 A RYA S A M AJ

was honor ary worker The present P rincip al is

an .

a lso pr a c t i c ally honor ary H e rec ei ves only £5 per .

mont h for hi s expenses an d so do some o t hers The , .

1

o ffic e rs of t he m an agi ng commi t tee h ave always b e en

honorary an d t he i nves t men t s of funds j udi c i ous
, .

The Uni versi t y has under the new regul ati ons com , ,

p el le d us t o s i nk a l a rge a mount of our funds in

bui ldi ngs whi ch as t hey s t an d are splendid s t ately
, , , , ,

an d a d e qu at e F or a num ber of y ears in t he

.

begi nni ng we depended very l argely on mont hly

subscrip t i ons an d o t her s e ason al collec t i ons etc , .
,

a n d we ha d to lodge ourselve s i n poor buil di ngs .

’
Y et I c annot help rem arking t h at i f Lord Cu rz on s
educ at i on al poli cy had been i n force when t hi s
ollege was proposed i t could n ot h ave icome “into
C
exi s t ence at all Thus we h ave every re ason t o con
.
,

grat ul at e ourselves on h aving s t arted rat her e arly

an d h a ving succe e de d so well Let me add t h at we .

are not qui t e s at i sfied with wh at we h a ve a chieved .

It i s t rue we h ave popul arized Uni versi ty educ at i on

a n d t urn e d out hundreds of gr a du ates an d t hous ands

of ot her schol ars so much so t h at there is h ardly an y

,

dep art m e nt of publ i c an d private a ctivity i n Upper

Indi a i n whi ch old ar e n ot to be found do i ng

th ei r p art cre di t ably an d honour ably I t i s also true .

t h at we h ave g i ven a gre at impe t us t o the study of

H i ndi an d Sanskrit whi ch s t ood very low i n t he
P rovince wh e n we st arted an d i t is equ ally t rue ,

t h at we h ave cre ated an at mosphere of Hindu

n at ion al i sm an d developed a Spiri t of self help an d -

1
L l S i D
a a M A ( C l cu t t ) B S
a n a ss , . i. th a a ,
. c . s e

P i cip l
r n Th
a . th L l Di w C h d M A ( E g
e o e rs a re d
a a an an ,
. . n . an

P hi l p hy B R m R t t
os o ,
. B Aa B T d L l
a Mh an , . .
,
. .
,
an a a e ar

Ch d M A
an ,
. .
1 94 A RYA S A M A]

more for University results t h an for sound n ation al

e duc at ion t h at the f a ct of i t s a ffi li at ion wi t h t he
offici al Uni versi t y prevente d t h e m from m aking
radic al ch ange s i n t he curri culum of st u di es and ,

m at eri ally i nt erfere d with t hei r in depen dence .

For a t i m e t hey c arri e d on an agi t at i on ai ming at

radi c al ch anges i n t he Ins t i t ut i on but findi ng th at
,

t he m aj ori t y of t hose en t rust ed wi t h t he m an age

ment we re det ermi n e d n ot t o m ake such ch anges ,

th e y resolved to secede an d go on t h ei r own way .

A t firs t t hey t hought of concentr at i ng all t hei r

en ergi es on prop ag anda work but soon found th at
,

t he e ffe c t i ve success of t h at work also requi red an

educ a t i on al s e mi n ary embodying t hei r i de als of
,

educ at ion The domi n ati ng i d e a was to give a good

.

tri al to t he system of e duc at i on propound e d by

Dayan an da i n hi s works . Hi gh profic i ency in Vedi c
Sanskri t an d ch ara c t er buil ding on Vedi c li nes we re
,

the obj ec t s of t he scheme .

The followi ng a ccoun t of the ai ms of t he I n st i t u

t ion is in t he words of t he founder h i mself
The Gu ru ku la is an educ at ion al inst i t ut i on founded
wi t h t he avowe d ai m of reviving t he anci ent i n st i t u
tion of B rahma charya (cont i nence ) of rej uven at i ng,

an d r e susc i t a t i ng anci e nt Indi an phi losophy an d

lit erat ure conduc t i ng res e arch e s i nt o t he ant i qui t i e s

,

of Indi a of bui ldi ng up a Hi ndu li t erature incor

,

p or at i n g i nto i t s e lf al l t h at i s bes t an d a ss i m i l able in

Occ i dent a l t hought of produc i ng pre achers of t he
,

Ve dic reli gi on an d goo d ci t i ze ns poss e ss e d of a

cult ure compounded of t he loft i est elements of the
t wo civil i z at i ons which h a ve m ad e t h ei r hom e i n t h i s
a nc i ent l and of s ages an d seers an d of ret aini ng in a
,
 E D U C AT IO N A L P R O PA G AN D A 195

perm anent f orm f or the use of H um ani t y the peren ,

n i al f e at ures of the vi rile an d V it al i zing ci vi liz ation

of t he anci en t Ary ans by moulding an d sh api ng i t s
institutions to sui t the alt e red e nvironments of the
t i mes In an age wherei n valu e s are econom i c the
.
,

st and ard of respec t a b i li t y is w e al t h an d t he t ut e l ary

,

go dde ss of worshi p i s Worl dly Succ e ss i t i s di ffi c u lt

,

t o un de rs t and t h at mora l st ami n a c annot be strength

ene d independ e nce of c h arac t er c anno t be fostere d
, ,

absolu t e rec t i t u de an d supreme ri gh t eousness can

n ot be m a de t he dom i n an t Spri ngs of a c t ion an d ,

ri ghteo us incent ives to conduct c a nno t be m a de

operat i ve in an atmosph e re of luxury an d bodi l y
comfort . On e c annot fight m anfull y the t e mpt a
t i ons t h at bes et a man of ch aract er at e very s t ep
in his progre ss towards t he go al of life if he has ,

not le arnt t o s a cri fice mere bodily comfort an d

luxuri ous li vi ng at t he al t ar of pri nci ple And t his .

no one can do who has not led a h ardy l i fe in his

’
j uveni le ag e an d who c annot at a mom e nt s not i ce
re nounce t he pl e asures o f the flesh wi t hout a p ang
or a si gh of regre t .

I give an a ccount of i t s history progress an d

, ,

succ e ss in the l angu age of an Ameri c an vis i tor Mr , .

Myron Phelps of Am e ric a whose le t ters on t he

,

subj ec t were publ i shed i n t he P i on eer t he most ,

influen t i al Anglo Indi an d aily of N orth Indi a an d

-
,

h ave been re publ i shed in p amphle t form by the

founder hi mself as cont aining a true account of the
Ins t i t ut ion .

About the history of the Institution Mr Phelps ,

.

s ays
The Gu ru kula was est ablished in 1 9 02 chiefly ,
 1 96 A RYA S A M AJ

t hrough the efforts o f the pre sent Princip al an d

Governor Mr Munshi R am formerly a suc cessful
, .
,

ple a der of Ju llun dher Mr Munshi R am was by

. .

n at ure an e arnest an d de vout man He b e c a me a .

member of t he Arya Sa m aj i n 1 88 5 How t he .

Gu ru ku la c ame t o be st arted will be bes t s t at e d in

hi s own word s
’
It is all sugge ste d he s ai d to me in Swami
, ,
’
D ayan an da s book S a t tyar a th P r a kash The D ay an
,
.

a nd a Anglo Ve di c College of L ahore was st ar t e d i n

-

1 88 5 t o c arry ou t hi s id ea A di fference of Opi nion

.

1 a ros e a s to wh e t h e r Engl i sh sci e nce or the Ved as , ,

should be gi ve n firs t pl ace i n t he school Thi s .

was in 1 8 9 1 Up to t h at t im e we had all worked

.

for t he Coll e ge .

I was among t hose who t hought t h at t he t rue

spi rit of the reli gi ous r e form whi ch we all had at
he art could only be c ar ried ou t wi t h t he help of a
school prim arily devoted t o re es t a blishi ng t he -

principl e s an d aut hori t y of the Ved as i n t he li ves of

men Those who he ld t he view th at Engli sh an d
.

sci ence were t he mos t import an t decl ared th at the ,

res t of us were rel i gi ous fan at i cs an d deb arred us

from the m an agem e n t of the Coll e ge Then we t urned .

ou r e nergi es i n t o t he l i n e of pr ea ch i ng t he rel i gion .

In t ime we ke enly fe l t t he n e ce ssi t y of a school I .

wish e d one for t he educ at i on of my t wo sons an d ,

;
se cu r e d t he co oper a tion of t hi rt e e n o t h e rs to e s t a blish
-

it. Our obj e ct was a school wh ere s t rong reli gi ous

ch ar ac t er could be bui lt up on t he b asi s of pure Ve dic
i ns t ructi on . We re cognize d t wo gre at want s of t he
p e opl e —men of ch ara c t e r an d re ligi ous uni t y— an d
we set out to do what we could to supply these wants .
 E D U C AT I O N AL P ROP A G AN D A 19 7
Ou r prim ary ai m is Simpl y to give our boys the best
mor al an d ethic al traini ng i t is possible t o gi ve t hem
— to m ake of them good citizens an d reli gi ous men ,

an d to te a ch them to love le arn i ng for le ami ng s s a ke

’
.

Our model is the gre at universi t i es of anci e nt Indi a ,

such as th at of Tax i lla ne ar Rawalpindi where , ,

thous ands of s t uden t s congreg at e d an d whi ch were ,

support ed as we re also the students who attende d

,

them by the mu nifi cen ce of the St ate an d we al t hy

,

citizens .

The m an aging committee of the Sam aj (t h at is ,

of our section of t he Sam aj there had been a spli t ,

c aused not as some h ave s ai d by quest i ons a s to

, ,

me at e ating but by the educ ati on al di fferenc e ) soon

-
,

a fter t ook up our scheme They au t hori zed t he .

st a rting o f a Gu ru ku la when R s 3 o ooo should be

i

.
,

subsc ribed an d R s 8 ooo p aid in The proj e ct hung

.
,
.

fire for some months then I went out myself t o r aise

,

t he money I was not s atisfied wi t h R s 8 ooo an d

. .
, ,

secured Rs in c ash in a short time Then we

. .

st arted it .

I was not at th at time engaged in acti ve business ,

h aving retired a Short t ime before from the pr act i ce

of Law finding it uncongeni al an d not h aving yet
, ,

t aken an y ot her avoc ation I therefore had some .

, ,

l eisure t o gi ve to t he Guru kula an d found myself ,

insensi bly drawn into its perm anent m an agemen t .

‘
Whil e I ,was se arching for a sui t able spot we
were offere dZt he gift of a l arge t r act of l and (9 00
a cr e s
) chiefly
, j ungle t hree m i l e s below H a
,
rdw a r .

We exami ned i t and found i t s loc at i on an d

,

ch arac t er s atisfactory an d it (has proved all t h at we

,
’
desired .
1 98 A RYA S A M A]

About its work an d strengt h Mr Phelps s ays .

There are now in t he Ins t i t ution 274 boys of 1

,

whom fourt ee n are i n t he Coll e ge an d 2 60 i n t he t en ,

cl ass e s of t he school The boys when ent eri ng are

.

usu ally of t he ag e of seven or ei ght ye ars They are .

t a ken with t he und ers t anding t h at t hey are t o

rem ai n Si xt e en y e ars On en t e ring t he boys t ake a
.
,

vow of pove rt y ch as t i t y an d obedi ence for Sixt een

, ,

ye ars an d t hi s vow t hey renew at t he e n d of t he

,

t en t h ye ar The pupi ls are n ot allowed t o vi si t t h eir

.

homes duri ng t hi s long p e riod of t r ai ning e xcept ,

unde r e xc e p t i on al an d urgent circumst ances nor ,

can th e i r r e l at i ons come t o t he school of t e n e r t h an

once a month Usu ally t h e y come about t wice a

.

ye ar . The Gu ru ku la authori t i es are t hus gi ven

con t rol of all t he i nfluences tending to form t he
ch aracter of t he boys .

“
The disci pli n e is s t ri ct though at t he s ame time ,

p aren t al person al an d even ten der in i t s mode of

, ,

a ppl i c at i on The boys are un der cons t ant super

.

visi on bo t h duri ng an d out s i de school hours There .

a re ,
besi de the t e achers thi r t een superi n t enden t s
,

who are wi t h t he boys at all t i mes when t he l at t er

are n ot a c t u ally i n t he schoolrooms The boys .

forming cl ass e s or secti ons of a cl ass li ve toget her i n

l arge rooms in e ach of which also lives a su peri n
,

t endent .

“
The whole school i s p ervaded by an atmosphere
of affec t i on ate f ami li ari ty an d mutual confid e n ce “
,

whi ch ch ara ct erizes the rel at i ons of t he pupils wi t h

e a ch o t her an d with t he t e achers an d t he su peri n
,

t e n den t s Thi s fe eling fin ds i t s s t ronge st e xpressi on

.

1
T he re ar e n o w ove r 3 00 .
2 00 A RYA S A M A]

the beginning thus bringing t he i nst i tution into line

,

wi t h t he pol i cy of the ent i rely fre e ancient uni versi

ti e s 1
.

Taking up now in de t ail t he di scipli ne of the

school t he risi ng gong is sounde d at 4 a m for all
,
.

exc e p t sever al of t he younge s t cl asses whi ch are ,

’
gi ve n an hour s longer sl e ep Fi rs t go e s a processi on .

of white an d ghost li ke fi gures t o t he j ungle shor t ly

-
,

i t r e turns an d h alf an hour i s t h e n gi ve n to dumb

b ell e x ercI ses an d o t her c ali s t heni cs Many of the .

young er boys t a ke a sh arp run The next h alf hour .

,

from 5 t o i s a llowe d for b at hi ng ei t her in t he ,

G ange s or t he b at h house as e ach boy pre fers an d

-
,

compl et i ng t he t oi l et N ext follows t he morni ng .

worshi p Thi s consi sts of Sandhya a pr ayer sil en t ly

.
, ,

an d i ndi vidu ally o ffered an d t he a g n i hot r a a fi re , ,

obl at i on m ade by t he boys i n groups Sandhya is .

t he men t al r e p e t i t i on wi t h closed e yes of a number

, ,

of Sanskrit vers e s an d occupi es about t welve ,

mi nut e s .

Al l the boys next a ssembl e to l i sten to an d t ake

p art i n a convers at i on wi t h t he Governor on some
mor al or e t hi c al subj e ct This occupi e s h alf or three .

qu ar t ers of an hour .

A l i t t le l i gh t food usu ally milk or nuts i s t hen

, ,

dis t ribut ed Two hours of s t u dy follow A t

. t he .

morni ng m e al i s t aken The school bo ys ass e mble .

in two di ni ng h alls t he colleg e boys an d t he

-
,

Governor m e ss by t hems e lve s The food i s pl ai n .

but subst anti al and well pre p are d consi s t i ng of ,

wh e at ch ap aties dad a veget able an d curd About

, , ,
.

1
Pauc i t y of fu d n s has mad e it c
ne es s a r y to r ei mp ose a s ma ll
fee for b oa rd .
20 2 A RYA S A M A ]
The following a bout mor al an d religious i nst ru c
ti on i s t a ke n from anot her let t er
M or al an d e t hi c al i ns t ruct i on i s regul ar an d ex ,

tends ove r the whol e t en ye ars of t he school cours e .

In t he e arli er ye ars a l arge number of helpful Sanskrit

verses ar e m emori ze d by t he s t u dent The n follow .

t hr ee t e x t books publ i sh e d by t he Gu r u ku la m ade

-
, ,

up of s el e c t i ons from t he Mann Smri t i th an whi ch , ,

a s i s w e ll known t h e r e i s no mor e frui t ful source of

,

soun d mor al i ns t ruc t i on Appropri ate p arts of

.

’
Swam i Dayan an da s works are also us e d To these .

subj e ct s t hre e t o s eve n p e ri ods per wee k ar e gi ven .

The ni n t h an d t e n t h cl ass e s also rec ei ve d aily

rel i gi ous i ns t ruct i on from t he Governor an d st i ll , ,

more t he boys ar e ass embl e d as ha s be e n s ai d e ach

, , ,

morni ng for a t alk wi t h hi m on moral an d ethi c al

subj e ct s.

The mor al an d reli g i ous ch ar ac t er of the student

i s fur t h e r powe rfully s t i mul at e d an d deve lop e d by
t he s t udy of t he Sanskri t s a cre d l i t e r at ur e t o whi ch ,

a l a rg e propor t i on of ea ch of t he s i xt ee n y ea rs of t he

cours e i s gi ve n The at mosphe re of t he Gu ru ku la

.

may be s ai d t o be s at ur at e d wi t h t he Ve das an d
Up ani sh ads .

About t he sch e m e of studi e s Mr Phelps r e m arks

, .

Wi t h all t he at t ent i on t he Gu ru ku la gi ves t o t he

Ve d as an d o t h er s a cr e d books i t i s t he ai m of t he
m an ag em e nt t o m a ke i t a fi r st cl ass inst i t ut i on for
-

t he s t udy of We s t e rn l i t e r at ure a n d mo dern sc i e nc e .

The full de ve lopm en t of t hi s p ar t of t he sch eme has ,

h owe ve r hi t he rt o b e en i mpossi bl e for w ant of a de

,

qu at e fun ds B u t t he e ffor t has b e e n m ade t o keep

.

t he school u p t o t he re qui rem ents o f t he pup i ls who

 E DU C A TI ONA L P RO P A G A N D A 29 3
ar e sti ll for t he most p art i n the lowe r cl ass e s an d i n , ,

t his m e a sur abl e succ e ss has be e n a t t ai n e d Th er e i s

, .

no t hing ant i qu at e d or i nsul ar about t he methods of

ins t ruc t i on employe d an d t he r ange of s t udy an d
,

re a ding is wid e and l i b er a l Engli sh is begun i n t he .

sixt h ye ar an d i s compulsory duri ng t he following

e i gh t ye a rs an d a s mos t of t he t ea ch e rs h a ve a good
,

comm and of Engl i sh t he boys of t he coll e ge cl a ss e s

h a ve a cqui red consi d er a bl e f a ci li t y i n i t s u se They .

h ave there fore t he m en t al e qui pm e n t for ke e p i ng

, ,

in touch wi t h t he t hought an d a c t i vi t i e s of t he worl d ,

a n d i t is t he a im of t he m a n ag e m e n t t o see t h at t h e y

do so The y h ave had i ns t all at i ons of t he t e lephone

.

an d wi r e l e ss t e l e gr a phy i n t he l ab or a t ory The .

li brary is f ai rly l arge an d we ll chos e n an d t he re a di ng ,

room i s suppl i e d wi t h a number of Anglo In di an an d -

Indi an d ai l i es as we ll as m ag a zi nes The curri culum .

include s Pl at o Mi ll H e rb er t Sp encer J e vons

, , , ,

Fowler St ock an d We l t on i n logic ; J am e s an d La dd

, ,

in psychology ; F l i n t s Thei sm ; Mui rh e a d s E t hi cs

’ ’

M arsh all N i cholson Ke ynes an d Sel i gm an i n

, , ,

e conom i cs Se e l e y G ardin e r an d Om an in Engl i sh

, ,
’ ’
hi s t ory ; B lu nt schli s St at e an d Alston s Con st i t u
t i on On the pri vat e li brary Sh elves of college s t ude n t s
.

I no t i ced such a ut hors a s B a con Locke Goe t he , , ,

Emerson M ar t i n eau Mallock Si r Ol i ver Lo dge a n d

, , , ,

i n t h e se volum e s wor k was at t es t e d by abund an t

un ders cori n g s .

In sci enc e t he boys p ass i ng from t he t en t h

,

cl ass whi ch corre sponds wi t h t he m at ri cul at i on

,

’
cl a ss of o t her i ns t i t ut i ons h a ve s e ver al ye ars a d
,

van t age over t he l at t e r Th e y h a ve compl et e d

.

Wri ght s and Jones t ext books of physi cs an d

’ ’
-
20 4 A RYA S A M A] c 1

§J
’
Furne aux an d
chem i s t ri e s an d h a ve had t wo
ag o s ,

ye ars i nst ruc t i on in m e ch ani cs wh ere as o t her art s

’
,

m at ri cul ant s h a ve commonly only s t udi e d t he se sub

i n pri mers F or t wo y e ars t hey h a ve ha d lec t ures
j ec t s .

on pol i t i c al e conomy of whi ch t he ot hers h ave had ,

not hi ng Thos e who h a ve wi sh e d h ave had i n st rI I c

.

t i on in c arp e n t ry an d t he el e men t s of a gri cult ur e .

St ud e nt s i n agri cul t ur e are requi r e d e a ch t o cul t ivat e

a plo t of ground under t he supervis i on of a gr adu at e

of an Am e ric an agri cul t ur al coll ege In m athe .

mat i cs t he t ent h ye ar Gu ru ku la boys are about on

,

a par wi t h t he or di n ary m at ricul an t h a ving s t udie d ,

a ri t hm e t i c alg ebr a up t o qu a dr at i c e qu at i ons

,
an d ,

e l e ve n books of Eucl i d gI n his t ory t h eir r e a di ng has

.

covere d a far wid er r ange t h an i s usu al wi t h boys of

t h ei r a g e They h ave had. to p ages of
In di an an d Engli sh hi st ory wh ereas t he usu al amoun t ,

re a d by s t ude nt s of t hei r grade i s 3 00 or 40 0 p age s .

They may f ai rly be s ai d t o h ave re ach e d t he ordi n ary

B A s t and ard i n t hi s subj ec t
. . In Engli sh they are .

somewh at b ehi nd i n t he t en t h cl ass bu t do not se e m ,

t o be m at e ri ally so i n t he four t e e n t h cl a s s which is ,

t he hi gh e s t now i n t he school In Sanskri t they are .

far ad vanc e d A S i t i s t he firs t l angu ag e of t he school

.
,

comp ari son shoul d be m a de wi t h t he proficiency of

o t h er s t udent s i n t he first l angu ag e of o t h er schools ,

i e Engl i sh
. .
,
I t i s s ai d t h at t en t h y e ar boys are a s
.

well a cqu ai nt ed wi t h Sanskri t as mos t M A s are . .

’

wi t h Engli sh They rea d wri t e an d sp e a k Sanskri t

.
, ,

wi t h e ase I h ave mys elf at t e nde d t h e se clubs

.
,

m e et i ngs an d h ear d Sanskri t spoke n flu e n t ly by

,

bo t h school an d coll eg e boys Thi s exp eri ence i s .

qui t e i mpressive as indi c at i ng the e fficiency of t he

20 6 A R YA S A M A]

their he al t h as t o l e a ve them quite unfit for the

seri ous work of l i fe .

The a dvant age of a Gu ru kula student i s due in a

still gr e at er d egre e t o t he f a ct t h at i nst ruc t ion is
imp art e d t o hi mi n hi s own l angu age an d i s t herefore ,

re a di ly und ers t ood an d a ssi mi l at e d The use of Hi ndi.

as a me di um of i ns t ruc t i on i s on e of t he f e at ures of t he
”
school whi ch i s r eg arded as e xce e di ngly i mport an t .

Why t he Gu ru ku la d o e s n ot i nvit e Government ai d

an d why i t i s h e ld i n susp i c i on i s fur t h e r expl ai ned

From wh at has b e e n s ai d in pre vious l e t t ers it

will be re adi ly s e e n why i t is i mposs i ble for t he
Gu ru ku la t o i nvi t e Governmen t co Op er at i on t h at is
-
, ,

t o submi t to Governm e n t supervis i on a s an aide d

school Thi s would me an i n t he firs t pl a c e t h at
.
, ,

Sanskri t mus t be di spl a c e d i n f avour of Engli sh as ,

t he firs t l angu ag e of t he school There by t he pri m ary

.

obj e ct of t he i ns t ruct i on whi ch i s t o s e cure for t he

,

stude nt s a t horough groundi ng i n Sanskri t an d Ve di c

le arn i ng w ould be gi ven a s e cond ary pl ace The
,
.

genera l ch ar a ct e r of t he in s t i t ut i on in re sp e c t t o t he
i ns t ruc t i on whi ch i t i mp art s would be r e vers e d In .

the n e xt pl ac e t he u se of Hi ndi as a m e dium of i nstru o

t i on is a f e at ure of t he school re g ard e d as essent i al t o
sound e duc at i on bu t whi ch Governm e nt rules for
,

ai d e d schools woul d n ot p erm i t Thi r dl y the school

.
,

to a l arg e e xt en t us e s i t s own t e xt books whi ch ar e -

,

found ess ent i al t o i t s work an d whi ch t he r egul ar

,

sys t e m would exclude in favour of s t an dard t e xt

books F i n ally were t he school recogni ze d t he
.
, ,

cours e s of s t udy i n t he work of t he ins t i t ut i on woul d

n e c e ss ari ly be subj e c t t o t he usu al Uni versi t y
examin at i ons which for the re asons st ated above
, , ,
 E D UC A TI O N A L P R O PA GA N DA 20 7
are considered destructive of good educ ation al
resul ts .

It ought therefore to c ause no surprise an d

, , ,

should be no ground for suspicion th at t he school

does n ot s e e k recogn i t i on or ai d from t he Govem
ment I t s ai ms an d methods are so radi c ally differ
.

ent from those whi ch govern t he r egul ar e ducat i on a l

system t h at i t c annot do o t herwise t h an s t and alone .

“
N evert heless since i t s obj e c t i s on e which all good
,

men approve Sinc e i t s me t hods are so u ne x cept i on

,

able an d si nce it d oes not dr aw upon t he resources of

,

the St a te it would seem th at it ought to h ave the

,

encouragement an d a pproval of the Government .

These howeve r it is s ai d t h at it does not re ceive

, , ,

an d I h a ve myself had re a son to observe th at it is

reg arded with suspici on .

The compl aint i s a lso m ade th at the Government

is not open wi t h t he Gu ru kula Offi ci als a ssure the .

m an agement i t is s aid th at no f aul t i s found wi t h it

, , ,

t h at t here is no t h i ng ag ainst i t while from other ,

sources re ports cons t an t ly com e to thei r e ars t h at men

high in aut hority spe ak of t he ins t i t ut i on as a br e eder
of an archy an d a source of d anger t o t he St ate .

I t i s b e li e ved t h at misrepresen t at i ons of t he

instituti on h ave b ee n m ade to t he Gove rnment b o t h
by M ahome dan s an d by Christ i an mi ssi on aries .

The l at t e r p art i cul arly h aving re ady acc e ss to t hose

,

in aut hori t y are credi t e d on grounds more subs t anti al

,

th an mere suspici on i t is s ai d wi t h a good de al of

, ,

respons i bi li t y for t he f alse impre ss i on I h ave mys e lf .

known of Chris t i an m i ss i on ary s t at e m e n t s being

quo t ed as aut hori t y by a Governm e n t o ffici al a g ai nst
both the Guru kula an d the Ary a Sam aj which st ate ,
20 8 A RYA S A M A]

ments I ams at isfie d were out r age ous sl anders The n .

th e re are many M ahome dan s i n t he det e ct ive

servi c e an d i t woul d be d o i ng a vi ol enc e t o our
,

knowle dg e of t he ch ar ac t eri s t i cs of hum an n at ure

t o b e l i e ve t h at t h ei r r e por t s can be unbi a ss e d .Som e
li gh t was t hrown on t he ch ar act er of t hes e report s by
a d i s t ric t offi c i a l who vis i t e d t he Gu r u ku la s om e l i t t l e
,

t i me ag o an d t alke d fre ely wi t h t he s t aff H e s ai d

,
.

that he had be en t old t h at t he school was only a

bli n d an d t h at more of t he t i me was Spent t here in
‘

physi c al e xerci ses an d m i li t ary dri ll bu t he only

s ai d t hi s aft e r e x ami ni ng t he muscl e s of some of
t he boys an d so s at i sfyi ng hi mself t h at their
developmen t was n ot abnorm al .

The se susp i ci ons were firs t art i cul at e d by Mr (n ow .

Si r) Va lent i n e Chi rol i n hi s art i cles on modern Indi an

unre st i n t he (London ) Ti mes . In t he art i cle on
The Punj ab an d t he Ar ya Sam aj he obs e rved ,

What m akes t he quest i on of t he re al t endenci es

of t he Ar y a Sam a j one of ve ry gr a ve i mpor t a nc e for
é

t he future i s t h at i t has e m bark e d upon an educ a

t i on al e xpe ri m e n t of a p e cul i ar ch ar a c t e r wh i ch may
h ave an i mm ense e ffe c t upon t he ri si ng g e n er at i on .

The n follows a bri e f account of t he Gu ru ku las (as

there are more t han on e ) an d t he l i fe l i ve d t he rei n
fi
,

wi t h t he following conclusi on
As t he Ch el as a ft e r s i xt e en ye ars of t he mon a s t i c
t r ain i ng a t t he h an ds of t he Gurus a re t o be s e n t
ou t as m i ss i on ari e s t o prop ag at e t he Ary a Sam aj

d octri nes t hroughout In di a t he i nflu enc e of t h e se

,

i ns t i t u t i ons i n t he moul di ng of In di a n ch ar a c t e r an d
In di an l i f e i n t he fu t ure c anno t f ai l t o be consi de rabl e .

Some five y e ars more must el aps e before we sh all be

21 0 A R Y A S AM A ]

p aid a high tribute to Lal a Munshi R am t he ,

founder of t he Kangri Gu ru ku la an d affi rm e d th at ,

the Arya Sam a j was not a poli tic al body .

We do not t hi nk we nee d a dd a ny t h i ng furt her

t o wha t Mr Phelps ha s s ai d ab out t he s a crifice
.

a n d d evo t ion of t he foun d er of t he Gu r u ku la a n d

his fellow work ers i n t he c a use Lal a Mu nshi R am .

ha s a m agne t i c p erson a lit y un i qu e I n i t s own way

, ,

whi ch a t t r a c t s ki n dre d souls t o him a n d creates ,

a n a t mosphere of noble ambi t ions a n d pure di s

int e r e s t e d s ervic e .

B esi de s these two colleges the Arya Sam a j h a ve ,

’
founded an d are m ai nt ai ning a l arge numb er of boys
schools P rim ary an d Secondary Gu ru ku la s an d
, ,

P dtshalds . A good m any of t he se are high cl ass -

educ at ion al i ns t i t utions and are bei ng c arri e d on at

,

a gr e at cost an d wi t h a gre at de a l of self s a cri fi ce

,
-
.

F or t he educ at i on of gi rls t he Ary a Sam a j m ain

’
t ains a coll e ge an d a l arge number of gi rls schools
, ,

bot h P rim ary an d Second ary The coll eg e i s at .

J u ll u n d h e r ,
P unj ab a n d is c a
,
lled t h e Kanya
M ahavi dyala It has a very l arg e bo ardi ng house
.
-

at t a che d t o it wher e gi rls a n d l a dy s t uden t s l i ve i n

ch arge an d unde r t he sup ervisi on of Indi an l ady

t ea ch e rs . I t i s a ve ry succ e ssful ins t i tut i on an d a
monum en t of t he publi c spi ri t an d ze al of i t s founder ,

Lal a Deva Raj a of Ju llu n dher Among t he subj ects .

t aught are M us i c D omes t i c Economy Cooking

, , ,

N e e dlework Engl i sh Sanskri t H i ndi H i s t ory Geo

, , , , ,

graphy M at hem at i cs P ol i t i c al Economy e t c For

, , ,
.

t he school de p artment t h e y h ave compi led t h e ir own

s e ri e s of re a ders Hi ndi i s t he me di um of i ns t ruct i on
. .

The institution receives no ai d from the Governmen t .

 CHA PTER VI

P H I L A N TH R OP I C ACTI VI TI E S

W adi 311 1 11 11 1 a q r nef

- 1 1 1 1 a r
miaqg 1 5
1 1 1 1 11
1 1 1 1

‘I ai rf 1 5
t 151 1 1311 1 aw ai t -
f
ag s Ri g a 1 111
ll e ll g
E o

No f r ie n d i s he w ho of er s
f n o t hi n g t o hi s f ri e n d
a n d co mra de w ho co me s i mplo r i n g fo o d .
”

R . X .
,
1 1 7, 4 .

1 . P hi lan thr op i c work

B E SI DE S i t s reli gious an d educ ation al prop ag and a
the Arya Sam aj eng ages in phil ant hropic wor k on a
l arg e sc ale Outs i de Christi an circles it was the first
.

purely In di an Associ at ion to org ani ze Orph an ages

an d Wi dow H omes The first Hindu orph an age was
.

es t abli shed at F erozepur in the Punj ab in the life

, ,

t i me of the Founder of t he Sam aj it st i ll ret ains its

posi t ion as the premier Hi ndu orph an age in In di a has ,

splendi d an d commodious buil di ngs all erected by ,

pri vat e ch ari t y an d m ai nt ains schools an d workshops

,

for t he trai ning of boys an d gi rls There are a number .

of o t her orph an ages on Si mi l ar lines in N orthern

Indi a cont roll e d an d m an aged by the Arya Sam aj
,

an d besi de s t h e s e m any H i ndu ins t i t ut ions an d

, ,

orph an ages s pre ad over Indi a be ar t he im press an d

21 2 A RYA S A M AJ

influence of the Ary a Sam aj an d ,

owe their birth
an d e ffi ciency t o Arya Samaj i st s .

2 . F a mi n e R eli ef i n 1 8 9 78 -
an d 1 8 99 -
1 9 00

Indi a has been described as a l and of f ami nes .

During the l as t t wenty y e ars alone we h ave had

about t e n f am i nes of whi ch no less th an five were
,

both int ense and widespr e ad Fam i n es i n In di a are

.

due os t ensibly t o t he f ai lur e of t he r ains but in ,

re ali t y t o t he in abi li t y of t he Indi an ryot an d l abourer

t o purch ase food at enh anc e d pri ces In norm al ye ars .

Indi a produces foodst uffs i n such qu ant i t i es th at ,

’
were t here no export at i on one ye ar s produce would
,

su ffi ce to fee d her popul at ion for s e ver al ye ars In .

order to get bet t er pri ces foodst uffs ar e l argely ex

,

port e d every ye ar not only in norm al years but even

, ,

in fami ne ye ars In 1 8 9 9 1 9 00 when t he country

.
-
,

was su ffering from one of t he severe st fam i n e s of t he

cent ury m i llions of hun dredwei ght s of whe at were
,

export e d to forei gn coun t ri es ; i n 1 8 7778 when -

,

persons di ed of hunger cwt of

, .

rice were e xport e d from t he Calcut t a p or t only .

The fa ct i s t h at t he bulk of t he popul at i on lives in

’
chroni c poverty A s i ngle ye ar s f ai lure of se ason al
.

r ainfall resul t s i n an abnorm al ri se of prices an d

throws mi ll i ons of men ou t of employment Thi s .

gen er al poverty of t he p e opl e i s t he re al c ause of

Indi an fami ne an d e xpl ai ns t he frequency of f amine
con di t ions .

The Arya Sam aj was t he first non Chris t i an privat e -

a g e ncy whi ch st art e d a non offi ci al move m e n t for t he

-

reli ef of dist re ss c aused by f ami ne The wri t er of thi s .

boo k was amon g t he fi rst organi zers an d t he f ollow ,

2 14 A R YA S AM A J

they could render help an d whether it was possible

,

to e nlist loc al symp at hy in t hei r c ause in the f amine

stricken p arts th emselves On thi s missi on Lal a.

Dewan Ch and Ch ad dh a tr avell e d to Jodhpur an d ,

st ayed at m any pl aces (amongst th e m Ki sh an garh ,

A j mere B e awar P a li etc ) t o see t he f ami ne reli e f

, , , .

c amps H e sp ent alt oget her a mont h in R aj put an a

.
,

an d on hi s r e turn g a ve a gr a phic an d t ouchi ng account

of hi s e xp e ri enc e s whi ch brought t e ars to m any eyes

an d moved a lmos t t he whole of L ahore t o i mmedi ate

an d vigorous a c t i on for the h e lp of t he unfortun ate

Hi ndu wai t s an d orph ans of R aj put an a .

In several N ative St at e s our agent s wai t ed upon

high o ffici als an d t ri e d to impre ss upon t hem their
,

duty t owards the orph ans an d ot he r de s t i t ute chi l

dren of t he i r t erritori es e xpl ai n i ng how n e cess ary
,

i t wa s i n t he i nt eres t s of the St ates to keep the

, ,

chi ldren upon thei r own soi l an d t o protect them in

t h at t rying peri o d not only from d e at h by st ar va
,

t i on but also from b ei ng c arri e d t o di st an t pl aces

,

for conversi on t o ali e n fai t hs .

The mission ari es were fight i ng a noble b at t le an d ,

i t was n ot for us t o st art an agi t a t ion a g ainst them in

R aj put an a nor had we t he m eans an d s t rengt h to
do so even had we t he m i nd t o t ry We m ade no .

s e cret of our concern at t he conversi on of a l arge

number of our co reli gi oni s t s t o an alien f aith an d
-
,

we tried to arouse at t e n t i on t o i t here an d t here but

we soon found t h at t hi s neg at ive work alone would
n ot su ffi c e an d t h at i t was not li kely t o be ar frui t
, ,

e ven in N ative St at e s much less in Bri t i sh t erri t ory

, .

To s ave eve n a few hundre ds we must be prep ared ,

t o b ri ng them t o the Pun j ab where the y were sure to

,
 P H ILA N T H R O P I C A C T I VIT IE S 215

find suffi cient food an d clothing to k eep them going

t i ll t he e n d of t he f ami ne But t he P unj ab was at
.

thi s t im e i t self in n ee d of h elp as some port i ons of i t

,

were s eri ously affe ct e d by t he f am i ne an d t he P u n ,

j abi chi ldren could n ot be n eglected in f avour of t he

li t tle ones from R a j put an a So we c all e d upon the
.

H i ss ar Arya Sam aj t o org an i ze an orph an r e li e f

movement for t h ei r own as we ll a s the nei ghbouri ng
di stric t s The Bri t ish Government h aving m a de
.
,

f ai rly good provision for B ritish subj e cts in t h e se

p art s much was not requi red of us but we were
,

bound to h e lp the H i ndu orph ans of our own

province bec ause notwithst anding t he e fforts of
, ,

t he Government there w e re still some who re qui red

,

out si de assi st anc e to s ave t hem from st arvation or

conversion .

In thi s relie f o f di stress in our own province ,

valu able work was done by t he Hi ss ar Ary a Sam aj

an d t he Bhiw ani Hindu Orph an age Led by the l ate
.

L al a Ch andu Lal t he Presi dent an d L al a Churamani

, , ,

thei r secre t ary t h e y re li eved hundr e ds of chi ldren

,

an d fought a noble b a t t l e ag ai nst d e ath a n d m i sery .

For R aj put an a chi ldre n we a ddressed repres e nt at ions

an d memo ri als to the Comm i ss i on e r of A j m e re ,

M erwar a to t he Ag e nt of the Governor Gener al

,
-
,

R aj put an a a n d to t he D e put y Comm i ssion er of

,

Be awar bu t el i ci t e d no re pli es Our agent s ag ain

.

an d a g ai n appl i e d person ally t o the loc al o fficers in

ch arge of the f am i ne r e l i ef c amps bu t me t wi t h no

,

succ ess al t hough we h ave r e ason t o b el i e ve t h at l arge

,

numbers of Hi n du ch i l dre n w ere from t i m e t o t i me

, ,

h anded over t o Chri s t i an m i ssi on aries an d by t h e m

sent to dist ant pl aces in In di a In Bomb ay our .
,
 216 A RYA S A M A]

a gents tra velle d as far as Surat an d B aroda an d tried ,

to arouse t he Hi ndu publi c to a s e nse of thei r dut y

t owards the li t t l e ones of t hei r commun ity who i n , ,

t he i r di s t ress n e e de d t h ei r help an d symp a thy

, We .

h a ve reason t o beli eve t h at t hes e V i s i t s of our a gen t s ,

an d t h e i r re adi n e ss t o t ake ch arge of as m any ch i ldren

as m i gh t b e entrusted t o t h e m ha d t h e i r e ffec t
,
so
t h at al t hough no t wi t hst an di ng rep e at e d a ppli c a
,

t i ons t o collec t ors commi ss i on e rs an d o t her f ami ne

, ,

ofl i ci als an d no t wi t hs t a n ding t he f a vour able orders

f
,

of som e a mong t hem we di d not succe e d i n g et t i ng

,

an y orph an s from Bomb ay we had t he s at i sf ac t i on

,

of kn owing t h at we had l e ft no s t on e unt urne d to

prove as us e ful t o Bomb ay as we could The re asons .

for our f ai lure t o g et chi l dre n from Governm ent

fami ne reli e f works need not be set fort h in de t ai l ,

t he most i mport ant bei ng t h at t he missi on aries w e re

everywh ere t oo strong for us .

Si m i l arly we c arri e d on a succ e ssful c amp ai gn i n

Kat hi awar t he Ce ntral Pro vi nc e an d p art s of B om
, ,

bay an d succeed e d in rescui n g al t og et her about

,

chi l dren . F or t h ei r prot e ct i on an d t r ai ni ng we

op e n e d s e ver al n ew orph an ag es I n t he P unj ab som e ,

of whi ch were only t emporary Sh el t e rs All cl asses .

of t he Hi n du communi t y wi t ho u t di sti nct i on of

,

c ast e or cre e d h elp e d us i n t hi s undert aki ng an d t he

, ,

movem ent prove d a bl e ssi ng i n more ways t h an one .

I t brought uni t y i n t o t he r anks of t he Hi ndus It .

brought t he e duc at e d i nt o touch wi t h t he m ass e s ,

cre at i ng n e w t i e s of symp at hy b et ween t hem I t .

open e d n ew probl e ms whi ch re qui red t he communi t y

t o rely on t heir own en e rg i es an d resources I t pu t .

them into he althy an d stimul at i ng rivalry wi t h

218 A RYA S A M AJ

Add t o this the fe ar of p e s t i lence an d the anxiety of

h aving l e ft b ehind wi ve s an d chi ldren A dd also .

th ei r anxi e t y t o sp en d as li t t le as poss i ble on t hei r

own comfort wit h t he knowl e dge t h a t t he funds at
,

t h ei r di spos al an d a t t he di spos al of t hos e who had

de pu t e d t h e m wer e so sm all a s t o m a ke economy a
stri ct nec e ssi t y Y e s bl ess e d are t hos e who f ac e d
.
,

all t h e s e pri vat i ons bol dl y an d worke d un de r t h e s e

di fficult i es wi t h a r e l i gi ous s e nse of du t y t o help t he

li t t l e ones of t hei r commun i t y i n t he time of dire
c al ami t y .

B u t s t i ll mor e bl e sse d are t hose who p aid for t heir

own bread an d di d n ot sp en d eve n a pi e of publi c
mon e y on t h ei r own food Person ally my grat eful
.

n ess t o t h e m i s i n de scri babl e The y h a ve e arned the

.

e ve rl a s t i ng gra t i t u de of t h e i r p e opl e by sett i ng such

a good an d noble e x a mple of s e lf sacri fi ce t o t he -

o t he r m e mbers of t he ri si ng g en er ati on Le t us hope .

t h at t hes e s ervi c e s ar e an e a rn e s t of wh at may be

e xpec t e d o f t h e m i n t he fut ur e Thi s r e cord of t hei r
.

work i s a m agni fic e nt ray i n t he sunshi n e of Hi ndu

re vi val t o whi ch we all look wi t h hope an d ple asure
,
.

3 . F a mi n e R eli ef i n 1 9 0 8
In 1 howe ver t he movem en t was exp ande d
9 ,
0 8 ,

an d g e n er a l r el i e f wa s ai m e d a t The followi ng
.

e xt r ac t from t he Cen su s R ep ort of t he Uni t e d

P ro vi nc e s of Agra an d Oude for 1 9 1 1 wi ll gi ve som e
id e a of t he e xt ensi ve sc al e on whi ch work was done
duri ng t he f ami n e
The emi ss ary of a well known Ar ya l e ade r c a me
roun d di s t ri but i ng re l i e f duri ng t he f ami n e of 1 9 0 78 -

an d vi s i t ed a c e rt ai n V ill age n e ar wh i ch I had

 CHA PTER VI I

SH U DDH I WOR K OF TH E AR YA SA M AJ

11 8 1 1 1
11 11 t i
h r
e 1 1 1 1
11 8 11 11 811 1 1 1 n 1
1 1
1 a

311 at 111 1 1 1 111 1 n 181 1 11 q

3 3
1 1 0 a 1
1 1111 fi re m
an

11 1 0 "3 1 9 «1 6 1 11 1
w e ha v e s i n n e d a g a i n s t t he ma n w ho l o ve s u s ,
If
ha v e e v e r w r o n g e d a br o t he r , f r i e n d o r c o mr a de , ha v e
e v e r d o n e a n i n j u r y t o t he n e i g hbo u r w ho e ve r dw e lt

w i t h u s , o r e ve n t o a s t r a n g e r , O L o r d fre e u s f rom
t he g u i lt o f t hi s t r e s p a s s .

R V , 8 5, 7 . . .

1 . R ecla mati on an d Con versi on

L I TE R ALLY Sh hi L
udd m e an s purific
,
ation but when ,

used by Arya Samaj i st s i t inclu des also recl am at ion

church an d as a Hi t ) g
w
es

in t he work of elaI mI ng i hose ho h mav e l e ft H

.
,

i ndu
soci e t y an d i t conver t s e veryone who I S pre p ared to
,

a ccep t i t s religious t e a chings In this work it comes .

1 “
S hu ddhi i s a Sa n s kr i t w or whi h me a sTpu r ifi ca t i o n
d c In
p
.

l
r e i g i o ns t e r mi n o og l y
i t i s n ow a ie to ppl d
C o n ve rs i o n t o
H du
in ism of p
er so n s b l
e o n g i ng t o f
o re i g n r e i i o n s ,
g U l R e co n -

ve r s i o n o f t ho s e w ho ha ve r e e n t y, o r a t a r e mo t e
c l er i o , a o t ep d d p d
o n e o f t he f l
o r e i g n r e i g i o n s , a n ti (3 )
R e a ma t i o n , i e cl r a i s i n g t he
. .

s tat s u o f t he e resse d p d cl
a s se s . u j b
( P n a C en su s R epor t for
19 1 1 ,
p .
 S H U DD H I W O RK
into direct conflict wit h the proselytizing work of the
Musulm an M u lla h an d t he Chris t i an m i ssion ary ; t he
Musulm an f an at i c an d the Chris t i a n z e alot h at e it ,

bu t even t he sober m i nde d moulvi e an d t he bro a d

-

m i nde d Chris t i an do not like it Y et it has met with .

consi derabl e success i n recl aiming Hindus convert e d

to o t her f ai t hs an d in stemmi ng t he t ide of conver
,

sion B ut i t s gre at est succ e ss l i e s in raisi ng t he

.

soci al s t at us of t he d e pr e ssed cl a ss e s among the

Hi ndus and prevent i ng t hem from le a ving Hi nduism
an d j o i ni ng o t her rel i g i ous d e nom i n at ions About .

t he reconversions t he Ce nsus Commi ssioner of t he

Uni t e d P rovinc e s of Agr a and Oude rem arks
Speci al e fforts are di rec t ed t o t he re conversion of
convert s from H i ndui sm t o Chri s t i ani ty or Isl am ,

while persons who are Chri s t i an or M ahome dan b y

birt h are also occ asion ally convert e d .

of such M ahome dan conver t s I h ave

myself known at le ast one c ase an d o t hers h ave ,

occurre d There is a soci et y a ffi l i at e d to t he Arya

.

Sam aj whi ch i s known as t he R aj pu t Shu ddhi Sabh a

, ,

whi ch has as i t s chi e f o bj e ct t he re conversion of

Mahome dan R aj put s t o H i nd u ism vi a t he Ary a
Sam aj On a s i ngle day 3 70 such R aj put s were con
.

vert ed t o A ryai sm In t hr e e ye ars bet w een 1 9 0 7

.
,

an d 1 9 1 0 this soci ety cl aims t o h a ve converted

,
”1
M usulm an R aj puts .

2 . Ceremony
f Conversi on o

Another Census Comm i ssion er of t he s am e pro

vince (Mr Burn s ays th at t he cer emony of
.
,

1
C e n s u s R e por t for U P for 1 9 1 1 ,. . p . 1 34 . Mr . Ud y
e V ir
S i n g h, B a rr i s t er a t La w ,
- -
Al
i g a r h, i s t he s e c ret a r y o f t hi s b
S a ha .
2 22 A RYA S A M A]

conversion is simple . The

would be Arya lives on -

mi lk alone for a p e ri od of fift ee n d ays thi s bei ng ,

1

known as the Cha n dr ai n bi rt The admi ssi on i nt o .

the Sam aj i s m a de t he occ a si on of a public m eet i ng ,

at whi ch t he conv er t decl are s hi s a dh e rence t o t he

t e n pri nc i pl e s of t he Sam aj a great homa s a cri fice i s ,

perform e d p ass ages from t he Ve d a s are r e ci t ed an d

, ,

”2
t he conver t di s t ribu t es swee t m e at s t o t hose pre s e nt .

In som e c as e s a c ert i fic at e of Shu ddhi i s i ssued whi ch ,

f aci li t at e s soci al i nt e rcourse wi t h H i ndus .

3 . Dep ressed Cla sses

B u t t he gre at e st int erest i s beI n g t ake n in the
soci al upli ft i ng of t he lower c as t e s t hi s r e cl am at i on
i s t aki ng t w o di s t i nc t l i nes ( )
1 t he r ai s i ng of t h e

s t at us of c ast es n ot e n t i t l e d t o we ar t he s acred
t hre ad by a dmi t t i ng t h e m t o t h at pri vil e g e
,
an d

( )
2 r ai s i ng the un t ouch a b l e s t o t h e r ank of t o u cha bl e s ,

a n d e duc at i ng t h e m t o hi gher soci a l i d e als w i t h a ,

V iew t o eve n t u ally r ai s i ng t h e m t o soci a l e qu al i t y

wi t h o t h er Hi ndus Thi s work i s don e by t he Arya

.

Samaj es as such a s w e ll a s by sp e c i al org ani z at i ons

,

support e d by t he Arya Sam aj a n d affil i at e d directly ,

or i ndi r e c t ly t o t he l at t e r
,
.

Two y e ars ag o t he a ut hor d e l i ver e d a spe e ch on

t h i s subj e ct as Pr e si den t of a l arge Co n fe re nc e a t t he ,

ann i ve rs ary of t he Gu ru ku la a t H ar dw a r a n d di s ,

cuss e d t he ques t i on from t hree s t an dpoi n t s : from

t he poin t of V i ew of t he H i ndu commun i t y ; a s a
quest i on of all Indi an i mport anc e
-
an d i n i ts
hum ani t a ri an be aring D i scussi ng i t from t he all
.

1
b
I t ha s n o w ee n r e duc d
e t o t hr e e d ys
a .

2
C e n su s R e por t for 1 9 0 1 , p a g e 87 .
2 24 A RYA S A M A]

a life o f ignor anc e servi tu de an d misery an d th at

, , ,

in hi m an y sor t of ambi t i on for hi s betterment i s a

NO sl avery is more h armful th an t h at of mind ,

an d no sin is gre at er t h an t o k e ep hum an b e ings in

pe rpetu al bon dage I t i s bad enough to ensl ave

.

people but t o cre at e an d perp etu at e circumst ances

,

whi ch prevent them from bre a king t hei r ch ains an d

becoming free is inf amous N o man or number of
, .

men h ave a right to do thi s and t hey des e rve t he ,

severest condemn at i on of all who h a ve a conscienc e .

I t is my firm convict ion t h at inj us t i ce an d Oppression

of fellow men t he atte m
-
pt to s t ifle legi t i m at e hum an
,

a mb i t i on t he desire t o keep people do wn in ord e r

,

to profit by thei r misfort une i s sure t o re act 011 the ,

aut hors an d agen t s t h e reof a n d t h at not hing can

,

s ave them from a si mil ar fat e sooner or l at er except

a timely consciousness of t he gr a vi t y of t heir si n an d

a vigorous a t t emp t t o atone for i t b y undoi n g t he

mischi ef wrought .

I ama Hindu an d a firm bel i ever in t he doctrine

of Karma I also beli eve t h at eve ry man m a kes his
.

own Karma an d is t hus t he arb i t er of hi s own

,

dest iny I t h eref ore look at t he ques t i on t hus

.

the ances t ors of t he Hi ndus ( or p erh aps t hey t hem

selve s i n thei r pre vi ous e x is t ence ) in t he i ns olenc e of ,

we al t h an d power m al t re ated people whom God had

pl aced un der t he m t o prot e ct an d bl e ss The de gr ad a .

t ion of t he l at t e r re ac t e d upon t h e m an d reduced

t hem to t he subordi n at e pos i t i on wh i ch has been
t h ei r lot for so m any c e nturi e s wi t hou t i n an y way ,

benefiti ng t hos e who had alre ady b een degrade d b y

them Thi s double degrad at i on has resulted in t he
.
 S H U D DH I W O RK 2 25

lossZof the m anly instincts of the r ace and we find

th at despite a strong an d sincere desi re to improve
, ,

we feel as if the wheels of progress are kept b ac k b y

forces beyon d our control The highes t intere sts of
.

the n ation therefore require t h at the best in us

Should be devoted t o the undoi ng of the mischi ef

wrought by us or our ancest ors We owe a he avy .

debt to those depre ssed cl ass e s t h at debt mus t be

p aid an d p ai d as soon as possible N o amount of
, .

p aper resolutions and no amount of t a l king on

pl at forms will m ake us men u n l e ss we adopt the firs t
princi pl e of m anhoo d vi z of m aking the a men de
, .
,

hon ora ble t o those of our own peopl e whom we h ave

wronge d an d Whom we cont i nu e t o wrong under an
ent i rely mis t aken i de a of our di gn it y an d soci al
posi ti on Living in t he midst of l arge cl asses of
.

people not conscious of their m anhood we c annot ,

hope to progress t owards a be tt e r t yp e a man living

in an atmosphere of infect ious di se ase has t o keep
up const ant war lest t he germs of dis e as e g et ad
mi t t ance into his body an d de st roy i t At the bes t .
,

act i on i n such c i rcums t a nces can o nl y be preven t i ve

an d n ot op e r a t i ve : our wo r k for ourselves can only

be n eg at ive an d n ot a ffirm at i ve Even if we succeed

.

in a voi di ng infect i on t h at do e s n ot me an much as

, ,

our t i me is sp en t i n preve nt ive me a sure s Wi t hout

m aking a dvanc e We h ave t herefore to re aliz e th at
.
, ,

t he bes t an d hi gh e s t s acri fices we may put fo rth for

our n at i on al a dvancement c annot com e t o much as
long as t he de pre ssed cl ass e s re m ai n Wh at t h ey ar e .

The question t h en is one of n at i on al i mpor t anc e an d

, ,

one which deserve s to be pl ace d almos t at the he ad of

the list of reforms needed to bring about our soci al
2 26 A RYA S A M A]

e ffici e ncy J t i g not a qu estio n o f chari t y o r g oodwi ll

.
w

but on e of N ati on al self p reservati on I h a ve so far

-
.

loo ked at it from hum ane an d n ati on al poi nt s of

V iew ,
but t here is anot her a spect which H i ndus
c annot ignore The d e press e d cl asses or t he vas t
.

bul k of t hem are Hindus t hey worshi p Hindu gods

, ,

observe H i ndu cus t om an d follow t he Hi ndu law A

, .

gre at m any of t hem worshi p t he cow an d obey t heir

Brahm an pries t s They h ave no desi re to go ou t of
.

Hindui sm unless it be impossi ble for t hem o t herwise

t o be t ter t hei r posi t ion r e li g i ously s oc i ally an d , ,

economic ally N ay t hey cli ng t o Hi ndu i sm i n spite

.
,

of t he knowl e dge t h at by gi ving i t up an d a dopt ing

ot her f ait hs t h e y h a ve an immedi ate prospec t of
risi ng bot h soci ally an d economic ally There are .

ag e nci es pre p ar e d t o r e c e ive t h e m wi t h op e n arms i f

only t h e y gi ve up t hei r ances t r al fai t h of whi ch t hey ,

know lit t l e an d whose pri e st s c are so l i t t le for them

,
.

Indi c at ions are n ot wanti ng t h at m any of t he m h ave

alre a dy become conscious of t he wr etched p os i t ion

t hey hold in H indu soc i e t y Some h a ve b e gun t o

.

re s en t i t an d i t will be no wond er i f l arge numbers of

,

them l e ave Hi ndu s oci e t y wi t h t hought s of re t ali a

t i on an d revenge H i ndu soci et y i s i n a s t at e of
.

transi t ion an d is t hrowing off t he a ccre t i ons t h at

,

h a ve g at he re d roun d i t in t i mes of s t ress an d t rouble .

Wi t h t he advance of e duc at i on an d under modern

influenc e s s t ri king ch ange s are t aki ng pl ac e i n t he
,

i de als an d mo de s of l i fe a n d t hough t of t he soci e t y .

The gre at m aj ori t y of educ at ed Hi ndus t hi nk t h at

their progress even on the most a dvance d modern
,

li nes does n ot nec essi t ate t hei r gi vi ng up t hei r reli

,

gi on or its f orms or even the m ainsprings of their

,
2 28 A RYA S A M A]

had a
q uite unex p ected e ff e ct a n d g a lv ani zed the
dyi ng body of ort hodox Hi n du i sm i nt o symp at hy
with i t s unt ouch abl e popul at i on b e c aus e that was so
,

necess ary t o ave rt i t s own downf all The possi bi li t y

.

of losing t he unt ouch abl e s has sh aken t he i nt e lligen t

sect i on of t he Hi ndu communi t y t o i t s very de p t hs ,

an d w e re i t n ot for long e s t abl i shed pr e j udi c e s an d

d e ep root e d h abi t s t he unt ouch abl en e ss would soon

-
,

be a t hi ng of t he p ast The d anger h a ving b e en

.

remove d of Hi ndu i sm b ei ng bere ft of t he de pressed

cl ass e s by t he fi at of t he Cens u s Dep art men t there ,

i s a ch ance of Hi ndu i sm revert i ng to i t s old ap athy

an d i nd i ffe r e nc e
,
an d ag ai nst t hi s t he le ad e rs an d

we ll wishers of t he Hi ndu communi ty h ave t o gu ard

-
.

From t he Hi n du poi nt of vi e w t oo t he n t he m at t e r
, ,

is of fi rst rat e i mport anc e an d c annot be i gnore d

-

wi t hout s e rious loss t o t he body an d soul of Hi ndu i sm .

I would t herefore appe al t o every Hi n du t o be

, ,

serious about i t t his i s no t i me for t ri fli ng The .

Chri st i an mi ssi on ary i s g at heri ng t he h arve s t an d

no bl ame can at t a ch t o hi m for doi ng so H e is i n .

t hi s count ry wi t h t he m e ss age of H i s God an d i f t he ,

H i ndus fors ake t h ei r own peopl e he i n any c ase

, , ,

will n ot f ai l t hem The de press e d cl asses as I h ave

.
,

s aid h ave no desi re to l ea ve Hi nduism if t he l at t e r

, ,

m ake i t possible for th e m t o progress on hum ane

li nes bu t if i n i t s s t upi di t y i t he si t at es an d hesi t at es
t h e y are n ot Will i ng t o follow i n i t s t r ai n an y longer .

The following ext ract gi ve s an a ccount of wh at has

so far been done by t he Arya Sam aj i n t hi s con
ne ct i on

in the Punj ab an d t he Uni t ed Provi nces

sub st ant i al work is being done by t he A rya Samaj fl
.
 S H U DD H I W O RK 22 9

In m y eyes t he chi ef merit of this wor k lies in forcing

or persu ading Hi ndu soc i ety t o assimil at e t hes e
cl asses an d rai se them to a r e spect able posi t i on in the
soci al sc ale F rom t h at poi n t of V i e w t he met hods of
.

the Arya Sam aj are much more e ffec t i ve t h an those

a dopte d i n o t h e r p art s of In di a The Arya Samaj i st s .

occupy an a dmi t t e dly good posi t ion i n Hi ndu soci ety .

The ort hodox p art y oft e n thre at ens to outc aste

t hem bu t e ven t u ally find th at i t i s not in t he i r power
,

t o do so In f act th e y c annot afford t o lose t hem

.

Hin duism i n N ort he rn I n di a c annot be t hought of

wi t hout t he Arya Sam aj I t i s n ot only a source
.

of s t re ngth t o Hi ndu i sm and Hi ndus but is the ,

pri ncip al e ffec t i ve a gency always an d everywh ere

,

pre sen t t o defend t h e m t o s ave t hem and t o serve

, , ,

t hem . I t i s the Arya Samaj i st s who open an d m ain

t ai n schools colleges V i dyalas an d Gu ru ku las for
, , ,

t he e duc at i on of the i r boys an d gi rls i t i s th e y who

fight their r e li gi ous an d denomin at i on al b attles who ,

d e fe n d t hei r Sh as t ras who serve t h em in t imes of

,

f ami ne or di s t ress who loo k a ft er t hei r wom anho od

, ,

an d who spend money t i me an d energy in recl ai ming

, ,

those who would o t h erwi se be los t t o them The .

ort hodox are angry wi t h t he Ary a Sam aj on a ccount

of t heir aud aci t y i n a dmi t t i ng some of t he d e pre sse d
cl asses and un t ouch ables in t o Hi ndu societ y Th e y .

thre at e n t o e xcommuni c at e an d in some c a ses t hey

c arry out t h ei r t hre at s bu t even t u ally find i t is
,

usel e ss t o bre ak t h ei r h e ads ag ainst rocks In t he i r .

desp ai r they pour out t he vi als of t hei r wr at h upon

,

t he untouch abl e s an d p ers e cute t h e m but at t hi s ,

s t age t he law s t e ps i n an d t hey h ave t o submi t to

the inevi t able .
23 9 A RYA S A M A]

The Ary a Samas t s recl ai m these depressed

cl asses by a dmi t t i ng t he m t o t he pri vi l eg e s of t he
Dwi yas Th e y a dmi ni s t e r G ayat ri t o a sel e c t num
’

ber i nve s t t h e m wi t h t he s a cre d t hr ea d confer on

, ,

t h e m t he pri vi l eg e of p erforming H om a an d s t art ,

int er di ni ng an d i n a few c a s e s e ve n i n t er m arri a ge

- -

wi t h t hem Thi s s t art l e s t he Hi n dus The whole

. .

count ry wh ere such a t hi n g i s d on e for t he firs t t i me

is t hrown i nt o convulsi ons P e opl e begi n t o t hi nk
.

an d t alk Occ asi on ally t h ey re sort t o vi ol enc e whi ch

.

in some Cases l ea ds t o li t i g ati on bu t e ve nt u ally t rut h

'

, ,

just i c e an d perseveranc e t ri umph In t he t erri t ori e s .

of t he Mah araj a of J ammu an d Kashm ere t he whole

st reng t h of on e of t h e s e c as t e s (i n on e p arg an a) about ,

souls has b ee n a dmi t t e d i nt o t he Arya Sam aj

, .

’
Thi s i s t he re sult of about t hre e years work The .

a i t at i on i s n ow subs i di ng an d t hi ngs ar e r e sumi ng

g
t hei r norm al condi t i on In anot her di st ri c t (Si alkot e )
.

over of anot her c a st e h a ve been s i mi l arly

rai sed A sp e ci al org ani z at i on has bee n formed to
.

look aft e r t hei r e duc at i on e t c c all e d t he M egh

,
.
,

Udhar S a bha (a soci et y for t he upli ft of M eg hs) ,

which m ai nt ai ns a Cen t ral School an d severa l

pri m ary schools The Cen t ral School has a spl e n did
.

bui ldi ng of i t s own t he foun dat i on s t one of whi ch

,

was l ai d by t he Coll e c t or of t he D i s t ri ct a n d on whi ch ,

t hey h ave sp en t som e fort y t hous an d rup ee s In .

a not h e r d i s t ri c t ( Gurd a spur ) P andi t R am Bh aj Dat

has re cl ai me d s e ve r a l t hous ands Wi t hi n t he l a s t t wo

ye ars The ort hodox p ar t y i s s t i ll agi t at e d t here an d
.
,

no org ani z at i on has ye t be en form e d t o look a fter

t hose re cl ai m e d In ano t he r di st ri ct (H oshi arpur)
.
,

thous ands h ave been recl aimed an d t her e i s a re gul ar

23 2 A RYA S A M AJ

in m aking a bi g hole in t he orthodox fortress by

recl aiming a number of Domes (one of the lowest
untouch able c astes in the U P ) an d admitting them
. .

int o t he Arya Sam aj I went to their hous e in the

.

interior of t he hi lls an d along with a number of hi gh

c as t e Ary a Samaj i st s at e food coo ked by them an d
dran k water brought by th e m Last ye ar I .

went to Ben ares an d in th at very centre of Hindu

orthodoxy addressed a huge me et ing on this ques
tion an d ch a llenge d t he p andi ts to outc aste me an d
,

others working wi t h me I di d the s ame only l ately

.

at Mur a d ab a d an d B are i lly The Arya Samaj i st s in

.

these di st rict s are m aint ai ni ng a number of schools

for t he Cham ar boys who alone number 60 l acs i n
,

the Unit e d Provinces The untouch ables in the

.

U P number about a crore an d a qu arter in a

. .

t ot al Hindu popul at ion of about four crores and ,

the proble m t here is gi gantic The gre at need in .

t hose provinces i s a mission solely d e vot ed to t he

work consi sting of good Hi ndus who re ally beli e ve
, ,

i n the H i ndu Sh astr as an d h ave a genuine respect

f or Hi ndu li fe an d thought .

These ext rac t s give a f ai r ide a of the influence of

the Ary a Sam aj i n the sphere of soci al uplift It is .

a m agnific e n t work of whi ch any single Indi an

,

org anization may well be proud B ut no one feels .

more t h an we do how li t t le has yet b ee n achi eved in

thi s li ne We are yet only on t he fringe of the are a to
.

be conquere d an d m any a b at t le will h ave to be

,

fought before t he victory i s achi eved The Arya .

Sam aj as a body is however consci ous of t he mag

, ,

n i t u de as w e ll as of t he import ance of the work an d ,

t heir succe ss is hum anl y spe aking almost c e rt ain

, , .
 S H U DDH I W O RK 23 3

Their feeling may well be expressed in the words

of the poet
It may be th at the g ulfs will wash us down :
I t may be we sh al l touch t he H a pp y Isles ,

but som et hi ng ere the e n d

,

Some wor k o f noble no t e may yet be done

, .

—TE N N YSON , Ulysses .

 CHAPTER I

RE LI G I OU S I D E A LS A N D AI M S

m a m mw : 11 1 11
3 121 8 3 3
12 0 1 ?

m az m
m fi sg m a 111 11

11 1 11 e1 m 1 1 1 2 1 1 11
Le t w ha t yo u d ri n k , y o u r s ha r e o f f o o d be co m
mo n ,
t o g e t he r w i t h o n e c o mmo n bo n d I bi n d yo u .

S e r ve A g n i g a t he r e d r o u n d H i m li k e t he s po k e s a bo u t
,
’
t he c ha r i o t s n a v e .

W i t h bi n di n g c ha r m I ma ke yo u a ll u n i t e d, o bey
i n g o n e s o le le a de r , a n d o n e mi n d e d
”

—
-
.

A t h I I I , 3 0 , 6, 7
. . .

I . The Chri sti an i zi n g of I n di a

AT t he birth of Dayan an da i n A D 1 824 British rule

,
. .
,

in Indi a was i n its preli min ary s t ages Larg e t r a cts .

of wh at now i s known as Bri t i sh Indi a were s t i ll

under n ati ve government The whol e of t he Punj ab
.
,

Si ndh an d the Cen t ra l Provi nc e s re qu ired about a n

,

other quarter of a century to b e brought under B ri t ish

23 8 A R YA S A M A]

sway Even in p arts in the imm e di ate occup ancy of

.

”
John Comp any Bri t i sh rule was more or l e ss i n a
,

fluid st ate an d Bri t i sh ins t i t ut i ons yet in th eir

,

infancy , The fa ci li t i es for educ at i on were few an d

far between The very sc ant y encourag em e nt
.

origin all y gi ven t o educ at i on by t he E as t In di a

Comp any wa s confin e d to promot i ng t he s t u dy
of orien t al l angu ag e s s t i ll us e d a t t h at t i me in t he
Indi an Court s of Law in order t o qu ali fy young
Indi ans for Government e mploym ent an d chi efly in
”l
the subordi n at e pos t s of t he j udi ci a l service .

Mission ary prop ag an da howeve r s eems t o h a ve b e en , ,

in full swing at le ast i n t he Pre si d ency t owns of

,

Calcut t a Bomb ay an d M a dr a s
,
By an e asy e ffort
, .

of im agi n at i on we can see Ra j a R am Moh an Roy

discuss i ng the merits of Chri s t i an reli gi on wi t h M r .

Arno t or Mr Ad am in hi s garden house at Calcut t a

.
,

in the summer of 1 8 1 8 about si x ye ars b e fore D aya ,

n and a was born The m i ssion aries had op en e d some

.

schools a lso t hough i t is n ot cl e ar whe t her they

,

t aught English or vern a cul a r only We are tol d by .

Si r Val e n t i ne Chirol th at i t wa s i n di r e ct oppos i t i on

to Carey an d o t her e arli er m i ssi on ari e s t h at Dr .

Alexa nder Duff m ade up hi s mi nd t o e s t abli sh t he

suprem a cy of the English l angu ag e over t he ve r
h a cul ar as a prelimin a ry t o t he Chris t i aniz at i on of

Indi a an d t hat i t was Dr Duff s i nfluence as much

,
.
’

as th at o f Ma c aul a y whi ch en a bled Lord Wi ll i am ,

’
B entinc k s government t o de ci de t h at t he gr e at
obj ect of t he Br i t i sh Governmen t ough t t o be the
”
promot i on of Engl i sh l i terat ure an d scienc e ?

1
I n di a n Un r es t , by V . C hi r o l p
,
. 2 08 .

I bi d .
, p . 2 09 .
249 A RYA S A M A J
counten ance ori gi n all y given by t he E ast I ndi a
Comp any to reli gi ous pr act i c e s incomp at i ble in the ,

opini on of e arnest Chri st i ans wi t h t he soverei gnt y ,

of a Christi an P ower a n d who i nfluenc ed the ,

decision of t he Governm e nt in fa vour of English

’
educ at i on . I t is a dded t h a t Dr Duff s aut hority
1
.

was gre at bo t h at home an d i n Indi a an d wa s ,

reflected equ ally in Lord Har di n g e s Educ ation al ’

Order of 1 844 which t hre w a l arge number of posts in

,

the public service open to Engli sh sp e aking Indi ans -

.

I t i s thus cl e ar t h at b et ween 1 8 24 the ye ar of ,

’
Swami D ayan an da s b i rt h an d 1 8 45 t he y e ar of hi s , ,

fli ght from home t he Chri s t i an mi ssi on a ry exerci sed

,

a gre at i nfluenc e ove r Governm e n t pol i cy Dr Duff . .

himself op en e d an Engli sh school i n 1 83 0 an d suc ,

ce e de d in conver t i ng som e of hi s mos t bri lli an t pup i ls

to Chri sti ani t y By t he ti me Swami Dayan an da

.

st arted his publi c li fe Chri s t i ani t y had m a de gre at

,

progress in In di a The count ry was Si mply studded

.

wit h Christia n schools an d colleges a n d covered wi t h

a ne t work of Chri s t i an a genci es The vo i ce of t he .

Brahmo Sam a j was a mere wai l in the wilderness .

’
The Brahmo le a ders chi ef we apon was ration alism ,

which could a ppe al bu t t o a few Even in the c ase .

of t hese few t he Brahmo Sam aj at th at t i me was con

,

desi re d t o be a kind of r e forme d or refined Chris

t i an i t y resembl i ng more t he Uni t ari an Church t h an
,

t he M onothe i sm of t he Ve d as or t he V e di ci smof R am
M oh an R OJ Wh at ever li t t le of Hi nduism it con
.

1
-
p
I n di a n Un r e s t ,209 I t wo
. . be mor e a uld
ra t e t o sa y ccu
p d p l cy
w ho i n s i r e t he o i o f t he E a s t I n i a C o m a n d
t o i n t er er e p y f
uc l u p c c
wi t h s h r e i g i o s r a t i e s o f t he H d
i n us a s i n t he o i n i o n o f p
e a r n e s t C hr i s t i a n s w er e i n om a t i c p bl
e w i t h t he sove r e i g n t of a y
C hr i s t i a n P o w er ”
.
 RELI G I OU S I D EAL S A ND AIMS 24 1

t ai ned in its origin al form gra dually dropped off as ,

the le ad ership p a ssed i nto h ands whi ch had grown

strong on English food and English t hought Thi s .

ph ase of Brahmo t e a chi ng re ached its zeni th i n the

Chris t i an rh apsodi e s of B abu Ke shu b Chunder Sen ,

whose t e achi ngs on Chri st an d Chris t i anit y l e ft only

a thi n p art i t i on b e tween orthodox Christi anity an d

Brahmoi sm Max Mii ller in one of hi s letters to

.
,

the Ti mes (N ovember 24t h m akes one of ,

Keshub s cri t i cs t he Rev Charles V oysey s ay th at

’

,
.
,

B eli e ve rs i n Keshu b Chunder Sen h ave forfeited

t he n ame of Thei sts bec ause this le a der has more an d
more incli n e d t o t he doctrines of Chri s t i anity .

Keshu b B abu s ’
e arlies t profession of f ai t h in
Christ wa s m a de so far b a ck a s 1 8 66 In a letter .

a ddressed to P rof e ssor M ax M ii ller by B abu W N . .

Gupt a on b eh alf of the Brahmo Mi ss i on ary Con

,

ference i n 1 8 80 t he wri t er a dded th at on e of the

,

m ai n c auses of i rri t at ion was the Minis t er s ’

Keshu b s ) a ll eg i anc e t o Chri st

’
.

Ano t her Chri s t i an wri t er Mr Fran k Li llington in , .

,

hi s book en t i t le d The B ra hmo S a mai a n d A rya S a maj ,

i n thei r B ear i n g on Chr i st i a n i ty publi shed in 1 9 0 1 , ,

refe rs to t he Chri s t i ani t y of the Brahmo Sam a j of

In di a I t i s t ru e t h at t he Br ahmo Sam a j n e ver
a cc e p t ed t he d i vin i t y of t he h i s t oric a l Christ i n t he

s ame s ense i n whi ch ort hodox Chri s t i ani ty a ccept s i t ,

bu t i t c anno t be d e ni e d t h at i t wen t perilous ly ne ar

d o i ng so an d t he Sa dhar a n Brahmo Sam aj wa s a
,

pro t e s t ag ai nst Ke shu b s i n t erpre t ati on of Chris t i an

’

i t y an d hi s expos i t i on of t he N ew D i sp e ns at ion st arted

1
B i og r a phi ca l E s sa y s , p . 89 .

2 B i og r a phi ca l E s s a ys , p
.
98 .
242 A R Y A S A M A]
by him Torn by intern al dissensions of t his Ch ara c
.

ter t he Brahmo Sam aj had ce ased t o be an e ffect i ve

,

Shi e ld for t he pro t ec t i on of H i ndu Th ei sm from t he

a ss aults of Chris t i ans when Swa m i D ayan an da com

w i n an da abou t 1 8 60
p le t e d hi s e duc a t i on i t h V r j a
’
.

han Roy s t e a chi ng was a deni al of

f t he Wes t i n m atters of Spi ri t He .

m ai nt ai ned t h at Hi ndu Theism was as goo d as i f not ,

bet t er t h an Chri sti an Thei sm t ake n at i t s best

,
.

D eben dra n at h Ta gor e was a lso firm on

to t he l as t a lt hough he had re pudi at ed
,

i li t y of t he Ve d as on t he t es t imony of four
men s ent to B en are s to study an d t o pronounce
upon t hei r t e a ching B u t B abu Keshu b Chund er
i en s development as in a wa a confe ssi on of
.

fi w y
Hi ndu inf e ri ori ty whi ch once more s t reng t h ene d
,

the h ands of t he Chris t i an mi ssi on ary who at t h at

momen t was eng age d in a most b i t t er c amp ai gn
ag ainst H i ndu i sm b a sed on the opinions of Wes t e rn

schol ars of Sanskri t .

The movement i n augur at e d b y Si r Wi lli am Jones

an d hi s colle agu e s had a ff e cted In di a i n t wo w a ys .

On t he one h and i t brought t o light t he immensi t y

an d va rie t y of Indi an l i t e r at ur e an d m a de known t o

t he Europ e a n world t h at Indi ans had produc e d i m

mort a l works i n re li gi on phi losophy poet ry m at he
, , ,

mat i cs et c an d were n ot qui t e t he unlet tere d bar

,
.
,

bari an s whi ch t he e arly Engli sh s et t lers ha d t hought

t hem to be . On t he o t h e r h and i t pl a ced a s t rong
we apon i n t he h ands of t he Christ i an mi ssi on ary
ag ai nst Hi ndu i sm a n d wh at i t s t oo d for . Thus by ,

t he t i m e Swami D ayan an da e n t ered t he field ,

Indi a
”
had witnessed a ch ange the li ke of which had neve r
,
2 44 A RYA S A M A]

comes to us an d whisp ers th at the superiorit y of the

Europ e an ove r t he In di an is t he gi ft of t he Son of God
whom he has a cknowl e dge d as hi s Ki ng an d Saviour ,

an d th at your coun t rym e n can re ally become gre a t

if they come un de r H i s b anner The ide a t hus i n

.

sinu ated i s d aily fed an d s t rengt h en e d by t he e duc a

tion t h at he imp art s t o us through a l arg e number of
Mission Schools an d {Coll eg e s th at cover t he country
wi t h t h eir network The mi ssion a ry criti ciz e s t he
.

e vils t h at h a ve of l at e corrup t e d our soci e t y an d

,

proudly points to his own communi t y as en t i rely free

from those curs e s He comp ar e s our s a cre d boo ks
.

with Christi an Scripture s an d proves to the s at i sfac

,

t ion of m any mi sgu i de d p e ople th at t he l at t e r are

infinitely sup eri or to t he form e r He is also encou r
.

a ged i n hi s pros e lytiz i ng work by t he a p a t hy of the

Hi ndus tow ards reli gi ous ins t ruct ion The y s end.

their children to schools for s e cul ar educ at i on with

out m aki ng an y provisi on for re li gious train i ng at
home or at school wi t h t he result t h at our boys grow
,

up utterly i g norant of t he reli gi ous pri nci pl e s of t heir

Sh astr as . N o Chris t i an fat h e r wi ll ever e n t rust hi s
sons t o t he c are of him whom he b e li e ve s ini mica l t o
his faith but we do i t d ai ly only t o b ewai l the result
, ,

of our folly wh en som e mi sh ap b e falls us The godle ss.

educ at ion of Governm en t Schools an d Coll e ge s has

incre ased our i ndi fferenc e to r e li gi on an d we h ave
,

been so compl et e ly won ove r t o t he world t h at we

are re a dy to s a cri fice our hi gh e s t r e l i gi ous in t e rests

for the sli ght e s t worldly a dvant age to ours elves .

The l abours of the Sansk i t schol ars of Europe

r

h ave also f aci li t at e d t hough unconsci ously t he p at h

, ,

of the mission ary Accustomed to receive s ecul ar

.
 R ELI G I O U S I D EAL S AND AIMS 245

truths from the West without the slightest hesit a

tion our young men un acqu ai n t ed with the sublime
, ,

truths of their Script ures are led to put implicit fai t h

,

in the opini ons of Western schol ars on the subject of

Hindu reli gi on I do n ot mean t o bl ame such
'

dist in gui shed s avants as Professors Max Muller an d

M on ier Wi lli ams or c ast a slur on t he world wide
,
-

reput ation whi ch they ha ve deservedly won after

ye ars of toil in t he s acred field of Sans krit literature .

Europe an s avants h ave been misled by the

comment ari es of n at ive Sanskr it schol ars whom they
h ave closely followed an d i t is no f ault of theirs if
,

they have failed in fields where men more favour

a bly situ ated th an themselves had sh ared the s ame

fate.

The Hindu reli gion which could well withst and

,

the steel of Mahomedan bigotry for hundreds of ye ars ,

has been brought fa ce to f a ce with Europe an science

an d criticism wi eld ed by t he h ands of men who are
,

either indi fferent to our interests or interested in

converting us to thei r faith Our Situ ation demands
.

th at we bra ce our nerves to defend our religion ,

if we believe it to be true a gainst the att ac k s of its

,
'
a ss ail ants ; but a l a s
,
we ourselves h ave mis gi vings
in our he arts The vast an d insens at e m aj ority o f
.

our conservative countrymen is so much steeped in

idol atry an d superstition th at it is well nigh u n
,
-

conscious of i t s own wretchedness It is moreover .

, ,

divide d into rival sects gi vi ng nomin al allegi ance to

the Ved as but p assi on at e ly cl i nging to t he va rious
books composed by t heir founders for t he benefit of
their followers Whenever an y s e ct ion of the com
.

munit y has kept itself aloo f fromcontending factions ,

 246 A RYA S A M A ]
it has with an inconsistency ch ara cteristic of our
,

ra ce out wa rdly recogni ze d t he soverei gnty of all

, ,

but inwardly i gnori ng the cl ai ms of rel i gi on alto

,

get h er yi e lded i t s he art to none A few me ani ngless

,
.

7 ceremon i es e xc e p t e d t h e re is no common tie t h at

,
-

un i tes the Hi ndu m ass es no common link th at ,

fast ens th em t o e a ch o t her no one princi ple which all

,

of them may be moved to d e fend As for t he people .

who c all t h ems e lve s e duc at e d t hey are be set wi th

,

gre ater di fficult i es an d less provide d for against

d ange r Educ at i on has deprive d t hem of the i gn or
.

an t pride whi ch i n t he c a se of common people is the

, ,

source of dogge d p ert i n a ci t y an d t en aci ous a dherence

to t hei r own vi ews Light has re ached th e m only to
.

reve a l t he hi deous si t u at i on th ey ar e in The godless .

educ at i on of our Schools an d Coll ege s has s apped the

found at i ons of f ai t h i n God an d Hi s re ve aled Wi ll
our boys ar e t aught to despi s e thei r own religious
books and prize t hos e of t he forei gner above all ,

the conviction has b e en brought home to us by the

writings of Europe an s a van t s th at although we ,

possess some phi losophic al ;works of inesti m able

value our religi ous books Con t ain a gre at de al of
,

rubbi sh an d nons ens e a long wi t h a few ge ms of t ruth

th at li e emb e dde d i n i t We are t ol d t hat t he Ved as
.
,

whi ch are t he b as i s of our re li gion and sci ence em ,

body t he chi ld li ke ut t e ra nces of t he pri me val man

-
,

t h at th e y t e ach t he worshi p of t he e l e m e nt s an d enj oi n ,

t he pra c t i c e of fool i sh ri t e s t h at could ple a se chi ldren

bu t are di sgus t ing t o civili ze d man Some of t hese .

opini ons d e ri ve count en ance e ven from the opini ons

of our pri e s t s t he n atural gui d e s of our people who
, , ,

devoting themselves exclusivel y to the study of

2 48 A RYA S A M A]

I h ave c alled Swami Dayan anda the gre at Seer

bec ause like R i shi s of yore he saw t he Truth f ace
, ,

to fa ce. There are some who c all Swami

Dayan an da an i mpostor a li ar a fa lse interpreter
, ,

of the Ved as I do n ot qu arrel with t hem bec ause

.
, ,

in the se arch aft e r truth these sl anderers h a ve never

,

wandered i n t he m a zes of Hi ndu Sh astra s never felt ,

the di fficulti es th at li e i n the way of Vedi c student s ,

an d never r e a l i zed the import anc e of the discovery

m ade by Swami Dayan an da The gre at Swami .

st ands on a ped est al so hi gh that t he eyes of those

who look at hi m from b elow a re d a zed an d they ,

find no t hi ng subst ant i al i n hi s pl a c e I .

a dmi t t h at t he t ru t h d i scover e d by hi m I s the only

bond which can uni t e us a s a n at i on an d t hat the

movemen t in augurated by hi m will li ke the f amous ,

cow of t he Hi ndu myt hology yi e ld us all th at is

,

desir able in soci al an d reli gi ous m atters but these

coll at er a l benefits should n ot weigh i n our minds
a s proofs of t he ul t e ri or mot i ves of t he Sw am i .

They are rat h er an i nd e x of t he i mport ance of hi s

di scovery an d work The bri ghtness of the trut h
.
,

di scove re d by hi m woul d h a ve been the s ame

,

wi t hout t hes e a ddi t i on al li ghts N or should we

.

be swayed i n our j u dgment a gainst hi m by wh at

has been m i sc a ll e d t he un ani mous voi ce of t he
p andi ts H ad t ruth be en judged by numbers no
.
,

re form would h ave eve r succee de d Wei gh hi mnot by .

the votes of t hos e who are t he d e voted followers of

t he myt hologi c al school bu t by t he evide nce whi ch
,

he can bring forward to es t abli sh the exist ence of

”
the school which he has followed .
 R ELI G I O U S I D EA L S AND AI M S 249

2 . The F orces a gai n st Daya n an da fl

The forces then that Dayan an da had to face
, , ,

maj ebri efly be summed up as follows :

( I The. hos t of Br ahm i ns le arned an d unle arned , ,

whO had e s t ablished for t hemselves a supreme

position in the Hindu hiera rchy an d Whose i nterests
were vit ally involved i n the proposed reform move
ment Their strongest cit adel was the est ablished
.

c aste system an d th e y were b a cked by all the forces

,

of i gnorance supersti t ion prej udice custom an d

, , ,

conservatism .

(2 T T he 1 org ani zed forces of Christi anity b a c k ed ,

on the one side by all t he resources of civi lizat ion ,

moral intellectu al an d poli t ic al ; on the ot her by

,

an endless an d inexh aust i ble supply of men an d

—
money men who had consecrat ed their lives to
t he c ause of their reli gi on an d ha d m a de i t their
s acred duty to defend an d t o dissemin ate it at all
costs a n d money which could est abli sh a networ k
of phi l anthropi c a ctivity m any side d an d hydra ,
-

he a de d ungrudgi ng in sympathy an d unstinted

,

in flow .

3 13,T h
‘

e a n a lytic t endencies of modern science ,

whi ch deni ed God re vel at i on an d re ligion an d

, ,

e st a bl i shed secul a ri sm an d m a teri a l i sm on the throne

formerly occupi e d by God .

4 T h
. e coll a ps e of t he prev ai l i ng H i ndu system
of t hought reli gi on an d l i fe before 2 an d 3
, .

The pessi mi sm an d i nerti a whi ch had been

e ng end e red by c e n t uri es of p o l i t ic a l an d in t ellectu a l

de cl i n e t he a p athy an d i nd i ffe re nc e of t he Hindus

a n d t h e i r convi c t i on t h at t hey ha d been hopel e ssly

b e at en perh aps never t o ris e agai n an d the shame

,
2 50 A RYA S A M A]

an d fat a lism which are born of int e llectu al an d moral

subj ugat i on an d s t a gn at i on

m
6 The ever a ctive prop ag and a of Isl am which
.
-
,

cl ai ed its V i ctori es in eve ry nook an d corner of

the l an d almost every day of the y e ar wi thout the
, ,

Hi ndus re alizi ng the extent to which it was gaini ng

ground .

3 . H i s F i tn ess for hi s Ta s k
A ll hi s li fe Dayan an da had studied Hi ndu rel i
,

gi on only All i t s forms an d m anifest at i ons were

.

t horoughly well known to hi m Of Christi an i t y an d .

Isl am howe ve r he kn ew no t hi ng when he entered

, ,

upon hi s work i n 1 8 60 exc e pting wh at he mi ght

,

h a ve observed duri ng hi s long t ra vels i n t he prac

t i ces of hi s Musli m an d Chri s t i a n countrym en B u t .
,

so soon as he took up t he ide a of bringi ng about a

r a di c a l r e form i n H i ndu t hough t Hi ndu reli gi on an d
,

Hi ndu li fe he found t h at in Chri s t i an i t y an d Isl am

,

H i ndu i sm had formi d abl e ri va ls whi ch t hre at en e d ,

i t s ve ry exi s t e nc e i f l e ft unchecke d an d unres i s t ed

,

i n the i r sys t e m at i c e ffort s to di spl ace Hi nduism from

the posi t i on i t occupied in Indi a He conclude d .

t h at a movem en t di rected ag ai ns t curre nt H i ndu i sm

a lone m i ght reform i t away a l t oge t her unless a t ,

t he s ame t i me he could di slodge i t s opponen t s from

t he pos i t i ons of van t a g e t h e y occupi e d a g ai ns t i t .

He t here fore absorbed hi ms elf in a cri t i c al s t udy of

bot h th ese al i en re l i gi ons wi t h t he assi st anc e of
,

fri ends who knew Engli sh an d Arabi c an d wi t h t he ,

h e lp of such l i t erat ure as was a vai l able t o hi m i n

t he ve rn a cul ar of t he coun t ry By t hi s s t u dy he
.

a t t ai n e d t he re asone d co nvic t i o n t hat Ve di c The i sm

252 A RYA S A M AJ

only to meet criticism at all point s but also in turn , , ,

to criti ci ze hi s criti cs and compel them t o see the

be ams in t heir own eyes .

He wan t ed t he Hi ndu mind to t urn from p assi ve

ness to a ct i vi t y t o exch ange the s t an dard of we ak
ness for t he st and ard of strength ; i n pl ace of a
ste adi ly yieldi ng de fence to t a ke the ri ngi ng
cheer of the inva di ng host .

Isl am an d Chri s t i an i t y t he rivals of Hi nduism in

,

Indi a were bot h pros elytizi ng reli gi ons ; i t was t here

,

fore necess ary t o give t he s ame ch ara ct e r t o Hi ndu

ism Hi ndui sm ha d m a de conversions i n t he p as t
.

it was quietly an d unconsci ously m aking conversions

every d ay ; all t hat was n e ede d was t o cre at e a
l

conscious a ct ive proselyti zi ng spirit whi ch woul d

, , ,

t a ke pride i n i t s work Thi s i n bri e f was t he

.
, ,
’
Swami s a ttitude t owards o t h e r rel i gi ons If one .

com e a cross som e mi st akes i n hi s s t at e m ents con

cerning other reli gi ons t hey may be t he mi s t a ke s
,

of hi s in form ant s or of t hose on wh ose aut hori t y

,

they ha ve b een t aken an d cri t ici ze d Mr Blunt . .

,

i n hi s Cen su s R ep ort for t he Un i t ed P rovi n ces

( p
. compl ai ns t h a t the Ary a s study a r e l i gi on
on ly i n t he works of i t s opponen t s If t hi s ch arge .

—
is t rue which we do n ot a dm i t — we h a ve only
to reply th at i n t h at respect t he Ary a i s p erha ps a
too apt di sci pl e of t he Chri s t i an mi ssion ary ; an d ,

if evidenc e be re qui red of t hi s such e vidence wi ll ,

be found in abund ance i n the tra ct s a g ai ns t H i ndu

ism t he Ary a Sam aj an d Isl am issued by t he Chri s
,

ti an Li tera ry Soci ety of M a dra s We do n ot a dmi re .

1
u p
Se e C e n s s R e or t s ; l
a so Si r H . R is l ey ’
s l ea rn e d w ork on

The P e oples of I n di a .
 RELI G I O U S I D EA L S A ND AI M S 2 53

this spirit but it i s i mpossible to sep arate it a lt o

,

get her from pros e lyti zi ng ze al I t should not be .

forgo t t e n th at t he Chri s t i an Mi ssi on ary was t he

firs t in t he fi eld of cont roversy : he opened war
upon Hindu i sm an d i n doi ng so used t he strongest
,

poss i ble l angu age c all i ng t he gre at e s t of Hi ndu

,

hero e s li ke Kri shn a a dul t erers fornic ators an d

, , , ,

wh at n ot .

’
Dayan an da s a t t i t ude tow ards other religions ‘

wa s a necess i ty of t he t i mes i n whi ch he lived an d ?

,

p art ly d u e a lso t o hi s i gn ora nce of t he langu age s l

- - _ .

in which the b e s t li tera ture of the se reli gi ons was to

be found B u t i n our opi ni on there is no j u st i fi ca
.
, ,

t i on for hi s followers to cont i nue t o hold th at atti

tud e an d the soon e r t he Arya Samaj i st s come t o
,

thi s conclusi on t he better for t h e m an d for their

,

c ause The ot he r r e li gions of t he world includi ng

.
,

th os e of Indi a must be s t udi ed i n t he wri t ings of

,

th ei r best exponen t s an d a lwa ys spoken of i n ,

t e rms of respect an d cons i dera t i on e ven if one is ,

un abl e t o a ccept them as true i n thei r ent i rety .

4. The A r ya S a m a j a s t he P ar en t of Un res t

The Lieu t en an t Governor of t he Punj ab in reply-

,

ing to d e put at i on of t he le a ding Arya Samaj i st s

a
‘

who i n 1 9 0 7wa i t e d upon hi m to a ssure hi m th at t he

Sam aj ha d no h and in t he poli t i c al or a gr ari a n d i sturb
an oes of t he ye ar i s report ed to h a ve s ai d th at his
,

o ffi cers i nform e d hi m t h at wherever t h e re was an

Arya Sam aj i t wa s the c en t re of unres t We
, .

wonder if he re al i ze d t h at i n t h at verd i ct he was

p aying the gre at es t complimen t to t he work an d to
t he spirit of the Ary a Sam aj th at its i llustrious
254 A RYA S AM A ]

founder co uld h a ve wished Ment al unrest is holy

. .

There can be no progre ss without unrest But to

.
,

be quite j ust t he Arya Sam a j is not the only source

,

of unrest in Indi a The Government i tself with

.
,

its educ ation al policy an d i t s Western met hods

of ad ministrat ion has cont ri but ed m ateri ally to
,

wards that s ame unre st The A rya Sam aj may

.

quite logi c ally be pronounced an outcome of t he

condi t i ons i mport e d i nt o Indi a from t he Wes t an d , ,

a s such it has a bsolut e ly no re a son t o repen t or

,

be ashamed of t he share i t has had in a ddi ng to t he

volume or modi fyi ng t he ch ara cter of the unrest th at
was the in e vit able cons e quence of modern condi
tions of li fe in Indi a Th at t he Arya Sa m aj i s one
.

of t he most poten t n at i on ali zi ng forc e s no one ,

should or need d eny The Arya Sam aj a i ms at

.

ra di c al ch anges in t he thought an d l i fe of t he people .

I t ai ms at t he form at i on of a n ew n at i on al ch ara cter ,

on t he fund ament al b asi s of Ve di c t hought an d Vedi c

life It was ess ent i al for i t t o cre at e di ss at i sfa ct ion
.

wi t h the e xis t i ng condi t i ons i n H i ndu soci ety ; to

cre ate an amb i t i on for bet t er t hought an d better
li fe —an ambi t ion t h at was bound t o bri ng about
unrest . The Arya Sam aj beg a n i t s work by
rec alli ng the gre at ness of anci ent Indi a an d i m ,

pressed upon the H i ndus t hat t he l an d of Ve d as

“
an d S hastr a s ha d no right to si nk i n t o t he r ole ’

of mere criti c or imit at or of Europe an l et t e rs or

Europe an li fe Y et th at was at b e s t t he c ondi t i on
.

’
of the Indi an mind at the begi nni ng of D ayan an da s
a postolic c areer The Hi ndu mind whi ch t ill t h en
.
, ,

could n ot g et out of t he vici ous ci rcl e of more forms

or mere habits —an d to some e xtent is even now
2 56 A RYA S A M A]

we are sworn to c arry t he b at t le far beyond our

re mot e st fron t i e rs We no longer dream of sub .

m i ssi on b e c aus e struggl e i t s e lf has become only the

,

firs t st e p t owards a di s t ant V i ctory t o be won '

.

N o o t her reli g i on i n the world i s so c a p able of

t hi s dyn amic t r ansform a t i on a s H i ndu i sm To .

N ag arj u n a a n d B u ddhaghosh t he m any wa s re al ,

an d t he Ego unr e a l To Shan kara cha ry a t he one

.
,

was re al an d t he m any unre al To R am a kri shn a an d .

Vi ve kan and a t he m any an d t he one were t he s ame

,

—
r eali t y p erc ei ve d differen t ly an d at di ffe rent t i mes
by t he hum an consci ousness D o we r e al i ze wh at .

thi s me ans ? I t me ans t hat CH A R A CTE R I S SPI R I T U

A LI T Y I t m e ans t h at l a zi ness an d d e fe at are not
.

renunci at i on It me ans t hat t o pro t e c t ano ther is

.

infini t ely gre at e r t han t o at t ai n s alvat i on I t me ans .

t h at M u kti l i e s i n o ve rcomi ng t he t hi rs t for M u kt i

(s a lv a t i on ) I t m e a
. ns t h a t conqu e s t m a y be t h e

hi ghe s t f orm of S a n n ya s (renunci at i on ) I t me ans .

,

i n shor t t h a t Hi ndu i sm i s b e com e aggr e ss i ve t h at

, ,

t he t rumpe t of Kalki i s sound e d a lrea dy i n our mids t ,

a n d t h at i t c alls all t h at i s no bl e all t h a t i s love ly a ll , ,

t h at i s s t renuous an d h ero i c a mongs t us t o a b at t l e

field on whi ch t he bugle of ret re at sh all never more
”
be he ard .
1

In our j udgm ent thi s re pres en t s t he spirit of

Da yan an da s i dea s a n d i t i s hi s spi ri t whi ch i s work
’
,

ing i n t he Arya Sam a j .

Cla i ms
’

5 . Daya n a n da f the V eda s

s or

It i s oft e n s ai d by wa y of re pro a ch th at Dayan an da

Agg r e s s i ve H i n du i s m,
1
by Si s t e r N i ve di t a , pp . 1 0, II ,
12 ;
N a t eso n Co , a ra s
. M d .
 RELI G I OU S I D EA L S AND AIMS 2 57

m a de e xtr a va gant an d absurd cl ai ms for the Ve d as

i n tryi ng t o show t h a t i n t h e m wa s to be found every
sci en t i fic t rut h F or t he e x am i n at i on of t hese cl ai ms
.

i n d e t ai l t h i s i s not t he proper pl a ce bu t i t may be ,

s ai d here th a t :
( )
1 D a y a n a n d a does cl a i m a n,
d rightly t h a t
,
i n

m at t e rs of reli gi on a n d i n t he dom ai n of spi ri t the

We st ern m i nd has n ot rea ch e d ei t he r t he d e pt hs or
t he h ei gh t s comm and e d by t he anc i e nt Indi a n m i nd
an d i n such m at ters i t has st i ll much to l e arn from

t he a nc i e nt Ind i an s ag e s .

( )
2 In m a t t e rs soc i a l t h e Ind i a n solu t ions a rriv e d
a t i n a nci en t t i m e s a r e a s good a s sound a n d a s
,

e ffe c t ive a t le a s t as a r e t hos e a rrive d a t i n the West

, ,

by t he bes t mode rn t h ought .

( )
3 In t h e dom a i n of ph i losophy Ind i a h as no t h i ng
to l e arn from t he We s t The b es t of Europ ea n t hought
.

do e s n ot yet com e up t o t he l e ve l of t he b e st of Hi ndu

t hough t .The l at e st G e rm an t hought i s a s i f st i ll
gro p i ng i n t he d ark an d t ryi ng t o sc al e the h ei ghts
re a ch e d by Indi ans c ent uri e s a go .

( 4) In t he r e a lm of physic a l sc i e nc e the ,
Europe a ns
a re fa r i n a dv ance of t he a nci e n t Indi ans t hough i t ,

may fai rly an d j ust ly be cl ai med t h at most of t he

fund am en t al t rut hs on whi ch t he sup ers t ruc t ure of
Europ ean sci enc e i s rai s e d were known t o t he ,

Ind i ans F or e xa mpl e i t was known t o t he Indi ans

.
,

t h at t he e a rt h wa s round a n d t h at t he e a rth the sun , ,

t he mo on a n d t he s t ars w e r e i n mo t i on t h e y ha d
m a d e gre at progre ss i n m i li t ary sci enc e t hey we re
t he i nv en t ors of a lg e bra of d e c i m als an d so on
, , .

For c en t u ri e s h a ve t he Hi ndus b el i e v e d t h at pl ant s

were essent i ally as much t o be reg ard e d as l i ving
258 A RYA S A M A]

t hi ngs as were ani m als an d it st ands to their credi t

th at t he l at est di scovery in t he s am e line of re se arch
-
that every p a rt i cle of m atter has l i fe —has been
discovered an d d e monst r at ed by one of thei r de
scen dan t s n a mely P rof e ssor J C Bose of Calcut t a
, ,
. .
,
.

That the Hindus were well a cqu ain t e d wi t h an atomy

an d surgery an d were chem i sts b e sides of no me an
,

ord er has been a mply proved an d i s freely a dmi tted

,

by Europ e an sch ol ars .

Da yan an da s cl aims t herefore rest upon a sub

’
, ,

st an t i al found a tion Hi s obj ect i n m a king them wa s

.

n ot to give t he Hi ndu m atter an d occ asi on for

bo ast i ng bu t to li ft hi mfrom th at slough of de spond
,

ency i nt o whi ch he had f all en an d to give him ,

leverage for the remova l of the gre at burden t h at lay

on his mi nd He want ed to i nsp i re hi m wi t h just
.

pride an d with confidence in t he gre at value of hi s

,

heri t age so t h at he mi ght consi der i t wort h all t he

,

s acrifices which he might be c alled upon to m a ke for

the preservation of t h at heri t age an d for m aki ng
himself worthy to possess i t Dayan an da dre amed .

of a regenerat ed Indi a as spi ri t u al as wi se as noble

, , , ,

a s le a rned as chi valrous an d a s great in every way

, ,

as i n its most glorious p a s t i f not more so an d he , ,

want e d hi s count rym en t o proceed t o t he re ali zat i on

of th at id e al wi t h confidence an d fervour He had .

no obj ect i on t o t h ei r l e arni ng from t he West wh at

ever the West mi ght be a bl e t o te a ch t h em bu t wi t h ,

the d e sire only of rende ri ng i t a gai n t o t he West

with doubl e intere st if possi ble He want ed t h e m
, .

to aspi re t o a r ole of honour in t he comi t y of n at i ons

‘

to become on ce m m or e the te a chers of H um an i t y an d

‘

the upholders of high an d m agnificent ide als before

2 69 A RYA S A M A]

interests of his n at i on an d hi s count ry on the a lt ar

of chiva lrous g eneros i t y
.

The i de als an d ai ms of Dayan an da are t he i de als

an d ai ms of t he Ary a Sam a j an d t o wh at we h a ve
,

s ai d above about t he former not hi ng ne e d be a dd e d.

 CHAPTER II

C ON C LU SI ON

131 11
3 181 : 11 1
1 11 a qt m mmm
h 11 111 1 asfl -

6 181 11 1s: 116 11

'

( at $ 1 1
1 11 1 =1 1

i I 3 I R!
T hi n e T hi n e O L o r d
, ,
i s t hi s Thy w o r s hi ppe r , he
,

ha t h n o o t he r f r i e n ds ,
0 M i g ht y L o r d !
R V , 1 42 , 1 . . .

ma y d o u bt a n d he a r t s ma y f a i l w he n c a lle d
M i n ds
t o f a ce n e w mo de s o f t ho u g ht o r p o i n t s o f V i e w ; bu t
t he t i me mu s t c o me w he n w ha t i s f a ls e i n a ll t hi n g s w i ll
f a de a n d w ha t i s t r u e w i ll n o mo r e s e e m s t r a n g e
,
”
.

Dr , I lli n g w o r t h ’
s R ea s on an d R e v e la t i o n .

1 . Wi ll the A rya S a maj become Chri sti a n ?

F R I E N D an d foe al i ke are agreed t h at the Arya Sam aj
is a gre at move men t an d wi elds a gre at i n flu en ce —at
le a st i n N ort hern I n di a Mr Blunt I C S of the
. . .
,
. . .

Uni t éd Pv i n ce s of Agra an d Oude writ i ng I n 1 9 1 2

' ’

, ,

c alled i t t he gre at e st rel i gi ous movement i n Indi a

”
of t he p ast h alf century Si r Herbert Ri sley con .
1

1
C e n s u s R e po r t fo r U P
. .
for 19 1 1 ,
p . 1 29 .
262 A RYA S A M A]

siders it to be the most conspi cuous movement

of the t i mes Wri t i ng i n 1 9 0 2 Mr Burn
1
. of ,
-

.
,

the United Provinc e s t hought it was the most i m ,

port ant of t he H i ndu movements in t hose Pro

”
vinc e s . Si r Edward M a cl ag an (t hen Mr Ma cl agan )
2
.
,

in wri ting his Census Re port i n 1 8 9 1 described it as ,

t he most i mport ant of t he modern sect s in t he

Punj ab Si r Henry Cot t on i n hi s boo k N ew I n di a
.
, ,

chara cterizes t he his t ory of the movement as one

of the most import an t an d i nterest i ng ch apters of
”3
modern Hi ndu thought .

In the opi nion of Si r Herbert Risley i t is a ,

not able fact t h at the Hi ndu sect ari an movement

l
which a pp e als most s t rongly to the educ ated cl asses
is bitt e rly oppos e d t o Chri sti anit y an d l ays it self ou t
n ot m e rely to count e r a ct t he e fforts of m i ssion ari es

but t o reconve rt t o H i ndui sm hi gh c ast e men who

ha ve become Christ i ans F urt h e r i n his book he .
,

a dds It the Arya Sam aj ) o ffers t o the

educ ated Hi ndu a comprehensi ve body of doctrines
purport i ng to be d eri ve d from In di an documents
an d t r a di t i ons an d e m bodying sch e mes of soc i al an d

educat i on al advancem ent wi t hout which no re al ,

progress is possi ble In t hi s reviva l of Hi ndui sm .

,

touched by reformi ng ze a l an d a ni m at e d by p atri ot ic

enthusi asm Christ i ani ty i s li ke ly t o find a formi d able
,

obst acle t o its spre ad a mong t he educ at e d

I t i s n ot unn atura l t hen t h at t he Ary a Sam aj , ,

should meet with the most merci less cri t i ci sm an d

1
The P e oples f I n di a
o , p . 2 45 .
2 Ce n su s R e por t for U . P .
f
or 1 90 1 ,
p . 82 .

3 N ew I n di a , Si r H C . o t t on , p . 2 78 .

4
The P e oples of I n di a ,
pp . 2
44 5
-
.
2 64 A R YA S A M A]

book The fi rst is from p age 3 7o f the Delhi Mission

.

Report f or 1 89 8 an d run s thus ,

They the
Arya Samaj i st s) openly decl are themselves t o be
enemies of ours but they ac kn owledge more frankly
, ,

th an most the sinfulness of men an d the need of

,
”
strenuous efforts to obt ain s alvation On pp 3 8 3 9 . .
-

of the s ame R eport it is s aid th at in

branch o f the Arya Sam aj has been est ablished
which I c annot help loo king upon as an indirect
result of our work I believe that it is a re al
.

move forward an d an attempt to a ccept Christi an

’
ity without the offence o f the Cross .

To one who knows the actu al position o f affairs

in Indi a an d the re al sentiments o f the Indi an people ,

the st atements just quoted h ave no value They .

are e fforts o f the im agi n ation an d represent merel y ,

the pious wishes of their authors Perhaps they .

’
serve as a prop to their authors faith an d t o he arten
their supporters at home Strengthened by these .

an d i mi lar hopeful decl arations of the Delhi

Mission Mr Lillington goes on to urge his Christi an
,
.

fri ends to gently an d t act fully bre ak down the

b arrier o f i gnorant prejudice both by m aki ng them ,

selves a cqu ai nted with Indi an literature an d b y

comi ng directly or through their represent atives
, ,

the Mission aries into symp athetic touch with these

,

” “
men . In hi s concluding chapter he adds that in
the Arya Samaj the Christi an Mission ary has an
i

a vowed enemy but one who a ppe a rs to be su scep

,

tible to cou rt esyl an d li kely to become Christi an

'

when the incre ase of kn owledge an d a brotherly

love of the Christi ans has warmed their he arts an d
”
enlightened their minds Mr Burn e xamines t hese
. .
 C O NC LUSI ON 2 65

st atem ents an d t hese hopes rathe r closely an d s ays

that there is nothing i mprob able i n t he V i ew
that Christi anity has had an e ffect on the doctrines
of the Sam aj but it is necess ary to
st ate cle arly t he n ature of its i nflue nc e .

Duri ng t he ninet een t h cent ury Chri st i anit y has

a dvanced i n Indi a an d i t s t enets h a ve become be t t er

known ; its success may h ave had some i nfluence

a s far as c ausing an inquiry in t o t he re asons for

belief an d forms of dogm a is conce rned ,

but I find no trace o f any doctri ne di rectly borrowed

or imit ated such as has been no t i c e d in other
,

reforming movements Thei r att i tude to

.

wards i t (Christi anity ) is far more iconocl a stic th an

eclectic For thi s . the success of Christi anity
with t he lowest c astes an d the fe ar of its i nfluence
,

”
spre adi ng are prob ably responsible
,
M r Burn then . .

comp ares the Ary a Sam aj with t he Brahmo Sam aj

an d concludes as follows I am however un able , ,

to see in its hi st ory or principles an y warrant for

t he belief held by m any mission a ries t h at the Arya s
”
wi ll end by becoming Christi an .
1

2 . The F u ture
f o the A rya Sa maj
T he condi ti ons in Indi a are so mut able an d t he
influences at wor k so complex varied an d numerous , ,

t h at it is impossible to see very far a h e a d The .

Christi an mission ary is not merely hop e ful but even

pos i t i ve th at Indi a will be Christi an in t he ne ar
future Independent testimony of varying wei ght
.

is opposed to this V iew We h a ve no qu ali fic ati on s

.

for t he réle of prophet a n d we do not thi n k highl y

,

C 1
R p t f
e n su s U P fe 9or pp 8 9 9
or . . or 1 01 ,
.
-
0 .
2 66 A R YA S A M A]

of p ersons ssume t h at r ole without such qu ali

who a

fi cat i on s In our person al c ap a cit y as Indi an as

.
,

Hi ndu an d e speci ally as Ary a Samaj i st we hope that ,

the Hindus will be true to the fait h of thei r fore

fathers an d will n ot change their n at i on al ch aracter
,

so complet ely as would be involved by t heir becoming

Christ i ans B u t we know t h at powerful i nfluences
.

are at work in f a vour of Chri s t i ani t y Europe an d .

Americ a ali ke are e ager prop agandi sts an d thei r ,

resources in men an d money are prac t i c a lly i n ex

haust i ble It would be futile t o deny th at Christi an
.

i t y is g ain i ng ground ; every dec a de sees a l arge

a ccession t o i t s numbers Chri sti a n institutions ,

reli gious educ at i on al an d phi lanthropi c , arc bei n g

, ,
/

multipli ed It is no s at isfaction to be told th at

.

t he work of conversion to Chri s t i anity i s now

”1
limited m ai nly t o the depressed cl asses .

The apologists say an d rightly too t hat it is , , ,

not at all surpri si ng t h at low c aste converts Should

be m any and high cl ass converts fe w bec ause t hi s
, ,
”2
was always the course th at Christ i ani ty t ook .

Consequently they see no re ason for repro a ch i n the

fact tha t cert ai n missions converted chiefly the
lowest of the low and di d not dem and of t hem a
high s t and ard of belief The simple tru t h is .

”
they could g et no other th an low classgcon vert s 3
.

It is furt her a dmi tted th at their gre at est weapon is

the ample provision they can afford to m a ke (for the
cor p u s san u m of their converts In a poverty .

st ri cken coun t ry like India with its recurri ng ,

for 1 9 1 1 p 1 9 1
1
P u n j a b C e n s u s R e po r t , . .

2 C e n s u s R e por t f
or U . P for 1 9 1 1 p 1 45
.
,
. .

3 I bid .
2 68 A RYA S A M A]

it wi t h i t s own wea pons The Brahmo Sam aj was

.

the first defence of Hi ndui sm agains t t he Chri st i an

invasi on And immedi ately the B rahmo Sam aj
Showed signs of we a kn e ss t he more form
.
,

,
idable Ary a
Sam aj sprang i nto bei ng In p arts or ci rcl e s of t he
.

count ry which the Arya Sam aj did not re ach or

,

fai led t o impress the Hindu i sm of Mrs B es ant an d

,
.

the Vivekan and a Mission s t epped i n M oreover .

,

Hinduism s t i ll has V it ality enough to throw out

further defensive i sms if by an y combin at i on of
ci rcumst ances t he movemen t s we h a ve n amed fai l
to protect i t from the att acks of aggre ssive pros e ,

lyt i zi n g Ch risti an i ty Chri st i ani ty is bound to

.

progress as we h ave st ated before It may cl ai m

,
.

mi lli ons more of converts i n the ne ar fut ure but ,

so far as mere hum a n fores i ght will serve us we ,

can see no ground to fe ar t h at the bul k of Hindus

or Musulm ans will ever become Christi ans .

SO cri t i c al an observer an d schol ar a s Si r Herbert

“
R isl ey has s aid t h at The suprema cy of Hi nduism
,

a s t he ch ar ac t eri st i c rel i gi on of Ind i a i s not as t

y e

seri ously thre at ened The Animi st i c hem of the

.

g arment may i ndeed be rent off an d i t s fragments

, , ,

be p arted among ri val fai t hs B ut t he g a rment .

itself woven of m any thre ads a n d glowi ng wit h

,

various colours will rem ain int act an d continue

to s at i sfy t he cra ving for spi ri tu al rai me nt of a loos e
a nd el a s t ic t exture whi ch possesses the Indi an mind .

I t ha s oft en been s ai d proceeds Si r H Ri sley

,
.
,

t h a t t he a dva nce of Engli sh educ ation a n d more ,

espec i ally t he t e a ching of physi c al science wi ll m ake ,

short work of t he Hindu reli gion and that t he ri sing ,

generat i on of Hindus is doomed t o wander without

 C O N C LU S I O N 2 69

gui d ance in t he wi lderness of agnos t i ci sm Thi s .

opi ni on seems to lose si ght of some m ateri al cOn si d

erat i on s . Science no doubt is a powerful solvent
, ,

of myt hology an d tradition an d the se as of tre acle ,

an d se as of butter over which Ma c aul ay m a de merry

’

in his famous Minute are not li kely to resist its

destruct i ve influence But the hum an mind is .

hospi t able an d t he In di an intellect has always

revelled i n the subtlet i es of a logic which unde rt a kes
to reconci le the most m an i festly cont radictory
proposi ti ons Men whose soci al an d fami ly rel a
.

tions compel them t o le ad a double hfe wi ll find ,

li ttle di ffi cult y I n keeping their religi ous i beliefs an d ,

their sci enti fic convicti ons in sep arate ment al

comp art ments Putti ng aside however c asuistry
.
, ,

of t hi s kind an inevi t able fe ature of a period of

,

transi t ion i t may f ai rly be s ai d in j ustice to the

, ,

a d apt a bi l i ty of H i ndui sm th at a religi on whi ch has

,

succeeded in a bsorbi ng Ani mism is not likely t o

strai n at swallowing Science The doctrin e of .

Karm a which in one of its a spects may be regarded

,

a s a sort of moral to t al i s ator i n falhbly recording

the good an d bad a ctions of men admi ts of bei ng ,

represented i n a nother aspect as an e t hi c al ant i

, ,

ci pat i on of t he modern determi ni st doct ri ne th at

ch ara ct er an d circumst ance are t he lords of li fe ;

th at t he one i s a m atter of heredity an d t he other
a m at t er of a cci dent an d th at the i de a of man bei ng
,

m aster of hi s f at e i s no better t han a ple asing fict i on

conj ured up by a hum an fant asy to flat ter hum an
egot i sm N or i s t his the l ast refuge of H i ndu i sm
. .

If it appe als to the intellect by i t s met aphys i c al

te aching i t also touches the emo t ions by t he be at i
,
279 A RYA S A M A]

fi c V i s i on
whi ch i t o ffers t o t he h eart an d t he i m agi
n ati on Dr Grierson may or may n ot be right i n
. .

holding t hat the doctrine of bhakti or ecst atic ,

devot i on whi ch has pl ayed so l arge a p art in the

,

l ater developments of H i nduism was borrowed by ,

Ch ai t anya from Christi an sources To some minds .

the e vidence in support of this V iew may appe ar

rat her conj ect ural B ut whatever may h ave be en .
,

its origi n the i de a has now t aken its place a mong the
,

charact eristic te achings of Hi nduism i t has been

absorbed in the fullest sense of the word And a .

reli gi on which rests bo t h on phi losophy an d on

sent i ment is likely to hold i t s ground until the
Indi an temperament itself undergoes some essenti al
”1
change .

Mr Burn also poi nt s out th at the be lief th at the

.

A ry as wi ll end by becoming Chris t i ans st arts out

wi t h the a ssumpt i on th at Hindu i sm is a moribund
,

fai t h an assumpt ion whi ch was st rongly contested

,

by Si r A C Lya ll It further seems to ignore the

. . .

fund ament al di fference between t he at t i tude of

E ast an d West towards phi losophy which is often ,

cons i dered by Chris t i ans as an i nt e llectu al st udy of

no gre at import ance as far as reli gi on is concerned , ,

bu t which i n Indi a is a very V i t a l p a rt of reli gion .

The fai th of t he Ary a Sam aj a ppe als s t rongly to

t he i n t ell e ct u al H i ndu by i t s a dherence to the
philosophy an d cosmogony whi ch are fami li ar t o
him an d by its m ai nt en ance of the i nspired n ature
,

of the Vedas whi le even its posi t i on wi th regard

,

t o Panth eism an d i m ag e worshi p is not unfami li ar -

.

Furthe r whi le the at t i t ude of t he ort hodox Hindu

,

1
The P e ople s f
o I n di a , pp . 2 45 -6
2 72 A RYA S A M A]

It mus t be rememb ered t h at t he spi ri t of mi li t ancy

i n t he Ary a Sa m a j does n ot ai m at d e s t ruct i on .

To day it i s by far the most powerful i ndi genous

-

”1
reformi ng movement in the N ort h of Indi a Its .

opposi t ion to Christ i anit y an d Isl am i s by no me ans

its pri nci p al work In fact much of its V it ali t y li es
.
,

in a ct ive constructive prop aganda I t has a complete .

soci al programme an d is a lways a ct i ve In the .

mi nds of some of i t s a dherents the fe ar i s n ot t h at ,

it may coll aps e by in activity but th at i t may ,

suffer from over a ct i vity This is an aspect wi th

-
.

whi ch we propose t o de al l at er Here i t should be .

not ed however t h at every time the Arya Sam a j has

, ,

been i n trouble i t has come out of i t t he stronger

,
.

The gre at est cri si s i n i t s hi sto ry c ame i n 1 9 0 7 when i t s ,

e x istence was in d anger at the h ands of the Gove m

m ent Thi s crisis las ted unt i l the end of 1 9 1 0 but
.
, ,

i n t he census of 1 9 1 1 i t was found that i t s numb ers

,

ha d more than doubled wit hin the preceding ten

ye a rs
g
The Arya Samaj is milit ant not only xtern ally , e
—
in i t s at titude towards other re li gi ons bu t
i t i s equ a lly m i lit ant in t e rn ally Its members do .

not sp are one anot her It i s not unfrequ en t ly t he .

c ase th at the Press an d t he pl at form are bot h V i gor

ou sly eng age d i n i ntern a l w a rf are The two p art i es .

are often at loggerhe a ds an d on such occ a s i ons t hey ,

do n ot le a ve any we apon unused which t hey h ave

ever wi e lded a gai nst outs i de rs The l e ss e duc at e d .

m embers do not always use refined l angu age in

thei r criti cisms of the oppos i te p arty or e ven in ,

thei r inter p art y crit icism We have oft en deprec ated

-
.

R v C F A d w i Th I di p
1
e . . . n R
re i s, n e n an e n a s s a n ce , . 1 22 .
 C O NC L U S I O N 273

this spi rit of hyper crit i ci sm bu t at the s am e time

-
,

we h a ve always m aint ained t hat we would rather

have t hi s spirit than the indi fference an d st agn ation
th at ch ara cte ri zed the Hinduism of pre Ary a Sam aj -

d ays The one gratifying an d hopeful fe ature that

.

st ands out pro eminently in the history of the Arya

-

Sam aj is th at its members kn ow how to close t hei r

ran ks whenever there is an att a c k on them from
outside Every time a serious crisis had to be f a ced
.
,

the Arya Sam aj has been re ady to fa ce it Agai nst .

dangers from without t he Arya Samas t s h a ve 1 ,

a lw ays Shown a united front It was so in 1 902 .

,

when the Christi ans proposed to give them a crush 3

ing blow by prosecut ing one of their P resi dents
for kidn appi ng an orph an Hi ndu girl of whom t hey ,

had t aken ch arg e in f amine d a ys The girl had a .

husb and In the d ays of sc arci t y t hei r home had

.

been bro ken an d i n se arch of food they had strayed

,

a wa y from e a ch other The gi rl was t a ken charge

.

of by one of the Christi an agents an d was event u ally ,

transferred to a l a dy hotel keeper at Siml a who the -

, ,

girl all eged swe ated an d ill t re ated he r She ran

,
-
.

aw ay an d took refuge i n t he house of the P resident

of the loc al Arya Sam aj The l a dy a ppe al e d t o the .

pol i ce who a rrest e d the President an d for several

, ,

d ays kept him i n custody refus i ng b ail After a ,

.

cos t ly t ri al however the c a se ended f a vourably to

, ,

the Arya Sam a j Both sections m ade a un i ted st and

. .

Agai n i n t he t roubles of 1 90 7 an d 1 9 1 0 t he s ame

, ,

thi ng h appened .

The mutual recrimin ations in which the Ary a

Samaj i st s i ndulge ag ainst one another a re not at all
a pl e a s ant fe ature of the i r a c t ivities e speci ally when ,
2 74 A RYA S A M A]

we see s ame spi ri t e xhi bi t e d i n t h ei r d e ali ngs

t he
wi t h Hi ndui sm an d Hi ndu movem en t s F or some .

ti me t hey would h a ve nothing to do wi th purely

H i ndu movement s H appi ly that ph ase has dis
.
,

a pp e ared an d we sh a ll find testimony enough on th at

,

poi nt in the following p aragra phs .

3 . The F u tu re of H i ndu i sm bou nd u p wi th the A rya

S amaj
In the opi nion of m any the future of the Arya
,

Sam a j i s pra ct i c ally t he future of Hindui sm an d ,

t here i s no re a son t o thi nk t h at the l at ter is in an y

way s e ri ously t hre a ten e d The Arya Sam a j te aches
.

the t rue an d genuine Hi ndui sm of the Ved as i t ,

works i n t he i nteres t s of t he Hindus an d i t protect s ,

t he H i ndu communi ty from the a ggress i ons of o t her

I t does not ai mat any future out
a l i en r e l i gi ons .

g ,

s i de an d be yond t he p ale of Hinduism .

For a short t i me i n t he hi story of the Arya Sam aj

there was a t endency t o bre ak away from Hi ndui sm
'

a l t oge t her bu t t h at was due princi p ally t o t he

,
”
di sli ke whi ch t he Arya s h a ve t o the word H i n du ,

whi ch t hey thi nk is of foreign origi n an d me ans

a sl a ve .

On t hi s point we h a ve the i ncontest able tes t i

mony of t he Census Commi ss i oner of t he Punj ab .

Referri ng t o Mr M aclag an s rem ark i n t he R ep ort

.
’

of 1 9 1 0 t h at t he stric t e r Aryas had a prejudi ce

”
a g ai nst be i ng cl a ssed a s H i ndus he observes ,

B u t t hi s obj e ct i on was an d s t i ll i s b ased upon

, ,

t he cont e mp t uous me ani ng which t he fore i gn g t e rm ,

H i n du a cqu i red duri ng t he M ahome dan period

”
.
,

Y e t wh e n ,
at t he t im e of issuing i nstructions to
 276 A RYA S A M A]

an d to t he hi gher c as t es t h an t o the i lli t erate an d

”1
t he lower c astes The st atement that . t he
stricter members of the orthodox Hinduism would
never regard Aryas as true Hindus an d th at no
”3
one would think of t a king water from them are so
transp arently extravagant t hat no on e ne e d seri ously
refute them Even Mr B lunt has to add t h at there
. .

is some evidence th at Aryas are beginni ng t o g ain a

footing with the orthodox an d also t hat t he

lor t h o do x Hindus are willing enough to cl aim the

Arya s as a Hindu sect when it h appens to suit

”3
thei r politic al aspirations .

Pa ndit H ari Keshan Kan l s description of the

’

present situ ation i s much more a ccurate in this

respect He s ays : . Owing to the l a pse of time
the oppos i tion of the San at an i st s (the orthodox) to
the Arya Sam a j has become feeble an d wi t h the , ,

m arked ch ange i n t he ide as of the m a j o ri t y of

educ ated Hindus a gre at m any of the Arya Sam aj ,

prop agand a h a ve been a ccept e d by t he Hi ndu com

muni t y while on t he other hand t he Arya Sam a j
, , ,

ha ve moderated their ton e of critici sm and begun to

Show more respect to som e of the orthodox H i ndu

inst i t uti ons The result i s that a gre at e r harmony

.

now prevai ls between t he Arya Samaj i st s an d t he

ort hodox Hindus an d the t wo communi t i es
.

work t oget he r in several lines such as t he revival ,

of ancient fe stivals t he promot ion of t he s t udy of ,

Sanskrit an d Hindi the spre a d of fem ale educ at i on ,

”4
a n d t he I n t roduction of soci a l reforms
‘

1 .

1
I bi d ,
. 139p . .

2 I bi d ,
. 139 p
. .

3 I bi d
.
, 1 40 p
. .

4 Pu n j a b C e n s u s R e por t f
or 19 1 1 ,
p . 13
4 .
 C ONCLUSION 277
In the opinion of the present writer the Ary a ,

Sama j can h ave no higher or nobler ambi tion th an

that the whole o f its t e achi ngs or at le ast its spirit
, ,

may be a dopted by Hinduism as its own thus ,

obvi ating the necessit y of a sep arate prop agand a Be .

that as it may however t he rapp r ochement of

, ,

the orthodox an d the reformers is a hopeful Sign of

the times .

I In this incre asing frien d liness with orthodox

Hinduism lies the strength o f the Arya Sam aj but ,

therein also lurks the d anger of a lowering of t he

st and ards o f reform We e arnestly desire of course
.
, ,

t h at the Ary a Sam aj Should e ffectu ally serve both

Hi nduism an d the Hi ndu community : which ser
vi ce is has been an d sh all ever be its guiding n ature
, , ,
’
an d very r a i son d etr e but neverthel e ss we should
, ,

not li ke the Arya Sam aj to be lost in the vast sea of

Hi ndui sm We should li k e it to exis t for Hindui sm
.

first an d for the rest of the world a fterwards bu t

we should deplore its being merged in Hi ndui sm or
in an y other i sm Its i ndepend e nce is t he ch arter
.

of i t s existence and of its usefulness It is a ch ampion .

of Hinduism i n more senses than one Its members .

a re proud of Hinduism They have no hesi t ation

.
,

an d will never h ave an in st king ever t hing they

y a , y
possess in the defence of the Hindu communi t y but
the strength of the a dvoc ate lies in m aint ai ni ng hi s
independence in spite of his ident i fyi ng himself
wi t h the c ause of his client This pe ri l to i t s i nde
.

p e n d e n ce i s one a g ainst wh i ch we would ser i ously

warn t he Arya Sam aj an d we say so i n the b e st
,

int e res t s of the H i ndu communi ty an d of Hi nduism .

Ano t he r d anger ag ai nst wh i ch we woul d w arn

 2 78 A RYA S A M AJ

Arya Sam aj is t he mul t i plic ation of i nstit ut ions

t he
beyond its immedi ate resourc e s We h a ve i t on .

t he t e stimony of the Rev C F Andrews th at it s . . .

powers of exp ansion ha ve not yet re ached their

limi t but the best interests o f exp ansion on s afe
,

an d Sound lines require a cert ain amount of con cen

”
t rat i on H aving . too m an y irons in the fire ,

without the c a p acity an d power to m an age them

e fficien t ly might prove a gra ve source of we akness
,

in ti mes of crisis It might seriously hamper the

.

singleness of purpose the homogeneity of motive ,

an d t he devotion to prin ciple which h a ve en abled

the Sam aj to m aint ain its powerful advance It .

m atters lit t le if m ateri al results are slow in coming .

Wh at is of most a ccount is that the spirit rem ains

unchange d unbro ken unimpaired Too gre at a
, , .

di ffus i on of ene rgy with an e asy going consci enc e

. ,
-

an d a desire to reconcile all the con fli c t ing interests

to whi ch unrestrict ed exp ansi on gi ves rise has i n ,

t he p a st brought ruin to empi res an d to comp are , ,

sm all things wi t h gre at the s ame defective organi za ,

tion mi ght if not properly gu arded against bring

, ,

the yet t i ny b ark of t he Arya Sam aj to hopeless

wreck We are in fa vour of decentra li zati on on
.

princi ple but wh at we should ai m at is co ordi n ated

,
-

1 d e cen t ra lization The Arya Sam aj should devote

.

1 its best e nergi es to putting its house in order before ,

t it founds new insti t utions an d undert akes new

responsi bi li ties an d to this end it is necess ary to
curb t he spi rit of mutu al recrimin ation an d a crimon y
1
which finds ugly expression as soon as the enemy
from without has b e en for the t i me being pushed , ,

b ack The enemi es of the Arya Sam aj are very

.
 A RYA S A M A]

i n t he hop e that we are always re a dy in t he fu t ure

,

as i n the p a s t ,
t o su ffer for our con vi ct i ons an d t o
prove t he strength of our fai t h by our su ffe ri ngs ,

we should m arch on with a sure step t a ki ng every ,

risk which c annot be a voi ded without s acrifice of

pri nciple so far as i ndivi du als are concerned but ,

j e alously an d ze alously gu arding the corporate li fe

of t he organi zat ion t hat was raised by holy h ands
for holy purposes an d from the holi est of mot i ves .

The hfe of the Sam a j is de arer to us t h an t he hfe

of an y member or members t hereof but wh at is ,

s t i ll more de ar to us is the ch aracter of the Sam aj

the ch ara cter gi ven to it t he charact er bequ e athed
,

to i t by i t s founder The founder of the Ary a Sam aj

, .

had m any opportunities of possessi ng l arge est ates ,

of becomi ng ri ch as the he a d of gre at an d we alt hy

reli gi ous i nstitutions or as le a der of di fferent reli
,

gi ons ord e rs exi sti ng in the country But he .

spurned all If he was indi fferent to h at e an d m a li ce

.

he was also un affect ed by love an d symp athy Wh at .

he a voi d e d most was t he s ymp athy of hi s e nemi es .

i
Le t t he Arya Sam a j never forget t h at i nst i tut i ons
a re only m e ans to ends The Hi ndus m ade a
.

mi st ake in confounding t he t wo Up t o a cert ain

.

s t a ge m e ans are no doubt ends i n t h ems elves

, ,

bu t n ot a lways an d n ot absolutely
, .Let n ot t he
Arya Sam aj repe at t he mi st ake of Hi nduism .

Hi nduism ha d V i t ali t y enough t o survive t hat

gri evous mis t a ke Hi ndui sm cre ate d t he Arya
Sam aj Hi ndui sm has V it alit y enough t o s a ve
i t s e lf by o t he r m e ans if t he Arya Sam aj should fai l
it bu t t he de at h of t he Ary a Sam a j would be a n
e ve rl as t i ng sh ame to those on whom t he m an t l e of
 C ON CLUSION 28 1

Dayan an da has fallen H e extort e d a dmirat ion .

even from the enemy It wa s of him t hat a bro ad .

minded missionary ha s s aid :

“ For Da an a n da s personalit y a n d ch ara cter ’

y
t here may well be almost unqu alified a dmi ration .

He wa s a purit a n t o the b ac kb one an d lived up to ,

his creed He wa s a fighter strong virile i n depen

.
, , ,

dent i f somewh at imperi ous i n beha viour

,
.

H i s cou rage i n fa ci ng hi s own cou n trymen thr ough

y ea r s of con t u mely a n d p er s ecu t i on wa s n ot hi n
g less
”1
t han her oi c H e wa s a p a ssi on at e lover of truth
. .

Dayan a n da st amped the Ary a Sam a j wi t h his

own ch ar a cter It is for his followers t o e fface it
.

or to perpetu ate it Ever since he left his p arent al .

roof he never slept on a bed of fe athers di d not

,

b arter hi s independence even for life ; an d once more

t aught the Hindus how t o cre ate how to a ssert and
.
,

how to build Let the m an agers of the Dayan an da

.

Anglo Vedic College which be ars his honoured

-
,

n ame an d also the founders an d m an agers of the

,

Gu ru ku la which aims to follow his footsteps more

,

closely remember that an d be true to their ide als

,
.

If they do so we can h a ve no fe ars for the fut ure of

,

the Arya Sam aj If n ot Hinduism will kn ow how .

,

to use the cre ative energy generated by t he Arya

Sam aj .

The Arya Sam aj an d its institutions are doi ng only

wh at t he British Government also i s doing by i t s
Educ at ion al Dep artment i t s Unive rs i t ies i t s Rai l , ,

ways i t s Telegraphs its P ost Ofli ces its Courts

, , , ,

an d—last m
but far from le ast — Wh at the Brit ish
,

N at i on i s doing by a llowing us t o sh are its P re ss

1
R v C F A d w i Th I di
e . . . R ni re s n e n an e n a s s a n ce .
 28 2 A RYA S A M A]

an d Li t e rat ure Bri tish rule in Ind i a has opened

it s .

for us so t o s ay t he fl ood gat e s of the oc e an of

, ,
-

t hought of cul t ure an d of hberali sm it has m ateri

,

ally helped i n bringi ng b ac k to us the consciousness

of t he fa ct th at we were gre at an d mi ght y i n the

re alms both of t hought and action an d that our ,

n ation al self respect an d honour dem and th at we

-

Should pu t fort h our very bes t e ffort s to reg ain th at

proud positi on for our beloved country .

l
I t is useless glo at ing ove r our p ast unless we can
wor k ou t a future to be worthy of t hat p as t We .

c annot exist on the bones of our forefathers The .

memory of t hei r achi evements can stimul at e us can ,

fill our souls with mi ngled pride an d sh ame (pride

in thei r gre atness an d sh ame of our me anness ) the
record of p a st glories may legitim ately el at e us but ,

in order t o be a live and alive with honour we must

, ,

live in the present (as di d our ancestors in thei rs ) ,

a rmed with the a rmoury of present day institutions -

an d present day culture -

.

If our motives are pure an d loft y i f our weapons ,

are t hose of hi gh ch a ra ct er self sacri fi ce an d noble,

-

deeds an d i f i n our m arch onwa rd we are g ui ded by

,

th at s i ngle minded devot i on to duty whi ch a lone

-

can bring success to our a rms we need fe ar no f ai l ,

ure no repulses no mishaps Our opponents may

, , .

employ all me asures to de fe at us but i n thei r he art ,

of he arts they must respect us The h a rder t he .

fight the gre ater t he opportunities of showing t he

,

strength which our forefathers ha ve b e que at hed t o

us These Samaj es Colleges Sabhas Le a gues
.
, , , ,

Associ at i ons Congresses an d Conferences are all

,

me ans t o an end They m ark t he va ri ous s t ages i n

.
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, , ,

, .
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—
. .
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h ,

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, , .

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.
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’
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, ,
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, ,

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,
. . .

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2 86 A RYA S A M AJ

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, .

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.
-
.

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’
. . . .
,

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.
,
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,

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—220
.

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,

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—
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.
69 , , , ,
-
,

21 8 , 221 , 225 , 267, 266, 275 6 -

.

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-
776,
262, 268 .
 I NDE X
A charya , or tr ue c
t ea he r , 8 8 . A y S mj
r a a a ,
The
Act m ks,f d a e rs o e st i n y ,
87 . A pp l t ea s o i nt e ll c t u l H i d u
e a n s,
Ad m M Am i c
a ,
r .
,
er an M i ss i o n ar y , 2
70 ,
2 75 .

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A i t a r eya , 1 43 . B ra hmo Sa ma , j ma i n d i ffe r

Ai t r eya B ra hma n as , 8 7 . e n ce s ,
51 .

Aj mer e , d
e a t h of D aya n a n da at , B r i t i sh o fi ia s a t t es t f c l no n

59 p l c l c
o iti a ha r a t e r of c Ay r a
Ak b 43
ar , 2 . Sa ma , 1 65 9
j -

A ll h b d 4
a a a ,
2 .
C a s t e s s t e m, o
y os e s pp ,

Al t 3
s on , 20 .
1
43 , 2 2 2 -3 2 .

A t my H i du
na o n t e st e d by D ay a C a t ho i i t lc y ,
80, 1 03 ,
1 09 .

ma r r i age , o os e s s t r ong
ld pp
, ,

n an da ,
21 .
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A c
n e s t o r - w or s hi p n ot p ra c t i sed by lys 1 49 '

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,

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p l c l u d
.

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n w or s hi , n o t s a n t i on e
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A d
n r e ws , R e v . C F .
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a t e g or i a a n s w e red , 1 60

O n D a ya n a n d a s
’
o rag e a n d c u 64 .

l
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mo e r n hi n r a n e t o , i n I n
d d c
.

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S a ma , 2 71 j d i a , 2 63 .

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cl c
.

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, .
G
A l V d c C ll
ng o- e i o e ge , t he D a a y 19 10 17 8 , .

n a n a , 1 07 d1 8 -
4 93
d
C re e , a e fi ni t e , o n d n e ce s f u d
y p p d
.
,
fo r ro a g a n a , 1 1 3 -5
An t es t hi o r e a t h e re mo n y , 55 , d c s ar .

C r e e , ma i n a r t i
d cl
,
e s o f, 1 1 7 -
32
88 .

C y
.

r i s i s i n i t s hi s t o r
A pa s t ha mba , 1 0 4 ,
17 6, 2 72 .

D a n g e r s a nd mi s t ake s t o a voi , d
.

A r a va li , 1 7 .

7
27 , 27 8
A r i s ht a She n a , 1 43
.

A ju
.

D a ya n a n da n
g o e i C olA l V dc -

r
7 na , 1 1 .
leg e 1 07 8 -
1 4 93
A ot M
rn 38 , r .
,
2 .
,,

De fi n i t e n e ss a s o r e o f s t re n g t h, u c
.

A h G th
rs a
55
ran as, .
1 16 .

Ar t ha a n d a n a r t ha 86 E duc a t i o n a wo r , 1 l k
54 , 1 79 2 1 0
, .
-

Ay
.

r as , 8 8 .
Fa mi n e r e i e , fi r s t n o n C hr i s
l f -

r a S a ma , The
Ay j t i a n ag en cy
t o o rg a n i e , 2 1 2 z
A c p
.

n e s t o r - worshi , d oes Fa t e , n ot e i eve in b l Sa ma , d by j

p ra c t i se ,
13 1 . 13 1 .
 I N DE X 2 89

A y S m j Th
r a a a ,
e Ay
r a S a ma , The j
F m l duc t i
e a e e a on a nd stat us , P e r se cu
t i on o n t o be ase f u d b
vi e w s o n , 1 43 -45 . l
ess, 1 7 8 .

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P hi a n t hr o i a t i vi t i e s , 2 1 1 - 1 9 .

c pl ul
,

x x i . P ri n i e s a nd R e s , 5 2 -7, 1 0 1 ,
F u dd
o n e at B omba y A p ri l l ot h
, ,
1 0 3 , 1 0 8 , 1 09 , 1 1 0 , 1 1 2 .

1 875, 52 , 101 . p
Pr o he t s re og n i e , bu t n ot c z d
Fut u re b o u n d up wi t h H i du n mi n or go s o r me i at or s , 1 3 0 d d .

i s m, 2 74 . P ubl c
i i t y , r e a so n s for g r e a t e r ,
Fu t u re d i ffi cul t bu t ho p e fu l ,

2 65 . Re c l ama t i on w ork 9 ,
22 .

G a u r a ks hi n i movemen t sup Re c o n s t i t u t ed a t L a hore ,

18 77,
p
or t e , 1 66 , d 1 68 .
5 7, 101 .

G l C ll
ir s
’
o eg e , 210 . Re f m ti
or a o n on Ve d i c l i n e s t he
x l d d
G od e a t e i e a o f, 1 17 . ai m ,
2 54 .

l i g i o u s move
,

G t tmd
rea e s o ern r e l u s p op g d ucc
R e igio r a an a, s e ss

me n t
d i n I n i a , 2 61 . f ul , 22 1 .

C ll
Gu r u ku la o e g e , 1 9 3 -2 1 0 . Re l ig i ou vi c pe t o s s er es , o n a ll,
H du u c M l
in Ch r h i i t a n t , 2 71 . 1 51 .

H duin bj c
,
”
o e t i on to t he Re p en t a n c e t he so e l e xp i a t i on ,

t er m ,
2 74 . 130 .

H i du n , ye t c a t ho l i c ,
80 , 1 03 , u l
R i t a , 1 3 2 -5 .

1 09 . l
Sa va t i on , vi e w s o n , 1 3 0 .

H i du i m
n s i n r ea si n g
,
o r t ho d ox ,
c S a n n ya s i , r a S a ma o ee Ay j c ll
f i d hi p
r en s w i t h, 2 76 . t i ve ly a , 1 7 0 .

n a o f a ny h m
I f ll i b i l i t y an ei ng u b S a n s ka r s , t he Si t ee n , 1 3 4 x .

n ot a e te , 1 3 0 cc p d . Sa ns r i t k cl
a sse s , 1 64 , 1 8 4 .

Ka r ma an a r t i e o f a i t h, 1 3 1 cl f . S hu ddhi w or , 2 2 0 -3 3 k .

L y l
o a t o B r i t ish r e, 1 74 ul . c l d l V dc
S o i a i ea s , e i in ha r c
M ahayaj n as , t he i ve , 1 3 2 -4 F . c
a t er , 1 3 6 .

M ar r i a g e a e ag e s a rove bl ,
pp d by c l c p
So i a s e r vi e , i on e e r wor i n , k
1 49 . 219 .

M et i g pl c f 54
e n -
a es o ,
1 . So s , t r a n s mi g ra t i on o f 1 3 1
ul ,
.

M mbe d ffi c 5ers a n o ers , 1 1 . pl

S i t i n 1 89 2 , 1 0 7, 1 9 7 .

M i l i t cy 7 an ,
2 2 . St re n g t h i n N ort he r n I n i a , d
M t h i t ic 3 5 ( t )
on o e s ,
1 no e . 2 29 .

N tia l l ig i p mu l g
on a re on ro at e d , S t ri f e,i n t ern a , l be t t er t ha n
1 09 . s t a g n a t i on , 2 74 .

N i yog a , d ivi d e d up on ,
1 47 . u sp ec t e d b y G overn me n t 1 55
S ,
.

p
O en i n a ll t hi n g s 175 ,
. U n i t ed f on t sho wn by A r y as i n
r

O p po s e d a l i ke t o C hr i s t i a n i t y , t i me o f p e r i l 73 ,
2 .

I s l am n d o t ho d o x H i n du
,
a r U n r es t a p e l i mi n a y t o be t t e r
,
r r

i s m, 68 -9 1 . me n t ,
2 54 .

z
O r g a n i a t i o n , 1 50-4 . U n re s t , Sa ma a e n t re o f, j c 2 53 .

p
O r ha n ag es , in ,
rs t to H du fi V ed a s l d ,
f ll b l and
he t o be i n a i e
o rg a n i e , 2 1 1 z . u n i ve rsa l 1 3 1 ,
.

O t ome o f co n di t i on s i mpo rt ed
uc Ve d i c g l o i e s re c a ll ed 1 71
r .

f om t he Wes t
,

r , 2 54 . Ve d i c P i n c i p l e i mpo r t a n c e o f
r , ,

Pe r s e cu t e d by O fi i ci a ls ( 1 9 07 1 06 .

1 76 . V in i d c a t e d by i t s l ead e rs , 1 69 -75 .
290 I N DE X
Ayr a S a ma j ,
The B lu nt , Mr I C S
.
,
. . .

V i t u e t o cu l t i va t e 2 78
r s ,
. On y
A r as a n d in H du s, 275 .

Wi d o w H omes H i n du Sa maj , ,
On C hr i s t i a n i t a nd y H i du i m
n s ,

fi rs t t o o g a n i z e 2 1 1 r ,
. 1 1 4.

W o s hi p f o ms f 1 3 0
r ,
r o ,
. O n D aya n a nda
’
s i nt e r pr e t a t i on
Y u g me n p rovi s i on for 53
o n , ,
1 . o f t he Ved as 79 ,
.

A ya v t a co u t y o f A ry a s 8 8
r ar ,
n r ,
. O n t he a u t o c ra cy o f t he B ra h
A s u r a s 86 , . mi n s , 67 .

A t ha r va - V e da , o t a t i on s qu f m ro re On t he s t re n
g t h o f t he Ay r a

l
a t i n g t o G od , 1 2 7 -
9 . S a ma , 1 1 6 j .

A t hi t hi ya j n a , 1 3 3 . B lu c l
n t s h i , 2 03 .

B om a , 5 1 , 5 2 , 1 0 1 , 1 03 , 1 07
b y .

d
B on a g e o f t he S o a se y ul c u d b
c
B a o n , 20 3 , 2 43 . i g nor a n e , 85 c .

B a g e ho t , 1 73 . B oo s k u d
se at o ver n me n t C ol G
B a li va i s hw a de va ya j n a , 1 3 4 . l eg es, 1 75 .

B ar e i ,
lly
23 2 . B oo k u ds se at t he Gu r u ku la C ol
B a n pms t ha ( re t i r e me n t ) , 1 9 l eg e , x vi ,

u—
. 2 03 .

B eha vi o r Da ya n a n da s
’
o G ld B os e , Pro f e s s or J . C , is . d c over s
en R e,
”
87ul . t ha t a ll ma t t er has i e , lf 58 2 .

B e i e s , D a ya n a n da s , s mma r
l f ’
u B r a hma n as ( e i o V dcc m me n t a r i es ) ,
i ze d hi mse , 8 2 -9 0
by lf . 83 .

B en a re s , t he R o me o f t he in s, H du B r a hmcharya , 5 , 1 9 .

4) 3 5
I ’ B r a hma ya j n a , 1 3 2 .

B e n are s , R a a of, 3 5 , 40 , 47 j . B r a hmi n ed a t i o n , 1 1 uc .

B r a hmi n hoo d a t t a i n e
B e n t ha m, 1 73
B e nt i n ,
c k L d W ll
or i i a m,
.

over n G
y n on
B r ahmi n s a n i en t i n s t a n e s , —c d b
c
me n t o f, 2 3 8 . 1 42 .
B es a n t , M r s a e en er of H i n d f d B ra hmi n i sm, e gr ee s of, 1 0 d .

du i s m, 2 68 . B r a hmi n i sm t he i vot o f or t ho ox p d
B hdg w a t , n o t a P r a n a , 8 7 u . H du
in i s m, 69 .

B ha kt i , d c
o t ri ne o f, or r o we b d B r a hmi n o rg a n i a t i on , 68 z .

r o m C hr i s t i a n s o r e s , 2 7
f 0 u c . B r ahmi n s i n g e n er a i g n or a n t o f l
B ha ra d w a j a , C hi r an j i va , ,
2 84 xx . t he ed a s , 71 V .

B hog a d c
o t r i ne s of t he es t , W B ra hmi n s t he P o es of I n i a , 73 p d .

w ar n i n g a g a i n s t , 2 59 . B r a hmi n s wor i ng a mon g t he k

B hu r t po re , M
a ha r a a o f, 40 j . l
o we r a s t es , x vu c .

B irt h d
e fi n i t i o n o f, 8 9
. . B r ahmi n w or s hi t he o ffi ci a t est p l
B j o r n s t j e r n a , C o n t , 1 1 7 ( n ot e) u . of i n i s m, 67
H du .

l
B ava t s k , a a me , on D a ya n a n
y M d B r a hmo Sa ma j
’
da s g r e a t qu l
a i t i e s , 60 , 6 1 .
’
Da ya n a nda s d i fer e n e w i th, f c
lu
B nt , M r , I C S . . .
50 , 1 03 ,
1 05 .

Admi t s g re a t n e ss of t he ry a A R et ar de d by ec e l ct i ci m s ,
1 13,
S a ma moveme n t , 2 6 1j . 1 1 5 , 1 1 6 .

A pp c
re i a t e s its o ,
s t r a i g ht b ld To m by d i s s en s io n s 2 43 .

f d
or w a r monot he i s m, 1 3 5 W ea k o pp one n t of Ch i r st i ani t y ,

( n ot e) . 24 1 .

C ha r g es wi th Ay
a rt i a
r as p l B ri t i s h over n m
G ent
st udy
o f o t he r r e i g i on s , 2 5 2 l . Fa i r n e s s o f, 1 6
5 .

D e e n s t he r a S a ma r om
f d Ay j f lf
I t se a s o u ce of u nre st 2 54 r ,
.

c
ha rg e o f e i ng o i t i a , 1 66 b p l c l . u p c u o f A ry a Samaj 1 55
S s i io s ,
.
292 I N DE X
C hu c h M i r ssi o n a r y So i e tc y xx i v ,
. D a t t a R a i T ha ar
,
k ,
xx u .

C hu r u ma n i ,
L al a ,
215 . D a ya n a n da n g o- A l V d ic e Co ll eg e
C l b k M r 1 1 8 ( n o t e) at a ho re L
—
o e roo ,
.
,
.

C o l e ma n ,
M r C ha r l e s 1 1 7 ( n ot e)
.
,
. A i m a ll r o n e -
u d d uc a t i o e p e n, s

C o ll eg e , D a ya n a n da A g l V dic
n o- e ,
ci a lly i n ass i c l c a l S a n sk i t r

f u dd
o n e 886 , 1 0 7, 1 184-9 3 . 1 80 .

C oll ege , G u r u ku la , x v, x vi , 1 9 3 ll
C o e g e o e n e i n 1 889 , 1 9 1 p d .

210 . u
E n t h s i as t i a s or t e 1 85 c lly upp d ,
.

C llo eg es o f t he Ay r a Sa ma j ,
1 79 , F air ly
t r e a t e , o n t he w ho e d l by ,

1 80 , 1 93 . G o ve r n me n t ,
1 90 .

C mmo en t a r i es , s ub si d i a y r t o t he F l w p ibl
ee s a s o as os s e, 1 89 .

Ve d s 8 3 a ,
. Fi c 9
nan e, 1 1 .

C o mp omi s n e c ess i t y of 2 79
r e, ,
. F u d d i mm y
o n e n e or of D ay a
C o n c i l i a t o y p ol i cy a d op t e d by r n an da ,
1 84 .

G ove n me t s i n ce 1 9 0 t o r n 1 G l ul t 9
e nera res s, 1 2 .

w a d s A y a S a ma j 1 78
r r ,
. G u idi g p i c ipl n 88 r n es , 1 .

C on t e mpl a t i n c o mmu i o n a nd o ,
n H j L l
a n sra O g iz, d a a, r an er an

p ra y t he A y Sa maj s on ly er , r a
’
H y P i ci p l 86
o n or a r r n a ,
1 .

a pp ve d w o s hi p 130
ro r , . N v lt y f th
o e t pi 86o e en er r se , 1 .

C ot t o Si r H e n ry on t he A y a
n, ,
r O bj c t l i t y d t ch i c l
e s, e ra r an e n a

S ma j 2 62 a ,
. i ns t ruc t i o 85 n, 1 .

C o u n se l s n d w a n i n g s t o A r y a s a r ,
c pl s d esi g e d t o de ve l op
Pr i n i e n

2778 3
- . s lf el i a ce
e -r
90 n ,
1 .

C u o p p ob a bl y n ot u n k no wn
r t s hi ,
r S c ho l op e n e d i n 1 8 8 6 1 8 7
o ,
.

t o a n c i n t H i n du s 1 46 e ,
. S ubj e c t s t u g ht 1 8 9 a ,
.

C r e a t i o n i mp l i e s r a w ma t e i a l 8 4
, r , . Succ e s of s t ud e n t s
s 89 ,
1 .

pu p ose o f 8 5
r ,
. St a t i d n ot s o u g ht
e a 89 ,
1 .

C r eed A l l I n d i a n a t t e mp t t o
,
-
,
T a c he s
e e xclu s i ve ly
r I ndi an ,

formu l a t e 1 0 5 ,
. 1 89 .

Da ya n a n da
’
s, 8 2 -9 0 . U d H i du
n er n ma n ag e me n t ,
1 88 .

d efi n i t e n e ce s s a y for propa ,
r U d U iv
n er n ers i t y and G o ve r n

ga da 1 1 3 n ,
. me n t ins p ec t i on ,
19 1 .

C u rz o L o d educ a t i on a l po l i cy
n, r ,
We bb ,
Mr . Si d n e y ,
on , x i v .

of o b s t uc t i ve
, to n a t i ve r D aya n a n da Sw a mi ,

e f or t s ,f 1 92 . Ag g r e s s i ve p op a g a nd a r ,
2 52 .

U n i ver s i t i e s A ct o f, 19 1 . Ay r a S a ma j f ou n d s a t ,
B om
bay 51
Dane ,
S-i r L ou i s ,
e ne my of Ay r a Ay r a S a ma j ,
c
re on st it u t es at
S a ma , bu t a i t s i t o se j cqu f di L h e a or57 .

t i o n , 1 63 , 1 65 . A y a Sa maj s t a mp d
r e w i t h hi s
D a r a Shi koh, 2 43 . ow c ha a c t e 2 8
n r r, 1 .

Da s , B a B ha g a va n , on t hebu B e l i e f s hi s s u mma y
,
r o f, 8 1 , 82
a s t e s s t e m, 1 3 8
C y .
90 .

O n se on ma rr i a g e s , 1 47
c d . B e n a re s , e ar ly a mb i t i o n to st udy
Da s s , a a D wa r a , L l ii k xx . at , 1 4.

D a ss L l
a a Sa i n , 1 9 2
, . B e n a re s , s e n e o f c f a mo u s de
D a s yu s 88 , . ba t e ( N ov 1 7 t h, .

Da t , P a n i t R a m B ha r e a ma d j cl , 47
t i o n w o rk o f i n r as r, G u d pu B en a r es , u ucc ns e ss ful mi s s mn
2
30 . at , 39 .
 I N DE X 29 3

Da ya n a nda Daya n a n da
ld
B o n es s a nd f c
or e , 34 . Hi n du t hou g ht ,
r e vo lu t i o i z e n s

B or n A D . . 1 824 ( 1881 Bi k m)ra ,

1 81 .

4 . I dol at r y or i ma g e - w o r s hi p ,
re
B r a hmi n bi r t h, 3 by .
pu di a t e s , 45 .

B r a hmi n i s m, r eg a r s as ac d d
I n i a , a re g e n era t e d ,
D a ya n a n
qu d d a s re a m, 2 58 d
’
i re , n o t n a t i ve , 70 . .

B r a hmo Sa ma ,
’
i f e rs r om, j df f Is l m
a , o ppo s es e n erg e t i ca l ly ,

2 52
i
0 . .

B r t i sh R u le ,
a cqu i e ce s i n s ,
1 75 . Is l m
a ud i e s c ri t i c a lly 50
,
st ,
2 .

C l cu t t vi i t
a a, s t o, 50 . J od hpu r i l l es a t 59 ,
n s , .

C t cc p t
as e, a e s as a p ol i t i c a l in K n o w l d g t hi s t fo
e e, r r, 21 .

st i t u t i o n ly 47 on ,
. L a t e r y e a rs ( 8 77 58 1 .

Ch ri st i a n i t y opp os e s
,
e n e rg e t i c L i b e t y l ove o f 1 6 2
r , , ,
2 .

a ll y ,
2
5 2 . M a r i ag e re fu s ed by D aya n a n
r ,

Ch i r st i ani t y ,
st ud i e s c r i t i c a ll y ,
da , 1
4 .

2 50 . M a rr i a
g es ,
se c on d d i sapp ro va l
,

C o n cu bi n i s m, fi r m l y i t 59 r es s s , . of 1 47 ,
.

D e a t h a t Aj me r e ( M c h 3 ot h ar ,
M o n o t he i s m , 71 .

59 M o r vi , bo rn at , 3 .

D ea t h ,
en c ou n t e rs p robl em o f ,
M ot he r , a t yp i c a l d ian l ady 4
I n , .

in y ou t h ,
12 . M u lka n sha r hi s , or i g i n a l n a me ,

De b a t e B e n a res es r i e
at d c b d by 6 .

hr i s t i a n mi s s i on a r , 40 , 47
C y . M u de u ly t t c k d 3 3
r ro s a a e , , 60 .

b
De a t e a t B en a re s , a t e r e f e t s f fc -
M y t h l og y H i du j c t i
o ,
n ,
re e on o f
o f, 4 1 , 50 .
46 .

c pl pup l
Di s i e s a n d i s , n o e , 58 bl . N a t r e , omm n i o n wi t h, 1 8
u c u .

E duc d
at e o n B r a hmi n i n e s , 1 1 l . N i yog a , o o ws an i en t f ll
la w c
E duc b u
a t i on eg n a t fi ve ,
4 .
g i ve rs i n s a n t i o n i n g , 1 47 c .

duc c pl om e t e s w i t h V i r bj c
O e t s D a ya n a n da s , C
’
E a t i on , , hri s
j a n a n da Sa r a s wa t i , 3 1 .
t i a n r i t i i s m o f, 3 8
c c .

E nimi t y o f B r ahmi n s e i t e , xc d d xy
O r t ho o , hi s i r r e s i s t i e o n bl
s la u g ht s o n , 3
33 5 .

F p b b ly P a m h e t r o ag a n a , 4 1
p l p p d
’
a t he r , D a ya n a n da s , ro a .

hi s fi r s t t e a he r , 6 c . P ar e n t a g e , 3 , 4 .

F a t her , n ha u
r e a t i o n s w i t h, ppy l P a t r i ot , a t r e a n d g re a t , 9 1 , u
10 . 1 75 .

Fi m r f imn es s o a ,
21 . P e r s on a i t d es r i e l y c b d by C h i s r
F l i g ht f m h m ro o e, 1 5. t i a n mi s s i o n a r , 3 6 y .

F c or e s y d g a rr a e a ai n st Da y a P an o f a m a ig n on
l c p b e ha lf o f
n an da ,
2 49 . H du
in i s m, 2 5 1 .

F u rr u cka ba d ,
s ucce s s fu l mi ss i on P o t he i s m, r e e t s , 45
ly j c .

at ,
39 . P ubl c l f
i i e, r e a r a t or p p y y ea rs ,

Go d a n d H i s s e r vi c e c on c e p t i o n
, 32 0

o f, 45 , 71 . P u r a n as , puzzl i ng qu es t i on on ,
G t r e a n es s a n d mod er a t i on ,
1 1 1 .
49
H i du
n E n g i s h-e
s, ate in l duc d , Q u est i on s hi s f a t he r on i mag e
fl u e n ce D a ya n a n da , 5 1 5 7 , . p
w o r s hi , 9 .

H duin s , ma y u
n i t e i n t he t r t h u R ebe l a b or n , 6, 22 .
,

d c
i s o ve r e d by
D a ya n a n da , R e c og i z d n e as a t e a he r c of t he
2 48 . hi g he s t or d er , 34 .
29 4 I N DE X
D a ya n a nda D a ya n a n da
Re f mor er , a so ci l 9 1
a ,
. Ve d s t r a s l a t i o o f by 9 8
a ,
n n 2- .

f m
,

Re or er, in r l i g i on
e ,
not in Ve d as u n i qu e k n ow l edg e o f
,

n o va t or , 81, 1 0 6, 1 1 1 . p oss esse d by D aya n a da 3 7 n ,

.

c d d d
S a re t hr e a , i n ve s t e wi t h 5 . W a nd er y e a s 8 45 60 1 6 r ,
1 -
,
.

Sa h , d u b c e o me s a , 1 5 . We bb M Si d n e y on i i X l l r . x l

Y j u V eda l e arn s by he a t 1 1
, , , , .

y
S an n as i , i n i t i a t i o n as , 1 9 . a r , r , .

cl c l c
S a n s kr i t , a ss i a , re a t e s i n De a d wor shi p o f n ot s a c t i o n e d
, ,
n
t er e s t i n , 1 8 1 . by Daya da 8 6 88 nan , , .

Sa n s r i t a n!d k e i ea r n i n ,
g V dc l D e a t h p ro b l em o f ho w r eg ar d ed
, ,

hi s s t r e n g t h 3 3 ,
. by t he Pa n d i t s 1 ,
2 .

S e t i i s m a wa ke n e
c p c a d by De b a t e a t B e a e s D aya n a da s n r ,
n
’

mo se 8
,

u ,
.
3 5, 47, 50
l D ecc B ra hmi n s d i st i n
’
Sha s t r a s D aya n a n da s i s t o f,
, an , o f,

42 .
g u i s he d a or i n g t o cc d Ve d a s
Shi va a s t f
o n g Da ya n a nda ,
y u ud d by
st ie t he m, 1 0 .

d lb
e i er a t e re a s , 9 ly b k . D le u b
hi , D r a r a t , 1 0 5 .

S hi va r a t i hi s a t he r i n s i s t s o n
, f D e p esse d C l a sses
r

hi s o ser vi n g , 7 b . H ave no d es ir e t o l eave H i n du

p u l
S i r i t a w or l d c qu
on est , D a a -
y i s m, 228 .

d ul t i ma t e a i m, 2 5 1 d a nge r c onve mi s
’
nan a s . I n of r s i on by
c pl c d l
Te a her , a e w i t h a e ar n e , d s i on a ri e s , 2 28 .

1 5 . U p l i ft wo rof, of n a t i o n a
a k l
c
T e a he r , s ea r he s for a , 2 2 c . s e l -p re se r va t i on , 22 6
f .

c
T e a he r , V i rj a n a nd a Sa r a s U p i t o f, me t hod s o f t he ry a
lf A
w a t i e ome s hi s , 3 1
b c . S a ma j , 23 0 .

T e a c hi ng , Da ya n a n da
’
s, Si r
r
V . U lfp i t o f, opp ose d b y i ndu H
Chi l ro
’
s s t r a ng e c ri t i c i s m of ,
o r t hod o xy , 2 2 9 .

1 57 . U lfp i t o f, w ho e s a e s ucc e s s i n l l
Te a c hi n g s of 65 9 1 - a c hi eve d by S a maj i s t s , 1 6
, .
3 .

T i me s d eg e ne r a cy of
,
hi s , 2 3 . D e s i g n i n t he u n i ve rs e i nvo ves a l
T o l er a n t t o t he vie w s o f o t he rs , C r e a t or , 85 .

1 1 2. De s t i n y t he c on sequ en ce of a c t i on ,

T r i bu t es f om f
r ri e n d a nd foe , 87 .

60 -4 , 1 1 1 . D eva ,
Pr o e ssor R a m ( wi t h
f L .

V ed a s cl a i ms for s ub st a n t i a l ly
, ,
M u n s hi R a m) , o n t he a t r i ot i p c
fou d ed 2 56 n ,
. p l c l c
bu t n o n - o i t i a ha r a t er of c
Ved a s for t he p e op l e n o t for ,
t he e i V dcC u c
h r h, 1 70 .

B a hmi n s on ly 73
r ,
. Devapi , 1 43 .

Ve d a s i t e p re t a t i on of by
,
n r ,
D e va paj a a n d a de va pai a , 86 .

Ve d i c g ra mmar o n l y 75 , . D e va s , 86 .

Ve d a s i n t er p et a t i ve c a non s of
,
r ,
D e va t as wor mi s n er s t oo
, d u d d by
t o be s t i c t ly b s v d 75 r o er e ,
. u p
E ro e a n e i st e nt s , 77 V d c ud .

Ve d a s l os t p os s i b i l i t y o f s a i d t o
,
D e va ya j n a , or H oma , 1 3 2 .

be d e n i e d by D y n da 4 4 a ana ,
. D ha r ma a n d a dha r ma 8 3 , .

Ved a o ly t ho e e x t a t c
s, n s n a D ha r ma e i ,
, not me r e
V dc a ly
k now l ed g d by Daya n a n da e ,
c d
r e e , bu t a hi oso h , 1 73 p l p y .

44 D i e t , mea t , D a ya n a n da o ose pp d
V e d as, udy st o f, t he du t y of t o , 1 0 7, 1 0 8 .

e ve r yAy r a, 79 . D o mes r e a ma t i o n o f, 2 3 2
,
cl .
29 6 I N DE X
F li t 3
n ,
20 . G uj er a t , pl a ce of p i lg i mag e r for
F c g i
or e s a a n st Da ya n a nda Ay r as , 1 72 .

A p t hya a nd f at a li m s of t he G u d pu
r as r, 2 03 .

H i du n s, 2 49 . Gu r u . c omp re he n s i ve n es s of t he
B r a hmi n s and t he c a s t e s y s t em ,
t er 88 m ,
.

2 49 . Gu m a n d chela ( t ea her a n d c
Ch i r st ian mi ss i on s ,
2 49 . pup l l
i ) , r e a t i o n s o f, 2 7, 3 1
E ve r - a t i ve c
ro a g a n a o f I s p p d Gu r u ku la o eg e a t C ll
a n g ri K
la m, 2 50 . A cc u o nt o f, by Mr . My ro n
H du c l l p
in o a se e ore C hr i s b f P he lp s ,
1 9 5- 2 1 0 .

t i a n i t y a nd s i e n e , 2 49 c c . Adv an ced a nd t e hn i a c c l i n s t ru c
M d
o er n s i e n e , 2 49 c c . t i on , 2 04 .

F or ei g n e r , I n i a n ri e n i ne s s t o d f dl Ai m udy a nd t r a i n i g o n
s : st n

t he , 2 59 s t i c t Ve d i c l i n e s
. r 1 94 96 , ,
1 .

F u Vd
o r e a s , t he , o
’
s in a i e G d f ll b l B ot he hoo d a d se l f s a c i fi ce
r r n -
r

W d
or , 83 . i cu l c a t e d
n 99 ,
1 .

F l
o w e r , 2 03 . C hi ro l Si V o n 08 ,
r .
, ,
2 .

F u rr u cka ba d, 3 9 . C omp a i son of s t a d r d t t a i n e d

r n a a

w i t h o t he r c o l l eg e s 5 ,
20 .

G ait c i cul a
r r, t he , 227. C u i culu m : E g l i sh We st e rn
rr n ,

G a n g es l ea n i ng a nd s c i e n c e i c l ud ed
r n ,

B an k s o f, ho me of l ea r n e d a nd 2 02 .

ho ly men 2 7 ,
. E duc a t i on free 1 9 9 ,
.

H o l y i ve t he 6 r r, ,
2 . Fo u d ed i n 9 0 9 5
n 1 2, 1 .

P u i t y f i t s w at er
r o ,
27,
20 1 . F ou d d t hrou gh d i s s t i fa c t i on
n e a s

G a d i er 03
r n ,
2 . w i t h t he D A V s y s t e m 1 9 3 . . .
, ,

G dt hd t he hi s t or y s o
,
-
na me d ,
87 . 1 96 .

G au r a ks hi n i move me n t F u dd
o n e to ca y rr ou t D a ya n a n
a n d i n t he ma i n r e
lly deas
’
E sse n t i a da s i ,
1 9 4, 1 9 6.

li g i o u s , 1 68 . G ove r n men t co ope r a t i on -

n ot in
S t ro n g s ly upp
or t e y t he r a db Ay vi t ed , and w hy, 2 06 .

Sa ma 1 66 j , . Mi s re p re s e n t e d by C hr i s t i a n
G l
ir s, C ll
o e g e for , a t Ju llu n dher , mi ss i o n a r i e s an d by M a home
2 1 0. d a s 07 n ,
2 ,
2 08 .

G od M od ll e d o e n t he g rea t u n i ver
A n d t he So , a s a t he r a nd ul F ci ent I di a 1 9 7
s i t i es o f a n n ,
.

Son , 8 4 . M o ra l a d e t hi c a l i s t uc t i on
n n r
’
D aya n a n da s on e t i on o f, 45 , c c p b as d o n Ve d a s 0
e ,
2 2 .

8 1 , 82 . M o e H i n du t h t he D A V
r an . .

Fr ee a s w e a s g re a t , 8 9 ll . 1 93 .

Vdc p
e i r es e n t a t i o n of, 1 1 8 -2
9 . P er so n a l ff e or t s of its f u d o n er ,

G oe t he , 2 0 3 . 1 97 .

G ove r n me n t o f t he r a Sa ma , Ay j P ro g r amme o f t he d ay, 2 00 .

1 51 . R a m, L Mu d c b
n s hi , e s ri e s i t s
.

Gr i ha s t ha ( i t i en s hi ) , 1 9 c z p .
f u d
o n a t i on , 1 9 6 .

Gri ha s t ha s ( i t i e n s ) c z
o i t i s t he ,
p l c ul d c pl
R e s a nd is i i ne , 1 9 8 .

c c
o n e r n o f, 1 7 0 . l u
S a n s kr i t t he fi r s t a n g a g e , 2 04 .

Gr i e rs o n , D r , o n t he d o t r i n e o f
. c lf c
S e s a cr i fi ce o f t he t e a her s ,
-

B ha kt i , 2 70 . 1 99 .

G ld ro m d f f u d by ’
ri s wo ,
Mr , i f er s . S gg e s t e Da ya n a n da s Sa t
Ya sk a , 78 ( n o t e ) . t ya r a t h P r a ka s h 1 9 6 , .
 I ND E X 29 7

Guruku la o eg e C ll H i du i m
n s

Su s p e c t ed by ove r n me n t , G 2 07,
O r t ho d o x , t oo a pt to l d ea to
2 09 . l
i rre i g i o n , 1 3 5 ( n ot e) .

Vi sit e d a nd c omme nd ed b y Si r l
P i g ht o f, w he n D aya n a nd a
J a me s M es t o n ,
2 09 . a pp e a red ,
2 47.

We bb ,
M r Si d n e y ,
. o n , x v, x vi . R e g e n era t i ve a i ms a n d me t ho s d
H a n s r aj ,
Lala o f t he r a S a ma Ay fo r , 2 5 4 j .

A c i a t io n wi t h t he D A V
s so . . . l
Sa va t i o n a t t a i n a e i f er e n t bl by d f
C o l l eg e 1 8 6 , . p
a t hs , 8 0 .

O n H i n du he l p l es s n es s b e for e S e t h o f, i n Da ya n a n da s t i me ,
k c ’

E u o p e n s c i e n c e a n d cr i t i
r a 66 74 -
.

ci s m ,
2 43 . p
S t e e ed i n i o a t r a n d s e r d l y up
O n t he g re a t n e ss o f Da ya n a n da ,
s t i t i o n , 2 45 .

2 48 . S t r on g ag a i n s t M a home da n
T r i bu t e to hi s c ha ra c t er a nd b
i g o t r y , w ea a ga i n s t E ro k u
w or , 1 8 7 k . p
ea n s i en e c c
2 45 , .

H d
ar i ng e , or , i n a g r a t esL d u u U ns ea e l d by
D a ya n a n da , 8 0 .

p l cy
o i of o n i i a t i o n t o wa r sc cl d V u
a g e n es s a n d va s t n e s s o f, i t s

t he r a S a ma , 1 7
Ay 8 j . c f hi e wea n e s s 1 1 3 k ,
.

H a ri dwa r a , o r a r w ar , a s a r e H d c d Vde as, mo n o o i e y B r ah p lz d b

pl c
a e o f t he in s , 2 6, 1 9 7,
H du mi n s , 71 .

2 09 , 2 2 2 . H du l f f u
in i e o r s t a g e s o f, 1 9 .

H i ma a a s , a n g er s o f, 1 8
l y d . H duin s

H l y pl c
o a es i n , 1 7 .
’
D a ya n a n da s i e a s fo r , 2 58 d l .

H du c
in a n o n o f s r i t re , D ay a c pu D omi n a t e d by
E n g i s h, bu t n o t l
nan da s ’
, 42 . by M a ho me da n s , 2 43 .

H i du i m
n s S ho w i n g s i g n s o f r og r e s s , 2 59 p .

Ag g i ve p o si b i l i t i
re s s s e s o f, 2 5 ,
2 U n i o n , w i t ho t on u b d
o f, 2 46 .

2 56 . U y
ni t ma e os s i e t hr o g h
d p bl u
B r a hmi n wors hi p t he c hi e f t es t D a ya n a n da , 2 48 .

o f, 67 . W l dl or i n e ss o f, 2 44, 2 67 .

C f u d m
on o n s eans wi t h en ds , H duin u t ho g ht r e vo t i o n i e by lu z d
28 0 . D a ya n a n da , 1 8 3 .

D e fe n c e s o f a g a i nst Ch i r s t i a ni t y H du
in ,
”
w or i s i ke dd l
ry as , d by A
no t e x ha u s t ed 2 67 2 8 0 , ,
. 275.
D i vi d ed i n t o i v l c t s 2 45 r a se ,
. H oll a nd , R ev . p r ed i c t s co l
F a c i l e c omp rehe nsi ve n es s o f, l p
a se of A y a S ma j
r a into
1 15 . C hr i s t i a n i t y 2 63
,
.

F r i en d li n es s
wi t h r a Sa ma Ay i
j H oma , or D e va ya j n a , 1 3 2, 23 0 .

c
i n r ea s i ng , 2 76 . H os hi a r pu r ,
23 0 .

Fu ut re o f o n b u d up
w i t h t ha t o f
Ay r a S a ma , 2 7 j c e c a u se ul bo d
’
4 . I g n or a n , of So s n
M o n o t he i s m, i t s e a t e , a mi t x l d d a g e, 85 .

t ed mi s s i on a ri e s a n d s ho
by c I ma g e p d l y
wo rs hi-
( i o atr )
l ar s 1 1 7 ( n o t e)
, .
’
l xpl
De vo t e e s fi n a e a n a t i on ,
9 .

N e e d for s t i ff e n i ng a nd c o ns l i o Re pud by
i a t ed D a ya n a n da , 44 .

da t ion , 2 52 , d c l
I n i a , a n i e n t , g o r i e s o f, 1 70 .

N o t ye t mo ri bu nd ,
2 70 . N ot exclu ly H du
s i ve in ,
28
3 .

N o t ye t s e r i o u sly t hr e a t e n e d , d
I n ia n c c y ld
ha r a t e r , t o o i e i ng ,
2 68 .
29 8 I ND E X
I n d i a n f ri endl i ness t o t he forei g ner ,
Ka r ma d oc t ri ne of
,

2 59 A mo a l t ot a l i z a t or 69
r ,
2 .

I d i a n i nt e ll ec t u a l s ub t l et y 2 69
n ,
. A n t i c i p a t e s mod e n d et ermi i sm r n ,

I n d i n n a t io n a l i s m
a vi t a l t o I n ,
2 69 .

d i a s f u t u re 2 83 H l d by A y Sa ma , j
’
, .
e r a 13 1 .

I n d i n u n r es t
a u
S gg e s t s e of xplin a n a t i on H du
D i g nose d by S i r V C hi ro l
a .
,
d cl
e ine , 224 .

1 57 . Ka shi ( B e n a r e s) 1 4, 2 2 7 ,
.

N ot a n t a g on i s t i to e s t ern c W Ka t hi a w a r , er a t 3 G uj ,
.

d
i e a s , 1 57 K ul
a ,
Pa n i t a ri d H
e s ha n , o n t he K
f ll b l y
I n a i i it i m r ove
p r e a t i on s d
e t we e n l b
u b — cc p d
O f h ma n e i n g s n ot a e t e r a S a ma j i s t s a n d or t ho o
Ay d x
by A y r a S a ma , 1 3 0
j inH du
V d —cc p d by A y
. s, 27 6 .

Of e as a e te r a Ka va s ha , 1 42 .

S a ma , 1 3 1
j K d
e n n e y , C o o n e , 1 1 7 ( n ot e l) l
Vd —
. .

Of e as
’
D a ya na n da s V 1e w s Ky e n es , 2 03 .

o n , 43 1 5 1 1 8 3 1 1 0 3 ° K id pp i
na n g c ha r ge ,
f uit l
r ess ,

u
I n s t i t t i on s o n me a n s t o e n s ,
,
ly d a ga i ns t a n Ay r a P re si de nt ,

n o t e n s i n t he ms e ve s , 2 8 0 d l . 273 .

I s am
l K r i s hn a 1 71 2 53
, ,
.

c p p d
E ver -a t i ve ro ag a n a o f, 2 50 .

St ud d c c ll by
ie ri t i a y D aya n a n L a dd ,
2 03 .

d a , 2 5o . L a ho 5 7, 1 0 1 , 1 0 6, 1 0 7, 1 69 ,
re ,

I t i ha s ( hi s t or ) , 8 7 y . 1 80 , 1 8 4 , 1 8 5, 2 3 1 .

L l
La l, a a C ha n , 2 1 5 du .

Ja i mi n i Lb y l
’
,
1 71 . i e r t , Da ya n a n da s ove o f, 1 6 .

J a ins ,
a ga inst t he Ve d a s ,
1 05 . L ll
i i ng t on , M r ra n . F k
J a me s ,
2 03 . O n t he C hr i s t i a n i t of t he y
Ja n ma ( b i r t h) d e fi n ed ,
89 . B ra hmo S a ma , 2 4 1 j .

J a mu n a ( J u mn a) r i ver ,
1 7 . P r ed i t s c e ss at i on of c r a Ay
J eha n g i r 2 43 S a ma j s hos t i i t l y C
’
,
. to hr i s
J evo n s 2 0 3 ,
. t i a n i t y, 2 63 .

J o d hpu r D a ya n a nda c on t ra c t s
,
hi s u
S gg e s t s t a t o i t o mi s
c f u l p l cy
l i n e s s a t 59
ast ll , . s i o n a r i es , 2 64 .

J o n e s , Si r i i a m, 2 42 W ll . Lock e ,
2 03 .

Ju llu n dhe r , 1 9 6, 2 1 0 . L od g e S i r O i ve r , 2 0 3
,
l .

J u mmu a nd Ke shme r e , M a ha ra a j Luc as B e r n a r , o n t he om ar a

,
d c p
o f, 2 3 0 . t i ve ai re of f lumi ss i o n a r y
J s t ma n , Da ya n a nda s
u ’
d e fi ni t i o n l b u
a o rs i n I n i a 2 71 d ,
.

of a, 86 . Ly e ll ,
Si r re , on Alf d
in is m H du
Ka lpa , t he hi s t or y s o- n a med ,
87 . Ly t t o n, Lo d r ,
1 05 .

Ka ma , 86 .

K an g ra V a ll e y e a r t hqu a ,
k e in, 2 1 9 . M a c l ag a n Si r E d wa r d,

K a n g r i G u r u ku la a t , x v
, , x vi , xx i v ,
D e s c ri b es t he Ay r a S a ma j as a

1 9 3 -2 1 0 . re l i g i ou s b ody ,
1 65 .

K y an a M a havi dyala ,
2 1 0. R e og n i ze s i t s i m or t an e i n
c p c
K pia , 1 43 . t he P n a , 2 62 u j b .

K pi l
a a, 1 71 . R e ma rk o n t he i s i ke o f t he d l
Kapi la vas t u 1 72 , . s t r i t er c
r a s t o be Ay
ass e as cl d
K arac hi ( Si n dh) ,
2 23 . in H du
s, 27 4 .
3 00 I ND E X
M o n ot he i s m ,
D aya n a nd a
’
s, O l c t t C o l on e l
o , , 62 , 64 .

71 . O ma n , 2 03 .

M o n ot he 1 s m
-
of t he Ay r a S ama j , O rg a n i a t i on o f z
in H du i m by t he s

13 5 ( n ot e) . B r a hmi n s , 68 .

M t h i m f t h Ved
on o e s o e as, 1 1 7 . z
O rg a n i a t i on of t he Ay r a Sama j ,

M ly L d
or e ,
or 1 50 -4 .

A pp v h l t hy pro es ea a t r i ot i s m , O rp ha n a g e s ,
H i du n ,
fi rs t e st a b
1 72 . li shed by t he Ay r a Sa ma j ,

W i t hd w s a ccu sa t i o s ag a i s t
ra n n 21 1 .

L ajp a t R a i 62 ,
1 . O r p ha n s , re l ieve d a nd res cu e d by
M o vi b i t hp l a c e o f Daya a n d
r ,
r n a, A y S mj 3 8
t he r a a a ,
21 -1
.

3 . Or t h d x H i du i m
o o i c i g n s ,
n re a s n

M o t he r s , h
ri
g ts o f, u n d e r H i nd u f i dl i s w i t h A y a S m j
r en nes r a a ,

la w , 1 46 . 276: 2 77 °

Mu i r he a 2 03 d ,
.

M ii lle r , P r o e s s o r M a x f l
P a e s t i n e , 1 72 .

A gu m
r l t Ve d a 44
en t a s to os s, . P a r a sa r a , 1 0 4 , 1 43 .

C clu i o s o f c i t i c i z d 9 4 9 5
on s n ,
r e , , . P a r e n t s o f D a ya n a n da , 3 4 ,
.

O nb s c e of c a s t e f rom t he
a en P a r ma n a n da B ha i 1 59 , 1 62 , ,
.

V e d a 1 42 s, . P a t a nj a li , a t hor i t y on e i u Vdc
D y a da s i d e a o f t he g r a mma r , 76, 1 71
’
O n a an n .

V ed a 1 03 1 05 s, ,
. l
Pa t i a a s e i t i on r os e d t i on p cu
O V di c i t e p t at io
n e 76 n r re n, . Ab d
a n o ne on d
e t i t i o n o f t he p
O V dic
n m s 76 e na e ,
. ccu s d 1 59
a e ,
.

O V edic t
n l a t i o n d i ffi cu l t i e ra n s s, D f d t m s t ly A y a s 1 59
e en an s o r ,
.

75 » 9 2 , 93 P t i t io
e d oe s n ot a d mi t g u i l t
n ,

Re f e r en ce t o, on
0

ya j n a , 132 1 63 .

( no t e) . P ro se t i o n a mi s t a ke , 1 62
cu .

Mul j M A fi
ra ,
. .
,
rs t Pre s i d ent of P a t r i ot i c Ayr as n ot n e e s s a ri c ly
A y S mj r a a a ,
1 08- 1 1 3 . p l c
o it i ians , 1 66 .

M u ls ha n ka r D a ya n a n da
,
or i g i n P a t r i o t i s m, he a t h , o s t er ed y l y f b
a lly n a med , 6 . V e di ci s m, 1 72 .

M ul t 84
an , 1 . P a t r i o t i s m ro mo t e s p
n i on , n ot u
Mu d b d 3
ra a a ,
2 2 . d fc
i sa f e t i o n , 1 72 .

M y t h l g y H i du
o o ,
n , re ej c t d by e Pe r s e t i on o f ry a Sa ma ( 1 9 0 7
cu A j
Da ya n a n da , 46 . 17 6 .

lp
Phe s , M r r on on. r My ,
G u u ku l
N a bhg a , 1 43 . C o eg e a t ll a n g r i , 1 9 5-2 1 0 K .

N a g a rj u n a , 2 5 6 . l
Phi a n t hr o i pc
a t i vi t i e s of t he c
N a n a k, 1 4 . r a S a ma
Ay 2 1 1 -2 1 9 j ,
.

N a r a s ha n s i t he hi s t o r so , y l
Phi o s o h p y
a vi t a ar t o f
,
in lp H du
n a me , 8 7 d . l
r e i g i on , 2 7 0 .

N a r ba dda , 1 7, 1 8 , 2 4 . l
P hi o s o h , p y
in ,
s er i or H du
to up
N a r ka ( he ) , 8 9 ll . W e st e rn , 2 57.

c l
N i ho s o n , 2 0 3 . P i on e er , The , 50 , 1 9 5 .

N i ve di t a , S i s t e r , o n a g gr ess i ve P i s ha cha s , 8 6 .

H du
in i s m, 2 5 5 . Pi t r i ya j n a , 1 3 3 .

N i yog a ( t em o r a r n o n for o ff p y u i l
P a t o , 2 03 .

Sp
ri n g) . 89 , 1
47. 1 48 l c l
Po i t i a a r g me n t ,
u t he mos t
N ob e , l i ss , 2 55 M . d ead e d by
r t he H i du n re
fo m r er , 26 7 .
 I NDE X 3 01

Po i t i c s
l R ai , aL l a L aj pat
Ay r a Sa ma j no t con er ne c d in, V d c a t es hi ms e lf
in i ag a i ns t
1 55-1 78 . j o u r n a l i s t s 1 62 , .

As so c i at i on of, wi t h C hri st We bb M r Si d n ey on ,
.
, ,
x 1 1-x vn .

i a n i t y, 26 7 . R a j a L a l a D eva 2 1 0
, , .

Part of t he d u t i es of R a ks ha s , 8 6 .

Gri has t ha s 1 69 , . R a m, L M n shi . u

P o t he i s m, r e e t e
ly j c d by D ya a n F u d
o n e r o f t he Gu r u ku la C ol
an da , 45 . l ege at a ng r i , 1 8 7 ,
210 K .

P oo n a , 57 . L dea e r o f t he G u r u ku la se t i on c
Por t e r , M r , iv . xx . o f t he r a Sa ma , Ay ii ,j xx iii xx .

y c
P ove r t , hron i i n I n i a , 2 1 2 c d . O n t he o n a t i on f u d
of t he
P r a kr i t i 8 4 , . G u r u ku la C o eg e , 1 9 6, 1 9 7 ll .

ra y e r for p G d O n t he ma n a g e me n t o f t he
’
P r a r t ha n a , or o s

gi ts, 90 f . Gu r u ku la o eg e , 1 9 9 C ll .

P ra r t ha n a Sag a n a n d N i rg u n ,
, O n t he a i p c fic c
ha r a t er of t he c
di s t i n g i s he , 9 0 u d . r a S a ma , 1 69
Ay j .

P r a s a s t hn a or omm n i o n , 1 3 0 , c u .
( W i t h P r o e s so r R a m D e f
va ) on
y
Pr a e r oe s dn ot i s e n se w i t h d p t he a t ri o t i p
bu t n o n - o i t i a c p l c l
f
e f or t , 90 . c c
ha r a t e r of t he e i Vdc
p
Pr o he t s c og i z e d bu t n ot
re n wor C uc
h r h, 1 70 .

s hi pp e d by A y a S a ma j r ,
1 30 . R a m, L l
a a R a a, x x u ll .

u
P rana s ,
a n c i en t Ved i c co m R a ma 1 71 , .

me n t a r i e s ,
et c .
, 31, 48 , 49 , R a ma kr i s hn a , 2 56 .

8 7, 1 05 . R a n a de , M r J s t i e , 1 64 . u c .

P u ra n as w or ro
, t he d p bl m of i t s
,
e R a t t a n B R a m, 1 9 2
, . .

mea n i n g 48 , 49 , . lp d
R a w a i n i r i ot s i n 1 9 0 7
u y
P se , Dr Da yan a nda c omp a r ed l d
R i n g ea e r s s a i t o be ry a s , d A
t o , 62 . 1 58 .

R ing ea l d e r s t r i e d a n d a c q u i t t ed ,

1 60 .

R ai , L a l a L aj p a t R eg e n er a t i o n o f I n i a d
A ccu s a t i ons a g a i ns t 1 58 1 59 D a ya n a n da s rea m, 2 58 d
’
. .
, ,

A ccu sa t i on s n ot s ub st a n t i a t d e ,
N o t t o be r ea i e y i mi t a t i on , lz db
1 61
62 ,
1 . 2 59 .

ccu
A s a t i on s w i t h r a wn or d by L d To be a chi eve d w or t hi ly ,
2 59 .

M ly
or e , 1 62 . R ei n ca r n a t i on , or T r a n s mig ra t i o n
p d
De or t e wi t ho t t r i a , 1 6 1 u l . of t he So u l fo l lo ws p eri od
,
of

Lon g o n n e t i on c
wi th cr a Ay S a va t i on 8 5l ,
.

S a ma ii j xx, . l
R e ig ion , P r i meva E t e rn a , l l
O n t he D a ya n a nd a ng o- e i A l V dc ’
D a ya n a n da s , 8 1 .

C o eg e , ll
i v, 1 88 xx . l
R e ig i o n es t ha s ye t m h t o
,
W uc
O n t he G u r u ku la o e g e , iv C ll xx . l
ea r n r om E a s t , 2 5 7 f .

O n t he mo t i ve a n d s o e o f t hi s c p R i g - V e da ot a t io n s
, ro mqu
,
re a t f l
b k
oo , x i x - vi xx . i n g t o G od 1 1 8 1 2 1 ,
-
.

O n t he up
ra i s i ng o f t he de l
R i s ey , Si r er e r t H b
p ess ed cl a ss es 2 23
r , . On in i sm 1 1 5
H du ,
.

O g a n i z e s f a mi n e r e l i e f meas O n t he r a S a maj s r e vi va o f
Ay l
’
r

u es 2 1 2 1 9
r ,
2, . H du
in i s m, 2 62 .

P os i t i o n i n l
r e a t i on t o t he C o l O n t he a ss i mi a t i ve owers o f l p
l eg e s , xx iv . H du
in i s m, 2 68 .
3 02 I NDE X
R i ve r va ll y e s, r e sor t s of s c hol ar s c
S hoo l s of t he Ar y a Sa ma j ,
1 79 ,
a nd s a i nt s , 1 7 . 2 1 0, 23 1 .

R o t h, P ro e s s o r vo n , 9 3 f . c pe
S ho n ha u er on t he Upa n i s ha ds ,
R oy, R a a R a m o ha n j M 1 04 ( n ot e) .

A t tit ud
e t o w a r s t he d Ve d as ,
1 05 c
S ien e h s i a a hi e veme n t s o f
c p y c l c, ,

( no t e ) . d
I n i a n s i n , 2 57 .

p M i dd l e t on s st ra ng e ap
B i s ho
’
Sc i e n e c p y c l u p
h si a , E r o ea n s far ,

p ea l t o 2 3 9 ,
. d c c
i n a va n e o f a n i e n t I n i a n s d
C h mp i on o f H i du i m a g a i n s t
a n s 25
7 .

C h i t i a i t y 23 8 r s 39 n , ,
2 . Se e ly
e ,
Si r J ohn , on H i du i n s m
D e i s p i i t u a l s up e i or i t y o f
n e s r r 1 1 5 .

th W s t 2 42
e e ,
. l y ’
S e e e s E ng li s h H i s t ory 2 03 , .

N o e ff o t S p a e d for hi s co n r r S e i g ma n , 2 03
l .

ve r s i o n , 23 9 . Se n B a , bu
Ke s hu b C h n e r u d
mos t e ome s a C hr i s t i an
Al b c
Sa cred t hr e a d ,
or H i du b p t i mn a s ,
24 1 .

5 . C a s e o f i s s e n s i o n i n B r a hmo
u d
S a dhu D aya n a n d a e o me s a , 1 5
,
b c . S a ma 2 47 j , .

S a va t i o n , t he e ma n i a t i o n o f t he
l cp D i s sse s a ncu I n i an h r h A ll -
d C uc
So k 8 5 u . w i t h D aya n a n da a n d o t her s ,

M e a n s o f, 8 5 . 1 06 .

S a n a t a n i s t s ( o r t ho o in s
) d x H du ,
ea e r o f t he B ra hmo S a ma ,
L d j
i mi n i shi n g o
d o s i t i o n o f, t o pp 5 1 .

r a S a ma
Ay 276 j ,
. W a k e p o i t i o of H i du i m
e ns s n n s

S a n n ya s i t he r a S a ma, co lle c Ay j by C h i t i l a i g 4 r s an e n n s, 2 2 .

t i ve ly a , 1 70 . Se l t i s t emp o a y ( N i y g )
x re a on ,
r r o a ,

S a n n ya s i s t he o r e r o f, 1 9 , d . 89 . 1 47 .

Sa n s ka r o r s a r a me n t 8 8
, c ,
. k p
S ha e s ea re , 2 43 .

’
S a n s ka r V i dhi D a ya n a n da s oo , b k S ha khas t he e e ve n h n r e a n d
, l u d d
o f ri t a , 1 3 5 u l . t went s e ve n , 8 3 y -
.

S a n s ka r s t he S i t e e n , o i g a t or
, x bl y Sha n ka r a ha r a 1 0 4 2 56 c y , , .

on Ay
r as , 8 8 , 1 3 4 . S hi s hya or t r e , i , 88 u pup l .

Sa n s kr i t S hi va r a t r i a s t o f S hi va , 7
, f .

l
C a ss i a , i g n o r e c l
in over n d G A
n n i ve r s a r
’
o f D a ya n a nd a s e n y
me n t s hoo s a n d o eg e s , c l c ll li g ht e n me n t 1 0 ,
.

1 82 . Shi va w o r s hi , 6
-
p .

C l i c l t a u g ht a t t he A y a
a ss a ,
r Shu ddhi o r r e a ma t i o n wo r o f
, cl ,
k
c o ll eg es 8 6 0 0 ,
1 ,
2 2, 21 . t he r a S a ma Ay j
M od e g mm f l i t t l e u se i n
rn ra ar o Act i ve a n d a g g r es s i ve r ose p
s t udy i g t he V d a s 75 n e ,
. lyt i z i s m 2 2 0 ,
.

V e d i c m t ly b so l t 75
,
os o e e, . C o n ve r s i on e r e mon , s i m i i t c y pl c y
S a t a s w a t i , S w a mi V i rj a n a n da , 25 o f t he , 2 2 1 .

31 . r a ve i m o r t a n e o f t he
G p i t c upl f
S a t t yar a t h P r a kas h, t e t - o o x b k by o t he f e res se
'

d p
as se s , 2 2 3 d cl .

D a ya n a n da , , 4 7, 8 1 , 1 3 1 , xx Me t hod s a n d s e s s o f t he u p ucc
1 96 . lf
i t w or , 2 3 0 k .

Sa t a y K ama J a a a , 1 4 2 b l . u
Q e s t i on o f n a t i on a s e pre l lf -

o mme n t a r c y
’
S aya n a s on t he se r va t i o n , 2 2 6 .

V e as , r e e t e d D a ya n a n j c d by S ucc
es s i n r e a i mi n C h i t i cl
g r s a n
d a ) 74" and M a homeda n onve r t s , c
c l
S h eg e l ,
1 17 ( n ot e ) . 22 1 .
3 04 I ND E X
Va rma Shyamj 1 K ri shna
, Ved as t he Fou r
,

Q u o t e d by S i r V C h i o l a g a i ns t . r I nd e p e n d en t i n t e p e t a t i o n o f r r ,

t he A y a S a ma j 1 60
r ,
. r e g a d e d b y o t hod o x H i n d u s
r r

S i V C hi ro l s qu ot a t i o n s hown a s bl as p he my
’
r .
72 ,
.

n ot t o be e vi d e n c e I n fa l l i b i l i t y o f ’
1 64 , . D a ya n a nda s ,

V a s i sht a 1 43 ,
. vi e w s on , 43 , 5 1 , 8 3 , 1 03 , 25 1 .

V a yu P a r an a , 1 39. M on ot he i s m o f, 1 1 7 .

Ve d as l os t qu es t i o n of 43
, , , . Op e n f me l y
or r to
‘

B rahmi ns
V d as t he Daya na nda s t ra ns la
e , ,
’
on ly , 71 .

t i on of Q u o t a t i on s f m ro ,
s howi n g t he
A cc mp l i o s he d a lm os t s i ng e l H i du c c p t i
n on e on of God,
d ed 9 6
ha n ,
. 1 1 8 -2 9 .

A cc omp l i she d in s eve n y ears , R i g ht o f i n t e r p re t a t i on d emand ed

96 . by Da ya n a n da , 73 , 79 .

A fi rs t a t t em t , 9 5 p . To be st u di e d i n t he l ig ht of
Ap i o n ee r e f or t , 9 8 f . V dic
e g ra mma r , 75 .

B e s t a n d mos t s ho a r y ye t c l l Tr a nsl a t i on a wor of k c e n t ur i e s ,

g i v e n , 98 .
98 .

H dc p
an i a of a ng a g e , 9 5 l u . U f i ly d lt
n a r ea wi t h b y mi ss i on
I n he re n t i ffi t i es , 9 2 d cul . aries , 94 .

N o t i me for r e vi s i on , 9 6 . Ved i c C h r h, u c o l de r t ha n its

O n e o f ma n y cu
rr e n t a t i vi t i es , c l 1 70
r i va s , .

96 . U n d oub t edly u n ive r sa l 1 70 ,

.

T horo ghnes s of hi s met ho s ,

u d Ved i c D har ma n ot o ly a c reed ,
n

97 ' bu t a p hi l os op hy 73 ,
1 .

Ve d a s t he F ou r
,
V e di ci m f os t e r s he a l t hy p a t r i ot
s ,

Acc e p t e d a l mos t u n i ve rs a ll y by i s m, 1 72 .

H i ndu s 1 04 , . Ve d c i mi s s i o n a r i e s , o ld-t i me , 1 70 .

Ad mi t t ed a s S ha s t ra s by D ay a Ve d c i The i s m, s e r i or t o i t s up
n a nd a 4 ,
2. c om e t i t ors , 2 5 0
p .

B a hmi n i c a l t e x t b ooks 1 1
r -
,
. Ve d c l
i t r a n s a t o r s , E ro e a n u p
B hmi n s o f De cc a n c l a s s i fi e d os i t i vi s m
”
ra B a ne fu l p of, 9 3 ,
by 1 0 ,
.
94
C no n of i t erp r et a t i on o f 75
a s n ,
. H as t y
a nd ar t i a i n g me n t ,
p l j ud
C e a t e d by G od 45
r ,
.
94 °

D y n d s cl a i ms for s u b
a a an a
’
, Vege t ari a ni sm , 1 07-
9 .

s t a n t i lly fo u n d e d
a 2 56 ,
. V i dya r t hi , P a n i t G u r u da t t a d
D aya a da s cl a i ms for w hy c
u p l
’
n n ,
C r i t i i s e s E r o e a n t r a n s a t i on s
ma d e 2 58 ,
. Vd
o f t he e as , 9 5 .

Da ya n n da s u n i qu e k n owl edg e
a
’
V dc
O n t he d e i wor , deva t a s 77 , .

O f; 37 ‘ OnV dc p
e i i n t e r re t a t i o n , 76 .

k c hi e f c Ay r a Sa ma j
’
Daya n a n da s wo r on , hi s T r a t s o n t he x ix , .

c l a i m t o g re a t ess 79 n ,
V d y
in h a, 1 7 .

V i rj a n a n da S a ra s wa t i , S wa mi
.

D i c re d i t e d by E u rop e a n sc ho
s

l a rs , 2 46 . B e o me s e a r n e
c l
a nd a Sa n d
D i s se mi n a t i o n o f, a du t y ,
80 . n ya s i , 29 .

D i ss e n t i e n t s f m ro ,
1 05 . l d
B i n ne s s , 2 5 .

E rr or s i n i n t e r re t a t i o n o f, d u e p c
C ha r a t e r a n d e a rn i ng , 2 9 l .

l c
t o n e g e t o f a n on s o f i n t er c C has t i s e s D a ya n a nda , 3 1 .

pre t a t i on , 77 . Daya n a nda e ome s hi s b c pup i l ,

31 .
 I N DE X 3 05
V i rj a n a n da , S w a mi W i ll i ams Si r M o i er 9 5,
n ,
.

G o e s t o H a r id w a r a , 2 6 . Wome n H i du ,
n :

H d upb
ar ri ng i ng 25 , . D e p l a b l e c on d i t i on a t fou nd a
or

M M
i g r a t es t o a t h ra , 29 u . t io o f A r y a Sa ma j
n 1 43 , .

c
T e a he r o f r i n es , 3 0 p c . De p l or a b l e c o n d i t i on d ue t o f a ll
V i s hn u B ha g a va t a , 1 3 9 . f om o ld i d e l 1 45
r a s, .

V i s hu da n a n da o r Sw am i G u E duc a t i o of i mp r ove d u n d e r
n ,

A g rea t or t ho o d xVd
e a nt i st ,
40 . B i t i s h r ul e
r 44 ,
1 .

b
D e a t e s w i t h D aya n a n da , 48 , I mp ro ve d e duc a t i o o f as s i s t ed n ,

49 by A ry a Sama j 44 ,
1 .

V i s hva mi t r a , 1 43 . H ig h p o s i t i o i n a n c i e n t I n d i a n ,

V k
i ve a n a n a , 2 56, 2 68 d . 1 45 , 1 46 .

V i ya s a , 1 43 , 1 71 . Pr e j ud i c e ag a i n s t e d uc a t i on of,
V oys ey, R e v C ha r es , o n Ke s hu b. l 1 44 .

C u d
h n er S e n s
’
ea n i ng to l W or s hi p ,
s u mma y r of Daya n a n
C
hr i s t i a n i t , 2 4 1 y . da
’
s vi e w s o n , 45 .

W a d R ev M r 1 1 7 ( n ot e)
r ,
. .
, . Ya j n a p e r for ma n c e
, o f, most co m
W a n i ng s a n d c ou n se l s for A ry a s
r ,
me n d a bl e 88 , .

2 77 8 3 -
. Y a j n ya va lka , 2 3 , 1 0 4 .

Wa t e r of t he G an g es , vi r t u es o f, Y a j u r - V e da ot a t i on s r o m re
, qu f
2 7 . l a t i n g t o G o d , 1 2 1 -7 .

W bb M r Si d ey i vu xxvi
e , . n ,
x -x
,
. Ya s ka , g r ea t es t a t hor i t y o n t he u
We b o n a b se n c e o f c a s t e i n
er , V d e as 76 ,
.

V e d i c a g e 1 42 , . Y a u g i ka a ll e i, t e r ms s a i to V dc d
We l t o n 2 03 ,
. be 76 ,
.

W t b ok W F xxvi
es ro ,
. .
,
. Yog a D a ya n a n da s s t u i es i n , 1 7
,
’
d .

Wi d o w H omes H i n du fi rs t e st a b , ,
Y og d bhyds t he w a y t o o ve r ome , c
li s h d by t he A y a Sa ma j
e r d e a t h, 1 2 .

Y u
,

M r a S a maj e s , 1 5 3 Ay
’
21 1 . o ng en s .

GAR DEN CITY PR E S S LIMITE D PR INTE R S LE TCH W O R TH .

 1 .
—THE PHY SI C AL SC I E N C E S O F THE
H I N D US B y PR OF B R A JE N D R A N A TH SE A L,
. .

M A PH D

—THE
. . . .
,

2 . F O U N DA TIO N S OF I N DIA N
E C O N O M ICS B y PR OF . . R A D H A KA M A L
M OO KE R JI , M A

—
. .

3 T.H E PO SI TI V E B A C KG R O U N D OF
H I N D U SO C IO LO G Y B y PR OF B E N OY . .

KU M A R SA R KA R , M A
—
. .

4 A. H I STO R Y O F I N DIA N SHI PPI N G A N D

M A R I TI M E A C TI V I TY from t he e arl i e s t
t i me s B y PR OF R A D H A KU M U D M OOKB R JI , M A

—
. . . .

5 ST
.U DI E S IN A N CIE N T H I N D U POLI TY
base d o n t he A rt hasfi st ra of Kau t ilya By .

N A R E N D R A N A TH LA W , M A , . . B L . .

6 .
—SU KR A N I TI ,
an Old San skri t Tre at ise on E co
ho mi es Pol i t i cs
an d Tran slat e d i n t o E n g l ish.

w i t h N o t e s by PR OF B E N OY KU M A R SA R KA R , M A
—
. . .

7 TH.E F U N DA M E N T AL U N I TY O F I N DIA ,

fro m H i n du So u rce s . B y PR OF . R A D H A KU M U D
M OO KE R JI , M A . .

8 .
-
TH E F O L K E L E M E N T I N HI N D U C U L
-

TU R E B y PR OF B E N OY KU M A R SA R KA R ,
. .

M A
. .
,
w i t h t he assi st a n c e o f H A R I D AS P ALI T .

9
—T.H E SC I E N C E O F H I STO R Y A N D TH E
H O PE O F M A N KI N D B y t he same a u t ho r . .

10 .
—I N TR O D U C TIO N TO THE SC I E N C E O F
E D U C A TIO N . Tran slat e d fro m t he B e ngal i
o f PR OF B E N OY . KU M A R SA R KA R by M A J OR
B D B A SU , I M S
. . . . .
( R e t i re d
) .

PA N I N I O FF I C E : A LLA H A B A D , I N D I A .

LON D ON : LO N G M A N S G R E E N 8: C O ,
.