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ARYA SAMAJ (CENTRAL) CHENNAI – 600 086.Stamps of Aryasamajisanskrit :: rigveda || yajurveda || sam

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ARYA SAMAJ (CENTRAL) CHENNAI – 600 086.
PH: 044-28113267
Respected Aacharyaji! Sadar Namaste! We hope you that by the grace of God you all are happy. We are celebrating our “Annual Gayatri Maha Yajna” from 1/1/2012 to 8/1/2012. In this Maha Yajna we are inviting to you for giving Discourses about the Vedas. We are thankful to you, you are accepted our programme. Please reply to us. Thanking you, Yours, S.D.Nangia (General Secretary)

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sanskrit :: rigveda || yajurveda || samveda || atharvaveda bhasya :: rigveda || yajurveda || samveda || atharvaveda PRASTAVANA || SHRUSHTIRACHANA ||ARYA SAMAJ ||ARYA SAMAJ KYA HAI ? || ARYA SAMAJ KE KARYA KALAP ||VAIDIK SANSKAR ||ARYA SAMAJ KE NIYAM || MAHARSHI DAYANAND SARASVATI || MAHARSHI DAYANAND KA JIVAN CHARITRA || MAHARSHI DAYANAND PRENIT SAHITYA || RUGVEDADI BHASHYA BHUMIKA || SATYARTH PRAKASH ||SANSKARVIDHI || GAUKARUNANIDHI|| VEDA || RUGVEDA || YAJURVEDA ||SAMVEDA || ATHARVAVEDA || VEDANG || SHIKSHA || KALP || VYAKRAN || NIGHANTU / NIRUKT || CHHAND || JYOTISH || UPANG || SAANKHYADARSHAN || YOG DARSHAN || NYAY DARSHAN || VAYSHASHIK DARSHAN || VEDANT DARSHAN || PURVA MIMASA DARSHAN || UPVEDA || AYURVEDA || DHANURVEDA || GANDHARVAVEDA || ARTH VEDA || VAIDIK SAHITYA || ESHOPNISHAD || KANOPNISHAD || KATHOPNISHAD || PRASHNOPNISHAD || MUNDKOPNISHAD || MANDUKYOPNISHAD || ETREYOPNISHAD || TAITIREYOPNISHAD || CHAANDOGYO / BRUHDARNYKOPNISHAD || SHVETASHVAROPNISHAD

"Aryasamaj Mandir" Out side Khambhaliya Gate, Aryasamaj Marg, Jamnagar - 5. Phone : 91-288-2550220 e-mail: [email protected] website : www.aryasamajjamnagar.org Dr.Avinash M. Bhatt (Secretary of Aryasamaj jamnagar ): email [email protected] Site designed and developed by Imagewebsolutions [email protected]

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VIVAH SANSKAAR
The Wedding Sacrament (Vivah Sanskaar) is the most important among the sixteen Vedic sacraments. It is a divinely ordained institution that forms the very basis for a coordinated family life. It seeks to bring two souls together into a composite whole, in fulfillment of cosmic purpose and plan. When we observe the functioning of the universe, we see an eternally harmonious relationship between the sun and moon, heaven and earth and all the other cosmic pairs. Even God (Purusha) and Matter (Prakriti) are seen to be related eternally with each other for the creation of this universe. A groom and a bride are brought together in marriage to reflect the same kind of lifelong harmonious relationship.

Baarat Swaagat
The bride's party welcomes the groom's party in front of the wedding shrine with the recitation of Vedic Mantras. The fathers of the bride and groom embrace each other.

Parichay
The bride's mother and other respectable married ladies shower grains and wave lights over the groom to invoke the powers of prosperity and light over him.

Var Mandap Pravesh
The groom now enters the Mandap (wedding shrine).

Vadhoo Mandap Pravesh

The bride now enters the Mandap.

Aasan Daan
The bride offers the groom a seat of comfort.

Maduparka Daan
The bride offers the groom a taste of sweetness. Before he sips, he chants, "The wind blows in sweetness, the river flows in sweetness. May the plants bring sweetness to us".

Kanyadaan
The father of the bride formally offers the right hand of his daughter, into the right hand of the groom, to signify consent for her being married to him.

Jaimaal
They both now garland each other to signify their own choice and acceptance of each other. They chant together, "May all the cosmic powers unite our hearts, and as particles of water, once mixed, can never be separated, even so may our hearts be inseparable".

Ritwig Varan
Both fathers adopt the officiating Priest and request him to perform the Vivaah Sanskaar.

Agnihotra
The Priest invites the bride and groom to kindle the sacramental fire and make offerings of clarified butter and mixed herbs.

Paani Grahan
The groom stands with the bride still seated. He takes hold of her right hand, chanting, " I take your hand in mine for fortunes and happiness for both of us. Live with me up to the days of old age, for all the wise people present here and God Himself have consented into us getting married…"

Pradakshina
The groom leads the bride around the Havan Kunda three times, chanting, "I am Vishnu, you are Lakshmi. I am the Harmony of music, you are the words of wisdom. I represent heaven, while you are the earth itself, personified. Let us become one, with minds in harmony. Let us live a long life together, and while living, let us see and hear the best things in life".

Shilaa-rohan
The groom asks the bride to put her right foot on a slab of stone, exhorting her to be firm like a rock when the winds of wrongdoing would come to make her fickle minded.

Laaj-aahuti
They both make offerings of parched grains unto the fire, praying for prosperity in wedded life.

Pradakshina
The groom again leads the bride round the fire four times.

Sapta-padi
They now take seven steps, together, to the northeast. As each step is taken, a promise is made. The seven promises are : The first step to nourish each other The second step to grow together in strength The thrid step to preserve our wealth The fourth step to share our joys and sorrows

The fifth step to care for our children The sixth step to be together forever The seventh step to remain lifelong friends, the perfect halves to make a perfect whole

Jal-sinchana
The priest sprinkles water over their heads, asking them to keep their powers of thought cool in life.

Soorya Avalokan
The groom points out the sun to the bride, saying, "Here rises the glorious eye of heaven, ever rising and pure. May we live a long life to behold the golden color of the rising sun".

Hridya Sparsh
They touch each other's heart, saying, "I take your heart into our vows, may your mind follow my mind. May you listen to my voice attentively and lovingly, because God has given you to me and me to you to live together in wedded life".

Ring Exchange, Sindoor Daan & Mangal Sutra
The groom puts a sacred necklace around the bride's neck. The necklace is a symbol of happy and prosperous married life. He applies sindoor to her hair parting, and asks the audience to bless him and his bride.

Aashirvaad
The guests and relatives recite hymn and shower fresh flowers onto the wedded couple to wish them good luck, prosperity and a long life.

THE 16 SANSKARAS

GARBHADHANA
This sanskara is performed for the fulfillment of one's parental obligation and a continuation of the human race. This is a fervent prayer for the impregnation of the foetus with the life-giving soul force. Garbha means womb and Dhana means give or donate. This sanskara is performed after marriage and before the conception of a child. In this sanskara, the couple chants Vedic mantras for a healthy, loving and happy married life and the wish for a son or daughter that would bring new joy in the home.

PUNSAVANA
During the third or fourth month of pregnancy the Punsavana (protection of the fetus) sanskara is performed for the physical growth of the child.

SIMANTONNAYANA
This sanskara is performed during the seventh month of pregnancy. The parents to be and their relatives offer prayers to the Almighty mental growth of the child.

JATAKARMA
The Jatakarma sanskara (the child's nativity) should be done immediately after the birth of the child. This sanskara is done to welcome the new-born child. The father writes

AUM on the tongue of the child with a thin bar of gold dipped in honey. He whispers the word "VEDO-ASI" (You are Veda - knowledge) in the ear of the child.

NAMAKARAN
Nama literally means 'name' and Karan means 'to make, to effect'. Thus, in this sanskara the child is given a name. This sanskara should be performed on the 11th day after the birth of the child.

NISHRAMANA
The 4th month after the birth of the child, the Nishkramana sanskara is performed. Here the child is taken outside the home for the first time to be exposed to the different elements of nature.

ANNA-PRAASHANA
Anna means 'food' and Prashana mean 'eating, feeding' thus, giving solid food to the child for the very first time performs this sanskara.

MUNDAN
This sanskara can be performed between the ages of 1-3 years old. In this sanskara the hair from the child's head is shaved off for the very first time. Prayers for good health and development are being recited.

KARNAVEDHA
The piercing of the lower lobes of the child's ears at the age of three performs the Karnavedha sanskara. Prayers are offered to the Almighty for the physical well being of the child.

UPANAYANA
Upanayana or the thread ceremony is performed anytime between the ages of five to eight years old. Upa mean 'approaching towards' and Nayanam means 'leading'. In this sanskara the child is given the yajnopavit (sacred thread), which is made from three strands representing the three letters of AUM. The three strands also symbolize the three discipline of life, which are knowledge, action and devotion.

VEDARAMBHA
This sanskara is done immediately after the upanaya sanskara. Now the child becomes a student. The child will now gain knowledge from the Vedas and other religious text as well the other branches including mathematics and science. Thus the child will be able to progress in life spiritually as well as materially.

SAMAVARTANA
Between the ages of twenty-one and twenty-five years this sanskara is performed. This student should have now completed all his/her studies and start a new life of selfrealization and independence.

VIVAHA
Vivaha sanskara is performed when the student decides to get marry. This is one of the most important sanskara among the sixteen Vedic sacraments. This is the foundation that forms the very basis for a coordinated family life.

VAANAPRASTHA
At age fifty-one years old, a person performs the vaanaprastha sanskara by relinquishing all livelihood from which he/she will gain personal benefits. All the family responsibilities will be given to the children.

SANNYAASA
This sanskara is performed at the age of seventy-five years. In this sanskara a person forsake all material things and starts to lead a life of meditation and contemplation onto the Almighty.

ANTYESHTI
The antyeshti is the last sanskara performed when the individual dies. After death this sanskara is performed when the body is cremated. As the atma (soul) is immortal, it cannot be destroyed; but the body which is made of clay, water, fire, air and ether once again returns to these elements.

Agnihotra
ATHA-AACHA-MANAM Aa-cham-ana: is the sipping of sacrificial water unto the right palm. This is
the first act before the performance of the Agnihotra Sacrifice. The aspirant seeks to symbolically wash his inner self of all impurity. Instructions: Pour half spoon of sacrificial water onto the palm, chant Mantra 1 and sip. repeat the act with Mantras 2 and 3. 1. Om amrito pas-taranam-asi swaahaa. O Divine Waters! You are the spread of eternal life. 2. Om amrita-pidhaanam-asi swaahaa O Divine Waters! You are the covering of eternal life. 3. Om Satyam yashah shreer mayi shreeh shra-ya-taam swaahaa. May wealth, consisting of Truth, fame and riches take refuge in me. [Divine waters: - the waters of knowledge. spread: - support from below. covering - protector from above.]

ATHAANGA SPARSHAH
(The aspirant now touches his body-limbs with the sacrificial water, praying that these remain strong, and fulfill their functions.) 1. Om vaang ma aasye ‘stu...........(lips) 2. Om nasor me praano ‘stu ............(nostrils) 3. Om akshnor me chakshur astu.............(eyes) 4. Om karna-yor me shro-tram astu.........(ears)

5. Om baah-wor me balam astu ‘stu..................(arms) 6. Om oor-wor ma ojo ‘stu.................(thighs) 7. Om arish-taani me’ngaani tanoos tanwaa me saha santu.........(all over) May the speech in my mouth be sanctified in God. May the breath in my nostrils, the sight in my eyes, and the hearing in my ears be sanctified in God. May the force in my arms and legs be sanctified in God. May my limbs be all unharmed. And, may my outer self be in harmony with by inner self.

ATHA-AGNI-HOTRAM
Here begins the Agnihotra Sacrifice. Since we know God be be the Divine Light, we surrender ourselves to Him symbolically by kindling sacrificial fire. Onto this blazing fire, we make offerings of our self symbolized in Ghee[clarified butter] and Saamagree [mixed herbs]. SAMIDHAA CHAYANA: Arranging the Samidhaa (sacrificial fuel) in the Kundaa. AGNI PRA-DEE-PANA: Kindling the sacrificial fire. Intructions: Chant the following mantra, and from a lighted Deepak (deeyaa), kindle a piece of camphor placed on a spoon: 1. Om bhoor bhuwah swah. Before I kindle this sacrificial fire, I meditate on the light of wisdom that pervades earth, sky and heaven, and I pray that this wisdom may be my unerring guide in my quest to know my soul, God and the universe. AGNI AADHAANA: Placing the sacrificial fire in the Kunda. Chant the following mantra first. 2. Om bhoor bhuwah swar dyau-riva bhoomnaa prithi-veeva varimaa. Tasyaas-te prithivi deva-yajani! prish-the’gni mannaa da-mannaa dyaayaa dadhe. Kindling this fire that pervades earth, sky and heaven, I pray that I become broad in vision like heaven, and richly abundant like earth. O Earth, may sages in ancient times, seated on your surface, performed this sacrifice. Today, I place this food-consuming fire in this very surface of yours. May I acquire

wholesome food. AGNI SAMINDHANA: Fanning the fire (if necessary), causing it to rise. 3. Om ud-budhyas-waagne pratijaagrihi twam ishtaa poorte sam-srije-thaam ayan cha. Asmiint sa-dhasthe adhyut-tarasmin vishwe devaa yaja-maanash cha seedata. Be awakened, O Divine Fire, and watch over my life. May both you and this sacrificer, together, accomplish earthly and heavenly deeds. In this life, and in future lives too, may all wise men and the sacrificer be seated together for this noble performance. SAMID AADHAANA: Offering three Samidhaas (pieces of sacrificial fuel). 4. Om ayanta idhama aatamaa jaata-vedas tene-dhyaswa ched-dha vardhaya chaas-maan praja-yaa pashu-bhir brahma-varchase naan-naadyena samedhaya swaaha. Idam agnaye, idanna mama. (with this mantra, offer first Samidhaa.) O Jaata-vedas Agni! O Divine Fire present in all creation! This, my body, is a fuel offered unto You. Be kindled with this fuel, and make us shine in our lives. Become enhanced and make us go forward, enriching us with noble offspring, comfort in life, proper food, and with the brilliance of Divine Knowledge. This offering is made from the depth of my own soul unto Jaata-vedas Agni; this is no more mine. 5. Om samidhaagnim duwasyata ghritair bodhaya taa-ti-thim. Aasmin havyaa juho-tana swaaha. Idam agnaye, idanna mama. (Do not offer samidhaa with this mantra)

Serve Agni with well-kindled powers and awaken that Guest with the essence of your personality. In this physical fire, make your offerings to God and the cosmic forces. [Well-kindled powers: concentration, devotion. Guest: the fire is fed as a guest every morining. Essence: thoughts, words and deeds. Cosmic forces: sun, moon, teachers, etc.] 6. Su-samid-dhaaya sho-chi-she ghritam teevram juhotana Agnaye jaata-vedase swaahaa. Idam agnaye jaata-vedase, idanna mama.

(after mantras 5 and 6, offer second Samidhaa.) Unto this well-kindled, blazing fire, unto this Jaata-vedas Agni, offer the supremely purified essence of your personality. This is truthfully unot Jaatavedas Agni, and no more mine. 7. Tan-twaa samid-bhir-angiro gritena vadha-yaamasi Brihach chho-chaa ya-vish-thya swaahaa. Idam agnaye angirase, idanna mama. (With this mantra, offer third Samidhaa.) We enhance you with sacrificial kindling and our purified essence, O Angiras. Blaze forth in brilliance, and vigorously burn out the impurity in this my body, offered for purification. This my body-offering is truthfully unto Angiras Agni; it is no more mine. [Agniras: God, the energizer of the soul.] PANCHA GHRIT AAHUTI: Five Ghee Oblations. 8. Om ayanta idhama aatamaa jaata-vedas tene-dhyaswa ched-dha vardhaya chaas-maan praja-yaa pashu-bhir brahma-varchase naan-naa-

dyena samedhaya swaaha. Idam agnaye, idanna mama.

O Jaata-vedas Agni! O Divine Fire present in all creation! This, my body, is a fuel offered unto You. Be kindled with this fuel, and make us shine in our lives. Become enhanced and make us go forward, enriching us with noble offspring, comfort in life, proper food, and with the brilliance of Divine Knowledge. This offering is made from the depth of my own soul unto Jaata-vedas Agni; this is no more mine. JALA SINCHANA: Fill right palm with water, and sprinkle around the Kunda as directed. 9. Om adite ‘nu-man-yaswa. … (Sprinkle in East) O Aditi! consent unto my life. 10. Om anumate ‘nu-man-yaswa. … (West) O Anumati! consent unto my life 11. Om Saraswat-yanu-man-yaswa. … (North) O Saraswati! consent onto my life. 12. Om deva savitah! prasuva yajyam prasuva yajya-patim bhagaaya. Divyo gandharwah keta-pooh ketan-nah punaatu vaachas-patir vaachan-nah swa-datu....(Sprinkle in all four directions) O Deva Savitar! inspire my life of sacrifice onward, and inspire me, the sacrificer, to attain fortune. The Divine waters sustain my body and wash my thought clean of impurity. May these waters, indeed, purify my thought and understanding. And may the Lord of Speech sweeten the words that I utter. [ Aditi: Mother of oneness who ensures harmony. Anumati: Mother of consent. Saraswati: Mother of flowing wisdom. Deva Savitar: Divine Creator. Divine waters: Of knowledge]

AAGHAA-RAAV-AAJYA-BHAAG-AAHUTI

Four Ghee Oblations 13. Om agnaaye swaahaa. Idam agnaye, idanna mama. (Make oblation onto the fire, the North) Unto Agni, the force of cosmic strength, is this offering truthfully made. 14. Om somaaya swaahaa. Idam somaaya, idanna mama. (Oblation to the South) Unto Soma, the force of cosmic harmony, is this offering truthfully made. Nothing is mine. 15. Om prajaa-pataye swaahaa Idam prajaa-pataye, idanna mama. (Center) Unto Prjapati, the force of cosmic creation, is this offering truthfully made. Nothing is mine. 16. Om indraaya swaahaa. Idam indraaya, idanna mama. (Center) Unto Indra, the force of cosmic control, is this offering truthfully made. Nothing is mine.

PRADHAANA HOMA:
Principal Sacrifice, relating to the purpose of Havan.

Morning Ghee-Saamagree Oblations.

PRAATAH KAAL AAHUTI:

17. Om sooryo jyotir jyotih sooryah swaahaa. The Divine Sun possesses Light, and this Light shines in the rising sun. Swaahaa - this declaration of realized truth comes from the depth of my soul. 18. Om sooryo varcho jyotir varchah swaahaa. The Divine possesses Splendor, and this Splendor shines in the rising sun. Swaahaa. 19. Om jyothih sooryah sooryo jyothih swaahaa. Light resides in the Divine Sun, and the rising sun reflects this Light. Swaahaa. 20. Om sajoor devena savitraa sajoo-rusha-sendra-vatyaa. Jushaanah sooryo vetu swaahaa. The Divine Sun is in harmony with the rising sun and the brilliant dawn. May this beloved Divine Sun be realized in me. [Divine Sun: refers to God, whose quality is reflected in the brilliance of the rising sun and the radiant dawn. Rising sun: from which we get light during the day.]

PRADHAANA HOMA – SAAYANG KAAL AAHUTI
Evening Ghee-Saamagree Oblations. 21. Om agnir jyotir jyotir agnih swaahaa. The Divine Fire possesses Light, and this Light shines in the earthly fire that we kindle at night. Swaahaa. 22. Om agnir varcho jyotir varchaah swaahaa. The Divine Fire possesses Splendor, and this Splendor shines in the earthly fire. Swaahaa. (Chant the following silently, and make offering.) 23. Om agnir jyotir jyotir agnih swaahaa.

The Light shines in the earthly fire is the Light that belongs to the Divine Fire. 24. Om sajoor devena savitraa sajoo-raatryen-dra-vatyaa. Jushaano agnir vetu swaaha The Divine Fire is in harmony with the setting sun and with the moon –lit night. May this beloved Divine Fire be realized in me. [Divine Fire: refers to God, whose quality is reflected in the soft glow of the setting sun, and the moon-lit night. Earthly fire: from which we get light at night.]

PRAATAH SAAYAM AAHUTI:
Morning and Evening Oblations of Ghee and Saamagree. 25. Om bhoo-rag-naye praanaaya swaahaa. Idam agnaye praanaaya, idanna mama. Unto the earthly fire that acts like breath to energize all creatures, do I make this truthful offering. 26. Om bhuwar-waaya-ve ‘paanaaya swaahaa. Idam vaaya-ve ‘paanaa-ya, idanna mama. Unto the atmospheric wind that cools the surrounding and removes the uneasiness by providing fresh air, do I make this truthful offering. 27. Om swar-aadit-yaaya vyaanaa-ya swaahaa. Idam aadit-yaaya vyaanaa-ya, idanna mama. Unto the heavenly sun that makes the world happy by giving light, and causing rain to fall and grains to ripen, do I make this truthful offering. 28. Om bhoor bhuwah swaragni vaay-va-

ditye-bhyah praana-paana vyaane-bhyah swaahaa. Idam agni vaay-vaa-ditye-bhyah praanaa-paana vyaane-bhyah, idanna mama. Unto earth, sky and heaven, and unto the corresponding fire, air and sun, with their functions of energizing, removing pains and making the world happy, do I make this truthful offering. 29. Om aapo jyotee raso ‘mritam brahma bhoor bhuwah swar-om swaahaa. In the performance of this sacrifice, I have sought to discover the secrets surrounding. God, the Supreme-most, All-pervading, and of the nature of Light, Love and Immortality, and the Earth, Sky, and Heaven Om Swaahaa! Yes, indeed, they have all been truthfully described in this sacrifice. May the all become known to me. Praying for a functional intellect 30. Om yaam medhaam devaganaah pitarash cho-paa-sate. Tayaa maa-madya medhayaagne medhaa-vinam kuru swaahaa. O Radiant Lord of Knowledge! Make me knowledgeable today with that same knowledge which the company of learned men and fathers of wisdom strive to attain, so that I may indeed know You and the world. Praying for a discriminating intellect 31. Om vishwaani deva savitar duritaani paraa-suva. Yad bhadram tan-na aasuva swaaha. Take away from my mind, Radiant Creator, all tendencies to transgress Your

Laws, bring unto me, instead, all this is beautiful, benevolent and auspicious. Praying for a realized intellect 32. Om agne naya su-pathaa raaye asmaan vishwaani deva vayu-nani vidwaan. Yuyo-dyas-maj juhuraanam eno bhooyish-thaan te nama uktim vidhema swaahaa. O Radiant Lord of Light! Lead me unto the right path that I may attain the wealth of liberation, for You know all the pathways that lead in that direction. Separate sin from me, for it only leads me astray. Again and again, I offer you words of salutations and praise.

POORNAAHUTI ROOP AAGHAARAAV-AAJYABHAAG AAHUTI
Four Oblations of Ghee. 33. Om agnaye swaahaa. Idam agnaye, idanna mama. (Offer onto the fire, to the North) 34. Om somaaya swaahaa. Idam somaaya, idanna mama. (South) 35. Om prajaapataye swaahaa. Idam prajaapataye, idanna mama. (Center) 36. Om indraaya swaahaa. Idam indraaya, idanna mama. (Center)

VYAAHRITI AAHUTI:
Oblations of Ghee with the Vyaahritis. 37.Om bhoor agnaye swaahaa. Idam agnaye, idanna mama. 38. Om bhuwar vaayave swaahaa. Idam vaaayave, idanna mama. 39. Om swar aadityaaya swaahaa.

Idam aadityaaya, idanna mama. 40. Om bhoor bhuwah swaragni vaayvaa-dityebhyah swaahaa. Idam agni vaayvaa-dityebhyah, idanna mama.

ATHA BRAHMA GAAYATREE SAAVITREE GURU MANTRA
Oblation with Ghee and Saamagree. Om bhoor bhuwah swah. Tat savitur varenyam bhargo devasya dheemahi. Dhiyo yo nah pracho-dayaat swaahaa. O Soul of Life, the Holy King of kings! O God of all the regions, high and low, O Lord of Joy, Whose Glory Nature sings, Who shapes the earth and lets the mortals grow. We seek Thy blessed Feet to meditate Upon Thy Glorious Form of Holy Light Which drives away the gloom of sins we hate And makes the souls of righteous people bright. My heart, O Father, meekly prays to Thee To win Thy Grace, to make me good and wise, And bless my mind with knowledge, full and free From dark and vicious thoughts of sins and lies.

SWISHTA-KRIT AAHUTI:
Oblation for Atonrmrnt with Bhaat [cooked grains] or Ghee. 42. Om yad asya karmano ‘tyaree-

richam yad waa nyoonam ihaa karam. Agnish tat swishta-krid vidyaat sarvam swish-tam su-hutam karotu me. agnaye swishta-krite su-huta-hute sarva-praayash-chitta-huteenaam kaamaa-naam samar-dhayi-tre sarvaan nah kamaant samar-dhyaya swaahaa. Idam agnaye, swishta-krite, idanna mama. Agni, the All-knowing One, fully knows whatever is excessive or lacking in my performance of this sacrifice. May He, the Fulfiller, fulfill my sacrifice by harmonizing it with my intent and making it well-performed. I beseech Him to make me successful in all that I desire. I address this prayer to Him Who fulfills all offerings and makes them well-performed, Who gives inspiration to those who aspired to strive for wisdom, and Who grants success in all righteous wishes. All this is unto Agni, the Fulfiller; nothing is mine. Silent Oblation to Prajaapati with Ghee and Samaagree. 43. Om prajaa-pata-ye swaahaa. Idam prajaa-pata-ye, idanna mama. (Chant silently) Unto Prajapati, the Silent Witness to the drama of this Universe is this offering made. Nothing is mine.

PRAA-JAA-PAT-YAAHUTI:

POORN AAHUTI:
Final Oblation for completion. Offer remaining Ghee and Saamagree. Om sarvam vai poornam swaahaa. (Chant thrice, each time offering Ghee and Saamagree.) All is perfect; all is complete. Indeed, all is final; all is complete. May the perfection and completeness of this ancient Vedic ritual become a part of my personality.

ATHA MUKHA SPARSHAH
With out-stretched palms facing the holy fire, chant each of the following mantras and pass heated palms lightly over your face.

1. Om tanoopa agne ‘si aayur me dehi 2. Om aayur-daa agne si aayur me dehi 3. Om varcho-daa agne ‘si varcho me dehi 4. Om agne yan-me tanwaa oonam tan-ma aa-prina 5. Om medhaam me devah savitaa aa-dadhaatu 6. Om medhaam me devee saraswatee aada-dhaatu 7. Om medhaam me ashvi-nau devaa-vaa shattaam push-karas-rajau Agni! You are the Protector of the human body – protect my body. You are the Giver of long life – give unto me long and healthy life. You are the Source of brilliance - let Your brilliance radiate on my face. Fulfill nay deficiency I have in my personality and sustain divine, sanctified intellect in me.

ATHA MUKHA ANGA SPARSHAH
With both palms, touch the body-limbs indicated. 1. Om vaak cha ma aa-pyaa-ya-taam. (Lips) 2. Om praa-nash cha ma aa-pyaa-ya-taam. (Nostrils) 3. Om chak-shush cha ma aa-pyaa-ya-taam. (Eyes) 4. Om shro-tram cha ma aa-pyaa-ya-taam (Ears) 5. Om yasho-balam cha ma aa-pyaa-yataam. (Shoulders) Let my speech find fulfillment. Let my breathing, seeing, and hearing be fulfilled. Let my arms earn me fame and strength.

BRAHMA STOTRA
1. Namaste sate te jagat kaara-naaya Namaste chite darva lokaa-shra-yaaya Namo ‘dwaita tattwasya mukti pradaaya Namo brahmane vyaapine shaash-wataaya. Salutation to that Being Who creates and supports the different worlds.

Salutation to that Truth Who is unequalled, and Who grants liberation. Salutations to that Eternal Supreme Self Who pervades all regions. 2. Twame-kam sharanyam twame-kam swa prakaa-sham twame-kam jagat-paala-kam swa prakaa-sham Twame-kam jagat kartri paatri pra-hartri Twame-kam param nish-cha-lam nir-vikalpam. You are my sole Refuge, worthy of my final choice. You are the One Protector of the world with your Self-Radiance. You alone create, sustain and destroy the universe. You are the One Great Motionless Being free from change. 3. Bhayaa-naam bhayam bheesha-nam bheesha-naanaam Gatih praa-ni-naam paawa-nam paa-wa naa-naam Mahoch chaih padaa-naam niyantri twame-kam Pare-shaam param rak-sha-nam rak-shanaa-naam. Your are feared even by the fearless, and You rule even the rulers. You are the Goal of all creatures. You purify all those who teach the virtue of purity. 4. Vayam twaam sma-raa-mo vayam twaam bha-jaa-mo Vayam twaam jagat saak-shi roopam namaamah Sade-kam nidhaa-nam ni-raalam bameesham Bhawaam bhodhi potam sharan-yam vrajaa-mah. We think of You, we worship You, we bow to You, O Witness to the drama of this universe. We go to the Shelter of that Unique Being – the Basis of everything, Self-supporting, and Supreme, - a vessel in the sea of Life. 5. Na tasya kash-chit pati-rasti loke Na che-shi-taa naiva cha tasya lingam Sa kaa-ra-nam kara-naa-dhi-paadhi-po

Na chaasya kash-chij janitaa na chaadhi-pah. In this world, there is no-one above You, and no ruler greater than You. You are without form and image. You are the Ultimate Cause of all causes. No one has created You – You are the Creator of all. 6. Tameesh-wa-raa-naam paramam mahesh-wa-ram Tam deva-taa-naam para-mam hi daivatam Patim pateee-naam para-mam paras-taad Vidaama devam bhuwa-nesha meed-yam. We realize You as the Supreme Lord of all lords, the Supreme God of all gods, he Supreme Protector of all protectors, Lord of the world, Worthy of our praise. 7. Twameva maataa cha pitaa twameva Twameva bandhush cha sakhaa twameva Twameva vidyaa dravinam twameva twameva sarvam mama deva deva. ou alone are our Mother, Father, Brother and Friend. You are the Source of our learning and wealth. You are our all-in-all, God of all gods! MEAL TIME MANTRA Om annapate annasya no dehi ana-mee-was-ya shushminah. Pra pra daataaram taarisha oorjan no dhehi dwipade chatushpade. Lord of Grains! Give us grains to eat that are healthy and nutritious. May You take him across the ocean of this world who makes a gift of grains to someone else in need. Let all bipeds and quadrupeds consuming grains be filled with energy.

TEN PRINCIPLES OF ARYA SAMAJ
1. God is the primary cause of all that is known through spiritual and physical sciences. 2. God is existent, intelligent and blissful. He is formless, omnipotent, just, kind, unborn, endless, unchangeable, beginning less, unequalled, the support of all, the Lord of all, omnipresent, immanent, non-aging, immortal, fearless, eternal, holy, and the creator of the universe. He alone should be communed with. 3. Veda is the scripture of all true knowledge. Reading, teaching, hearing, and reciting the Veda is the first duty of all noble people. 4. For accepting truth and rejecting falsehood, one should always be prepared. 5. All work should be done in keeping with righteousness, i.e., after due reflection over right and wrong. 6. To do good to the whole world is the main object of this society, i.e., to improve physically, spiritually, and socially. 7. One should have dealings with all in accordance with love, law, and propriety. 8. Dispelling ignorance and promoting knowledge should be done. 9. Nobody should remain content with his own prosperity, but the individual prosperity should be considered in the prosperity of all. 10. All men should be bound in following altruistic, social rules, and in every rule of welfare, let all be free.

Svami Dayanand Saraswati
The founder of Arya Samaj Svami Dayanand Saraswati is well known all over the world as the founder of Arya Samaj, a man of great wisdom and intellect, a liberator and a reformer. Svamiji believed in the consecrated Vedas and thus his motto " Back to the Vedas". He was the one who introduced to us the popular greeting "Namaste" and he rejuvenated the Vedic ritual of agnihotra (fire sacrifice), which is now a vital part of the Hindu ceremonies. Another contribution was the promotion of Hindi as the national language of India. He was against many stigmas that affected the lives of Indians mainly the caste system and child marriage. He was the doctrine of truth and goodness. According to Svami Dayanand "A Biography" by J. M Sharma (3), Svami Dayanand's life can be divided into three parts: his years at home (1824-46); his wanderings and education (184663); and his years as a reformer (1863-83). Moola Shankar was Dayanand's original name; he was also called Dayaram. He acquired the name "Dayanand" when he entered sannyas (to renounce the worldly possessions, to forsake family ties and become a sadhu). Svami Dayanand even went through his funeral rites to end his old identity and assumed his new name and began a new life. He was also expected not to reveal his past life. Moolshankar was born in 1824 in a small town called Tankara in the state of Gujarat. He was from an Audichya Samavedi Brahmin (a caste whose primary duty was to take care of temples and religious obligations) family. Moolshankar was the eldest of five children. His education began at the tender age of five years and by age eight Moolshankar had mastered Devanagari script (which was used for Sanskrit) and was endowed with the sacred thread for beginning the studies of the Vedas. By the age of 14, he had gained knowledge of the Yajurveda and hymns from the other Vedas. Moolshankar's father, Karshan Ji was a devotee of Lord Shiva and wished for his son to follow in his footsteps. On the night of Maha-Shivaratri (the great night of Shiva), Moolshankar accompanied his father to the temple where all the devotees gathered in front of a Shiva idol to keep an all night vigil. One by one the devotees fell asleep except

for Moolshankar who was taught that if you fall asleep on that particular night then the worshiper would not be merited for his devotion. In the calm of the night a few mice crept out of their holes and nibbled on the offerings that was left by the devotee at the Shiva idol. Some mice were even on the idol itself. Moolshankar watching all of this was very shocked and many questions flooded his mind. His father tried to explain that the idol was not God himself (thus the helplessness against the mice) it's only a symbol of Shiva for the purpose of worshiping. Moolshankar could not understand why people had to worship an idol instead of God himself. According to J.M Sharma " Moolshankar's experience was not new, but the way his thought process worked was unique. The defiling of the idol unleashed a flood of ideas. He could not reconcile the contradiction between the belief and the obvious. (The Arya Samaj now observes Shivaratri as the 'night of enlightenment'. But it was actually the night of doubt. It is a doubt that leads one to the threshold of enlightenment.)" Moolshankar spent the next two years learning "Nighantu (a glossary of Vedic words), the Nirukta (etymologies of Vedic words), the Purva-Mimamsa (an enquiry into the ritual portions of the Vedas), and the treatises on ceremonial and sacrificial rites". At age 22, Moolshakar left home in search of true knowledge, spiritual purity and moksha (liberation). He met many wise sages but was profoundly influenced by Svami Virajananda, a blind sage. However, it was Svami Virajananda's guidance and teachings that Svami Dayanand found the answer to the perplexities of life. Svami Dayanand was also involved in the fight for women's education, he urged women to get marry after the age of 20 and he was against child marriage and the division of society on the basis of the caste system. He thought that India would be more unified if there were one common language, Hindi. Svami Dayanand presented his speeches only in Hindi even in his home state of Gujarat where the mother tongue is Gujarati. He chose to write all his books in Hindi also. Svami Dayanand was a true patriot and loved his motherland, India, very much. He rejected many offers to go abroad and was a strong believer in educating and teaching the Vedas to his fellow countrymen. He believed "Once the lamp of wisdom is lighted here, its light is bound to spread towards the west too." After he studied the Vedas thoroughly, Svami Dayanand realized that there is only one God. And the Vedas are the only truth. In 1875, Svami Dayanand founded "Arya Samaj" and it was based on two principles: the influence of the Vedas conditioned by rationalism and utilitarianism. In India and all over the world millions of people were influenced by the teachings of Arya Samaj.

Amoung his many contributions to India and Arya Samaj, Svami Dayanand wrote a very important book called the 'Satyartha Prakash' (The Light of truth). This book is based solely on the Vedas. It contains fourteen chapters which teaches the true meaning of the Vedas. On September 20, 1883, Svami Dayanand was poisoned by one of his cooks. Svami Dayanand seeked help from many doctors but no one could help him. A few days later the cook admitted to the crime and asked for pardon and Svami Dayanand being a man to such righteousness forgave the cook. On October 30, 1883, Diwali Day, Svami Dayanand said the Gayatri mantra and it was said that 'OM' was the last word that came from his lips before he died.

The Rishi
The following information on Swami Dayanand was taken from aryasamajjamnagar.org, a fascinating website. All should visit it. The following snapshots of Dayanand’s life are accompanied by a picture on the website. It is interesting as one goes through the website that while Dayanand was quite a public figure, the simple things in his life remained. He lived as he spoke. There are events in his life that are always being spoken of yet; there are some that go unnoticed. In these simple and unnoticed events, on can truly see the greatness of the Rishi. Who am I: Dayanand tells Swami Virjanandji upon meeting him for the first time: “My quest to know who am I, has brought me to this door. Swami Virjanandji replied: "If you wish to study here, forget all you have studied till now. Here you will study only the books authored by rishis.” Kulakkar: In affection Swami Virjanandji used to call Swami Dayanandji Kulakkar- meaning peg. Swami Dayanand could stay firm like a peg and defeat his rivals in discourses. Christian Missionaries: Maharishi Dayanand had discourses with Bishop Robinson, Gray and Shoulbred on the topic of Soul, creation of universe and the Vedas. Bishop Shoulbred once told Dayanand that Dayanand could be imprisoned by his talks. Swamiji replied, "I am not afraid of such challenges. I can not leave propagation of truth for any fear or temptation.”

Liberate people from Bondage: At Anoop Shahar, a Brahman, gave to Swamiji a poisoned betal to eat. Swamiji rid the poison in his body by the yogic process of Basti and Nyoli. The culprit was arrested; however, Swamiji wanted him free. He said "I have come to liberate people from bondage and not to put them in bondage. If evil persons do not leave their evil habits, why should we leave our good habits?” Drowning of idols: Pt. Angad Shashtri, a renowned pandit, was persuaded to have a discourse with Maharishi on idol worship. He could not handle Swamiji’s logic and ultimately he exclaimed, “Swamiji what you are saying is the only truth.” He drowned his idols in the river Ganga, and several other pandits also followed him. “What is there to be afraid of?” Swami Dayanand’s preaching against idol worship and the defeat of number of pandits created turmoil. In Kashi, a large number of Pandits arrived along with Gundas as well. Swamiji’s disciple, Baldeva, expressed his apprehension at the large number of Gundas, but Swamiji said, “What is there to be afraid of? God is one, I am also alone, true religion is also one.” Coffin flow: As Maharishi was meditating on the banks of river Ganga, he saw a lady come with the dead body of her son. She made the body float in the river, but took away with her, the coffin. Under the extreme pressure of poverty, she could not let even the coffin flow in the river. Maharishi was deeply moved by this scene. He thought that India, which was once the teacher of the world and was known as the bird of gold, was reduced to this poverty. Maharishi decided to devote his whole life to relieve people from distress, rather than to try for only his salvation. Kind-heartedness: Even though Swamiji was quite popular and attracted thousands, he did not have the least element of pride and extended his affection and kindness to everyone who came into his contact. One day his devotee, Pt. Krishna Ram, suffered from fever. Maharishi went to his cottage and began to message his head. When Krishna Ram requested him not to do so, the Maharishi said, “It is the duty of all of us to help and serve one another.” Change of hearts on idol worship: Maharishi Dayanand bitterly opposed worshipping an idol as a substitute for God. In Farukhabad a small temple was situated in the midst of a road. Swamiji’s disciple Madan Mohan said to Swamiji that he had the power to destroy the

temple to which Maharishi replied that he wanted people to give up idol worship by the change of heart and not by force. Motherhood: As Swamiji walked one day, he saw some young children playing. He bowed his head and when he was asked the reason, Swamiji said, “Don’t you see, I have bowed before the four year old girl, semi naked, as a symbol of respect for motherhood.” The Satyarth Prakash: The Satyarth Prakash - is the essence of the thousands of books studied by Maharishi. It contains 1542 evidences from the four Vedas and also from Brahmin granths, upnishads, the six darshans (schools of philosophy), the smratis, puranas, the sutra granths, Jain and Budh scriptures, the Bible, the Koran and references from 373 books. It is like an encyclopedia of religions and a treasure house of ideas relating to every aspects of life. The Yogi: Swamiji was opposed to making his yogic skills an item of display. However, his disciple Swami Sahajanand secretly observed Swamiji one early morning. Maharishi was sitting in yogic pose, squatting crossed legs, on the surface of water. A divine illumination was around Maharishi and his face was glittering. Establishment of the Arya Samaj: Maharishi Dayanand’s devotees requested him to establish an organization that could continue his work after his departure. The Arya Samaj was established in the garden of Dr.Manak Chandji at Girgao, Bombay on April 7th 1875. The ten principals and byelaws were finalized by Maharishi himself. The first Arya Samaj had 100 members. Shri Girdhari Das D.Kothari was elected President and Shri Pana Chandji Parekh as secretary. Swamiji preferred to only be a member. O God! May Thy will prevail: Before his death, Swamiji’s body was under extreme agony, yet, his patience, tolerance and calmness was astonishing. He ordered all doors of gates, windows and ventilators to be thrown open and started reciting Vedic hymns, and went into the state of samadhi. He then opened his eyes and said, “O Omnipotent Merciful God, if this is thy will, may thy will prevail.” He exhaled a deep breath and thus departed his soul. C. F. Andrews in Vedic Light, Volume 9 said it best: “Swami

Dayanand Sarswati had not only studied from his youth onwards that supreme Vedic culture out of which India has risen to her full height of spiritual wisdom and experience, he had lived it.”

Muslim reactions to the shuddhi campaign in early twentieth century North India
By Yoginder Sikand The 1920s may be regarded as a crucial watershed in the history of inter-communal conflict in northern India. Communal rioting saw a sudden upsurge in this period , playing a key role in the political dynamics that later culminated in the Partition of India. One of the most salient developments in the 1920s was the launching of the shuddhi movement by the Arya Samaj to bring into the Hindu fold various groups considered outside the pale of what had now come to be defined as 'Hinduism', including untouchables and, later, Muslim, Christian and even Sikh communities. The Arya shuddhi campaign provoked Muslim leaders and groups to respond, and this took the form of various tablighi or Islamic missionary initiatives intended to counter the Arya Samaj's conversion drive and, going further, to attempt to spread Islam among nonMuslims as well. Unlike Christianity or Islam, what is today known as 'Hinduism' has historically not been an organized missionary religion. However, as the spread of Brahminical Hinduism from its centre in north Indian Aryavarta to the south and the east of India and among tribal and other groups living on the margins of caste Hindu societies clearly illustrates, the process of Hinduization has had a long history and is, in fact, a continuing phenomenon. Since 'Hinduism' lacks any defining set of tenets or beliefs, the Hinduization process, the Hindu parallel to conversion in Christianity and Islam, has taken the form of absorption of non-Hindu groups into the caste system. The extent to which this could be regarded as religious conversion, understood in the usual Christian or Islamic sense, is, however, debatable. While the 'Hinduized' groups were accommodated within the caste order, the process did not necessarily result in a total or even a very significant change in religious beliefs. Access to Vedic scriptural resources remained a closely-guarded Brahminical monopoly, and the Hinduized groups carried on with many of their earlier practices and beliefs, although, over time, they, too, were gradually transformed. Thus, for instance, the distinctly non-Aryan deity Shiva was appropriated as a member of the Hindu Trinity and various tribal goddesses were explained away as different forms of the devi, Durga. The emergence of shuddhi as an organized missionary project, therefore, is a distinctly modern development, and one that must be seen as a product of and a response to the

colonial Indian context. The crystallization of the notion of 'Hinduism' as a well-defined religion with its own set of scriptures in the manner of Christianity and Islam, conversion to which was indeed possible, was a product of several forces, in which Orientalists, British administrators and Christian missionaries, besides Hindu elites, had their own critical roles to play. Seeking to model itself on the lines of Christianity and Islam, the Arya Samaj, founded in 1875 by the Gujarati Brahmin Dayanand Saraswati, accorded the Vedas the position of the Hindu Bible or Qur'an. Conversion to this newly defined Vedic Hinduism was made possible through undergoing the shuddhi or purificatory rite, for which ancient scriptural sanction was sought to be manufactured. The first shuddhi ceremonies performed by the Aryas were of caste Hindu individuals who were believed to have lost their caste status or ritual purity by crossing the seas or by partaking of food cooked by Christians or Muslims. By the early twentieth century, however, shuddhi began being directed at entire social groups outside or on the margins of the caste order, including untouchables and recent as well as nominal converts to Islam, Christianity and Sikhism. The transformation of shuddhi from conversion of individual caste Hindus who were believed to have been rendered ritually impure to the conversion of entire social groups outside the Hindu fold is a process that was inextricably linked to the changing nature of colonial rule and the Indian political context by the turn of the twentieth century. The institution of the census in 1871, which further lent legitimacy to the notion of a homogenous pan-Indian Hindu community identity transcending caste differences, proved to be a major catalyst in this regard. Alarmed by the revelation of declining Hindu proportions in various provinces in successive censuses, one cause of which was conversion of 'low' caste groups to Christianity and Islam, 'upper' caste elites were increasingly goaded into a race for numbers, to prevent further depletion in Hindu ranks. The gradual introduction of reforms in the bureaucratic and political machinery of the colonial state from the late nineteenth century onwards, which allowed limited Indian participation in the lower and middle ranks of the administration, made the race for numbers a particularly crucial one. Access to the benefits of colonial largesse, including jobs and representation in local bodies, was to be determined on the basis of the numerical proportion of each community, defined on the basis of a reified notion of religious identity. Middle class Hindus, seeing themselves as the 'natural leaders' of their 'community' so defined and being considered as such by the colonial state, were now increasingly concerned to bolster the number of their co-religionists, or at least to prevent further depletion in their ranks, as access to power, position and privilege came increasingly to depend on numerical strength. The logic of democracy was, in this way, employed to promote the interests of a dominant minority. Shuddhi Among the Muslims The first recorded shuddhi of a born Muslim was reported in 1877, when Dayanand Saraswati performed the shuddhi of a Muslim man from Dehra Dun, giving him the name of Alakhdhari. Individual conversions of this sort were few and far between, for such converts not only severed all social ties with their relatives but were also not fully

accepted as equals not just by the Sanatani Hindus, who vociferously opposed the shuddhi project, but even by members of the Arya Samaj, who Ghai says, 'behaved like most of the traditionalists and conservatives, fearing the wrath of their caste biraderi'. Clearly then, the Aryas realized, shuddhi among the Muslims would have to take the form of conversion of entire Muslim social groups if it was to really succeed. As a prelude to the actual launching of this ambitious missionary drive, towards the end of the nineteenth century Maharaja Ranbir Singh, the Hindu ruler of the largely Muslim state of Kashmir, is said to have commissioned the preparation of a 21-volume encyclopaedia by the name of Ranbir Karit Prayaschit Mahanibandh ['Ranbir's Great Essay on Repentance'], which argued the case and suggested strategies for the mass conversion of all the 'neo-Muslim communities' [nau Muslim aqwam] of India to 'Hinduism'. This book, Muslim leaders were to later allege, had been secretly circulated among leading Hindus so that the Muslims remained unaware of the plot. The first attempts by the Aryas at mass conversions of Muslim groups date to 1908, when Arya missionaries began touring the area around Deeg in the Bharatpur State in eastern Rajputana, calling upon Muslims there to renounce Islam, which, they alleged, had been forcibly imposed on their ancestors. Some years later, Arya missionaries found active among the neo-Muslim Malkanas, a Rajput group who claimed to be Muslim but followed several Hindu customs and beliefs, in Etawah, Kanpur, Shahajahnpur, Hardoi, Meerut and Mainpuri in the western United Provinces, exhorting them to return to what they called their 'ancestral religion'. In 1910, shuddhi sabhas were set up in several places in these districts, and although it was claimed that they had converted some 1000 Malkana Muslims to the Hindu fold, they were wound up the following year. As in the case of Deeg, the Aryas are said to have met with little success, being successfully countered by the intervention of local Muslim bodies working in association with the Anjuman Hidayat-ul Islam, a Delhi-based Muslim missionary organization. A decade later, however, the Aryas were to launch the shuddhi campaign in the Malkana belt on a war-footing. In August 1922, in the wake of grossly exaggerated reports of forced conversions of Hindus in Malabar in the course of the Mappilla rebellion, the Kshatriya Upakarini Sabha ['Kshatriya Upliftment Society'], an organization of Hindu Rajputs patronized by Rajput princes and landlords, passed a resolution at a meeting in Allahabad calling for the conversion of the Muslim Rajputs to the Hindu fold. In December that year, the Sabha met once again, and decided to launch a campaign to convert the Malkanas to 'Hinduism'. This provided the stimulus to the Aryas to start shuddhi work among the Malkanas. In August 1923, Shraddhanand, the leading Arya shuddhi advocate, presided over a meeting to discuss strategies for the shuddhi of the Malkanas. The fact that the meeting was attended by leading Sanatani, Jain and Sikh spokesmen, all of whom vociferously supported the shuddhi campaign, clearly suggests, as Muslim leaders were to allege, that the race for numbers and political interests, rather than the propagation of the Arya brand of 'Hinduism', were the motivating

factors behind the planned missionary drive. The meeting approved the setting up of the Bharatiya Hindu Shuddhi Sabha, an all-India shuddhi council, whose objective was said to be the conversion of all non-Hindu groups all over India to the Hindu fold. The shuddhi campaign among the Malkanas, which was launched in early 1923, reached its peak by the end of 1927, by which time some 1,63,000 Malkana Muslims are said to have been brought into the Hindu fold. Significantly, although the Aryas played the leading role in the drive, the shuddhi-ed Malkanas, by and large, did not convert to the Arya faith as such. Other than renouncing some of their Islamic practices, such as burial of the dead or male circumcision, there seems to have been little change in their own beliefs and practices. If they chose not to accept the Arya brand of Vedic 'Hinduism', orthodox Hindus seemed reluctant to accept them, considering them as ritually impure and inferior. Having 'rescued' them from their Islamic past, the Aryas and the Sanatanis were quite content to leave the Malkanas to their own devices. De-Islamization, and not an impelling urge to spread Arya beliefs, seems to have been the fundamental impulse behind the Arya shuddhi drive among the Malkanas. Shuddhi emerged as a powerful mobilizational symbol and tool to consolidate Hindu ranks, helping galvanize the process of the construction of a pan-Indian Hindu community rigidly set apart from the rest. It is hardly surprising that Shradhhanand, the leading force behind the Malkana shuddhi, was also the most ardent advocate of sanghathan, the consolidation and militarization of all Hindudom. As testimony to the success of the shuddhi campaign in mobilizing and consolidating the Hindus, both Aryas as well as the Sanatanis who had initially been vehemently opposed to shuddhi, as one, transcending deep-seated caste, sectarian, racial, linguistic and regional divisions, the Tribune of Lahore, in its editorial of 2 May, 1927, remarked: 'The shuddhi… propaganda is no longer the exclusive concern of the Arya Samaj; an overwhelming majority of the Hindus are identified [with it]'. Shuddhi is Sanskrit for purification. In Hinduism it is a part of worship. It also sometimes refers to reverting to Hinduism after converting from Hinduism to another religion.

Shuddhi movement
The socio-political movement, derived from ancient rite of shuddhikaran [1], or purification was started Arya Samaj, and its founder Swami Dayanand Saraswati [2] and his followers like Swami Shraddhanand, who also worked on the Sangathan consolidation aspect of Hinduism, in North India, especially Punjab in early 1900s, though it gradually spread across India [2]. Shuddhi had a social reform agenda behind its belligerent rationale and was aimed at abolishing the practise of untouchability by converting outcasts from other religions to Hinduism and integrating them into the mainstream community by elevating their position, and instilling self-confidence and selfdetermination in them.[2][3][4]The movement strove to reduce the conversions of Hindus to Islam and Christianity, which were underway at the time [2].

In 1923, Swami Shraddhanand founded the 'Bhartiya Hindu Shuddhi Mahasabha' (Indian Hindu Purification Council) and pushed the agenda of reconversion peacefully, but ultimately created a flashpoint between Hindus and Muslims as it offended Muslim exceptionalists, who argued that Hindus, being dhimmis, do not have any rights to convert others to their faith unlike the Muslims, who are munim. The main point of contention was the reconversion Malkana Rajputs in western United Province [5] Subsequently the movement became controversial and antagonized the Muslims populace to no end [3] and also led to the martyrdom of the leader of the movement, Swami Shraddhanand in 1926. Gradually the movement faded away especially with the rise of nationalistic fervor during the Civil Disobedience movement of Mahatma Gandhi in the 1930s [6]. On 23 February 1928, many Catholic Gaudes in Goa were re-converted to Hinduism notwithstanding the opposition of the Church and the Portuguese government. [7]This was carried out by an Hindu religious institution from Mumbai known as Masurashram, the converts were given Hindu names, but the Portuguese government put impediments in their way to get legal sanction to their new Hindu names. [8] 4851 Catholic Gaudes from Tiswadi, 2174 from Ponda, 250 from Bicholim and 329 from Sattari were re-converted to Hinduism after nearly 400 years. The total number of the converts to Hinduism was 7815.[9]

How to accept non-Hindus as Hindus
Vidya Bhushan Gupta, MD Second Dharma Summit in Orlando, Florida, Dec. 15th 2007 Respected president and shreddya swamis, I have been asked to speak about if and how to accept non-Hindus as Hindus. Contrary to the popular belief, Hinduism has had a long tradition of accepting non-Hindus. In mediaeval times Hinduism accepted the Bactrian Greeks, the Scythians, the Pahlavs and Huns as Hindus. And it accepted South East Asians in Indonesia as Hindus. In either case it allowed the converts to keep their customs and even deities, but accepted them for their metaphysical beliefs and that brings us to how to accept non-Hindus as Hindus. In the late nineteenth century, when the vast land of Hindu India lay bare and helpless for the two jingoistic and militantly missionary religions of Islam and Christianity to convert, Mahrishi Dayananda, Founder of Arya Samaj, declared that not only we should be as willing to accept non Hindus as Hindus and started a movement to convert Muslims and Christians back to Hinduism. One of his early twentieth century follower, Swami Shradhaananda called it shuddhi movement. It was revolutionary thing at that time because the orthodox did not accept impure non-Hindus, as Hindus or pure. The former also did not want to pollute their respective castes by including the casteless non-Hindus. Swamiji had already done away with caste distinctions. The movement converted many Muslims in UP, Rajasthan and even Moplahs in Kerala. Arya Samaj missionaries went to Fiji, Mauritius, South Africa and the Caribbean to prevent conversions and to convert back who were converted. They did a simple ceremony of yagya with a few Special mantras of purification from the Vedas. In more recent times, ISKON has been very active in converting non-Hindus as Hindus.

Having agreed that Hindus can accept non-Hindus as Hindus, we need to define who is a Hindu. For the past 200 years, tablighis (Muslim missionaries) and Christian missionaries have been maligning Hinduism for its multiple Gods and multiple books and lack of a cohesive creed or doctrine. Blunt, in 1911, said that ―Christianity’s strength lies in its definitiveness; the weakness of its opponent in the lack of it.‖ ―Facile comprehensiveness of Hinduism has enfeebled it as a uniting principle,‖ John Seeley said in Expansion of England. Mahrishi Dayananda responded by taking the common denominator of all Hindu traditions, One loving but just God and Vedas as the ultimate authority of Hinduism, as unifying principles. He met the Hindu leaders at that time and laid down the ten principles of the Samaj as an outer shell, a bowl as it were, to hold the colorful salad of Hindu traditions. According to Mul Raj, the first president of the Samaj after Mahrishi’s death, there was nothing biding on the aryas except the ten principles. These principles simplify our complex religion and counter the propaganda that we believe in multiple gods and our Vedas are not the word of God. Compare the ten principles with the few newer definitions of Hinduism and realize how much ahead of the time Mahrishi was. Once we have agreed upon the core principles or tenets of Hinduism, we need to clarify how to accept a non-Hindu - for his vegetarianism, his dress, his language, his love of Indian music or his practice of yoga and meditation. Or for his metaphysical beliefs and spiritual practices. Does every Hindu woman have to wear a salwar kameez, or speak Hindi or Tamil, or eat dosa? No, culture, religion and nationality are not identical.According to Durkheim, a religion is a unified system of beliefs, and practices that unite into one single moral community called a church, all those who adhere to them.‖ Some in the audience may argue that Hinduism is not a religion, but a dharma – yes dharma or orthpraxy or ethics/ righteous living are universal. But Hindu belief in an immanent God, karma and Vedas is not universal. This universalism is the bane of Hinduism. On a higher plane I also know that Vedic values can be applied universally, but America is a city of Churches, quoting Phillip Barthalme. Here one has to live in a well defined church. That church or religion is defined by a set of metaphysical beliefs and spiritual practices, that is, a religious identity, not by clothes, color or food. Food, clothes and language are culture. Hinduism is not a way of life as some from India argue. Hinduism is not geographically confined to India whose Hindus have Hindu Indian identity. We, in America have to accept or carve out an American Hindu identity and in Africa an African-Hindu identity. We have to accept a Hindu woman who wears a pant and blouse. We have to accept a Hindu who speaks only English or French and not Hindi or Tamil. We have to accept a Hindu who uses American paradigms and stories as exemplars instead of puranic stories. One who quotes Thoreau and Emerson as well us Geeta. Although many are attracted to Hinduism through cultural practices as henna, dance, or sitar, or most commonly by the charisma of a guru or through yoga and meditation but to become a Hindu they need to learn and accept the metaphysical

beliefs that make up Hinduism, go through a conversion ceremony and then have a meaningful Hindu name (naam abhipraayakum). Our swamis out of the greatness of their hearts or for quick fame or money, in the past, were apologetic about calling themselves and the Hindu spiritual practices of yoga and meditation, Hindu and gave away yoga for usurpation by the west. I wish that they had demanded conversion to Hinduism before giving out the sacred knowledge or the sacred mantra. Imagine if only 1/3rd of the 16.5 million Americans who practice yoga had been converted to full Hinduism. Other may argue that at least they are sympathetic to Hinduism and Hindu ideas. I am not so sure. In mixed marriages we should not be apologetic about practicing Hinduism or asking the non-Hindu spouse the option of converting to Hinduism. We can offer concise books to our spouses and expose them to the best in Hinduism. I do not suggest persistent nagging but loving persuasion. Having a Hindu marriage as a Broadway show or putting a long tunic and dancing to bhangra does not make one Hindu, knowing about the Hindu concept of God, about the holy Vedas, or Geeta or knowing about the Hindu view of karma and reincarnation, sacraments of naam karan and chuda karma, and how to commune with God in a Hindu manner does. We should develop a formal system of teaching (catechism to borrow a phrase from Catholicism) those willing to convert and the recent coverts. Arsh Vidya Gurukulam and Hinduism Today have done a stellar job in this regard. We need articulate and eloquent speakers of Hinduism in English like the Baptist ministers who will preach and promote Hinduism from the steps of the US Congress, mountain tops and from the university pulpits. These preachers have to be products of the American culture and not always imported from India. And we should not shy away from calling them missionaries as Arya Samaj did. We should treat all Hindus, new or old equitably, without judgment or condescension, and neither have we to put the new converts on a pedestal or show case them as a validation of the greatness of our Faith. Last, but not the least, I want to inform everyone about Arya Samaj Shuddhi ceremony. This information is courtesy of Acharya Darshanadanda, an Arya Samaj scholar and preacher. Purification Ceremony – Shuddhi Vidhi Ācharya Prem Bhikshu-Nitya Karma Vidhi The Brahma (priest) should perform the daily Yajna and toward the end before Swishtakrit offering, recite the following mantras with the meaning. Have the yajnopavit thread ready and give it to the person.

O Omnipresent Lord or Wise Scholar! Purify my mind and intellect with knowledge and love. May you purify all beings and also purify me (Yajur Veda, 19-39).

O radiant Scholar! With your honesty and integrity, purify my life, my intellect, and inspire me to do ennobling actions (Yajur Veda, 19-40).

O Resplendent Creator! Purify me with the knowledge of the Vedas (Yajur Veda, 19-41).

This sacred thread is extremely purifying and uplifting. It is a symbolism to attain wisdom, which Prajāpati has been spontaneously entrusted to us from times immemorial. O Soul, this thread brings longevity, strength, and radiance. O Brahma Sūtra! You are Yajñopavīt - the sacred thread. I bond you with this Yajñopavīt to perform yajña (Yajur Veda, 20-14).

O Wise Scholar! Free me from all behaviors that prevent me from experiencing the light of my soul as you show grace and compassion to all those who disrespect you, O Effulgent Scholar (Yajur Veda, 20-14).

O Wise Scholar! Whatever improper actions we might have done in the day or at night, grant me the strength of the air to overcome those impure actions (Yajur Veda, 20-15).

O Wise Scholar! Whatever mistakes we did while awake or asleep, help us to get rid of them, O Sun-like Scholar (Yajur Veda, 20-16).

O Wise Scholar! Whatever improper actions we did in the village, the forest, the assembly, with our senses and mind, with the working class and business people, and

with anyone anywhere, you have the capability to purify us; please do purify us (Yajur Veda, 20-17).

10 Principles of Arya Samaj
1. God is the efficient cause of all true knowledge and all that is known through knowledge. 2. God is existent, intelligent and blissful. He is formless, omniscient, just, merciful, unborn, endless, unchangeable, beginning-less, unequalled, the support of all, the master of all, omnipresent, immanent, un-aging, immortal, fearless, eternal and holy, and the maker of all. He alone is worthy of being worshiped. 3. The Vedas are the scriptures of all true knowledge. It is the paramount duty of all Aryas to read, teach , and recite them and to hear them being read. 4. One should always be ready to accept truth and to renounce untruth. 5. All acts should be performed in accordance with Dharma that is, after deliberating what is right and wrong. 6. The prime object of the Arya Samaj is to do good to the world, that is, to promote physical, spiritual and social good of everyone. 7. Our conduct towards all should be guided by love, righteousness and justice. 8. We should dispel Avidya (ignorance) and promote Vidya (knowledge). 9. No one should be content with promoting his/her good only; on the contrary, one should look for his/her good in promoting the good of all. 10. One should regard oneself under restriction to follow the rules of society calculated to promote the well being of all, while in following the rules of individual welfare all should be free.__

Swami Dayananda Saraswati
From Wikipedia, the free encyclopedia Jump to: navigation, search This page is about the founder of the Arya Samaj. For others known by the same name, please see Swami Dayananda (disambiguation)

Maharishi Dayananda Saraswati

Born

12 February 1824 Tankara, Morvi, Gujarat

Died

31 October 1883 (aged 59) Ajmer, Rajasthan

Birth name

Mul Shankar Tiwari or Mulshankar Karasandas Tiwari /Shuddha Chaitanya as Brahmachari

Titles/honours Maharshi

Guru

Swami Virjananda

Philosophy

Traitvad vedic philosophy based on samhita of four vedas and its theory derived on nighantu and nirukta with six darshanas supported by paniniya vyakran.

Literary works Satyarth Prakash (1875)

Quotation

viswani dev savitar duritani parasuv yad bhadram tanna aasuva

Maharishi Dayanand Saraswati (Devanagari:

, Gujarati:

) (12 February 1824 – 30 October 1883) was an important Hindu religious scholar, reformer, and founder of the Arya Samaj, a Hindu reform movement. He was the first to give the call for Swarajya[1] – "India for Indians" – in 1876, later taken up by Lokmanya Tilak.[2][3] Denouncing the idolatry and ritualistic worship prevalent in Hinduism at the time, he worked towards reviving Vedic ideologies. Subsequently the philosopher and President of India, S. Radhakrishnan, called him one of "makers of Modern India," as did Sri Aurobindo.[4][5][6] One of his notable disciples was Shyamji Krishna Varma, who founded India House in London and guided other revolutionaries. Others who were influenced by and followed him included Madam Cama, PranSukh Yadav, Vinayak Damodar Savarkar, Lala Hardyal, Madan Lal Dhingra, Bhagat Singh, Swami Shraddhanand,[7] Sukhabodhananda,[8] Mahatma Hansraj and Lala Lajpat Rai.[9][10] One of his most influential works is the book Satyarth Prakash, which contributed to the Indian independence movement. He was a sanyasi (ascetic) from boyhood, and a scholar, who believed in the infallible authority of the Vedas. Dayananda advocated the doctrine of karma and skepticism in dogma, and emphasized the ideals of brahmacharya (celibacy) and devotion to God. The Theosophical Society and the Arya Samaj were united from 1878 to 1882, becoming the Theosophical Society of the Arya Samaj.[11] Among Maharishi Dayananda's contributions are his promoting of the equal rights of women, such as the right to education and reading of Indian scriptures, and his translation of the Vedas from Sanskrit into Hindi so that the common person might be able to read them.

Contents
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1 Early life 2 Dayanand's mission 3 Arya Samaj 4 Death 5 Works 6= 7 == 8 Further reading 9 References 10 External links

[edit] Early life
Dayananda was born on February 12 in 1824, in the town of Tankara, near Morvi (Morbi) in the Kathiawar region (since India's independence in 1947 Rajkot district) of the princely state of Gujarat, into the affluent and devout Saryupareen Brahmins family of Karshanji Lalji Tiwari and his wife Yashodabai. Since he was born under Mul Nakshatra, he was named "Mulshankar", and led a comfortable early life, studying Sanskrit, the Vedas and other religious texts to prepare himself for a future as a Hindu priest.[12][13] A number of incidents in early childhood resulted in Dayananda's questioning the traditional beliefs of Hinduism and inquiring about God. While still a young child, when his family went to a temple for overnight worship on the night of Maha Shivratri, he stayed up waiting for Lord Shiva to appear to accept the offerings made to his idol. While his family slept, Dayananda saw a mouse eating the offerings. He was utterly surprised and wondered how a God who cannot protect even his own offerings would protect humanity. He argued with his father that they should not be worshipping such a helpless God.[14][15] The deaths of his younger sister and his uncle from cholera caused Dayananda to ponder the meaning of life and death and he started asking questions which worried his parents. He was to be married in his early teens, as was common in nineteenth-century India, but he decided marriage was not for him and in 1846 ran away from home.[14][15] Dayananda was disillusioned with classical Hinduism and became a wandering monk. He learned Panini's grammar to read Sanskrit texts, and understood from them that God can be found. After wandering in search of God for over two decades, he found Swami Virajananda near Mathura,Uttar Pradesh who became his guru.[16] Swami Virajananda told him to throw away all his books, as he wished Dayananda to start from a clean slate and learn directly from the Vedas, the oldest and most foundational scriptures of Hinduism.[15] Dayananda stayed under Swami Virjananda's tutelage for two and a half years. After finishing his education, Virjananda asked him to spread the knowledge of the Vedas in society as his gurudakshina, or tuition-dues.[15]

[edit] Dayanand's mission

Aum or Om is considered by the Arya Samaj to be the highest and most proper name of God.

Dayananda set about the difficult task of reforming Hinduism with dedication despite attempts on his life. He traveled the country challenging religious scholars and priests to discussions and won repeatedly on the strength of his arguments.[17] He believed that Hinduism had been corrupted by divergence from the founding principles of the Vedas and that Hindus had been misled by the priesthood for the priests' self-aggrandizement. Hindu priests discouraged the laity from reading Vedic scriptures and encouraged rituals, such as bathing in the Ganges River and feeding of priests on anniversaries, which Dayananda pronounced as superstitions or self-serving practices. By exhorting the nation to reject such superstitious notions, his aim was to educate the nation to go back to the Vedas. While he wanted the people to follow the Vedic life, he also exhorted the nation to accept social reforms like the abolition of untouchability, sati, and dowry, as well as the adoption of Hindi as the national language. Through his teachings, preachings, sermons and writings he inspired the nation to aspire to Swarajya (self governance), nationalism, and spiritualism.He advocated the equal rights and respects to women and advocated the full education of a girl child. Far from borrowing concepts from other religions, as Raja Ram Mohan Roy had done, Swami Dayananda was critical of Islam and Christianity as well as of other Indian faiths like Jainism and Buddhism, in addition to denouncing idolatry in Hinduism, as may be seen in his book Satyartha Prakash.[18] He was against what he considered to be the corruption of the pure faith in his own country. Unlike many other reform movements within Hinduism, the Arya Samaj's appeal was addressed not only to the educated few in India, but to the world as a whole as evidenced in the sixth principle of the Arya Samaj.In fact his teachings professed universalism for the all living beings and not for any particular sect, faith, community or nation. Arya Samaj allows and encourages converts to Hinduism. Dayananda’s concept of dharma is stated in the "Beliefs and Disbeliefs" section of Satyartha Prakash. He said, "I accept as Dharma whatever is in full conformity with impartial justice, truthfulness and the like; that which is not opposed to the teachings of God as embodied in the Vedas. Whatever is not free from partiality and is unjust, partaking of untruth and the like, and opposed to the teachings of God as embodied in the Vedas—that I hold as adharma"

.

He also said "He, who after careful thinking, is ever ready to accept truth and reject falsehood; who counts the happiness of others as he does that of his own self, him I call just. Dayananda's Vedic message was to emphasize respect and reverence for other human beings, supported by the Vedic notion of the divine nature of the individual–divine because the body was the temple where the human essence (soul or "atma") had the possibility to interface with the creator ("Paramatma"). In the ten principles of the Arya Samaj, he enshrined the idea that "All actions should be performed with the prime objective of benefiting mankind", as opposed to following dogmatic rituals or revering idols and symbols. In his own life, he interpreted moksha to be a lower calling (due to its benefit to one individual) than the calling to emancipate others. Dayananda's "back to the Vedas" message influenced many thinkers. Taking the cue from him, Sri Aurobindo decided to look for hidden psychological meanings in the Vedas [1]. Sri Aurobindo Ashram, Pondicherry. 1972.

[edit] Arya Samaj
Main article: Arya Samaj

Swami Dayananda's creation, the Arya Samaj, unequivocally condemns idol worship, animal sacrifice, ancestor worship, pilgrimages, priest craft, offerings made in temples, the caste system, untouchability, child marriages and discrimination against women on the grounds that all these lacked Vedic sanction. The Arya Samaj discourages dogma and symbolism and encourages skepticism in beliefs that run contrary to common sense and logic. To many people, the Arya Samaj aims to be a "universal society" based on the authority of the Vedas.[19]

[edit] Death
In 1883 Dayananda was invited by the Maharaja of Jodhpur to stay at his palace. The Maharaja was eager to become his disciple and learn his teachings. One day Dayananda went to the Maharaja's rest room and saw him with a dance girl. Dayananda boldly asked the Maharaja to forsake the girl and all unethical acts and follow dharma like a true Aryan. Dayananda's suggestion offended the dance girl and she decided to take revenge.[citation needed] She bribed Dayananda's cook to poison him. At bedtime, the cook brought him a glass of milk containing poison and powdered glass. Dayananda drank the milk and went to sleep only to wake up later with a burning sensation. He immediately realized that he had been poisoned and attempted to purge his digestive system of the poisonous substance, but it was too late. The poison had already entered his bloodstream. Dayananda was bedridden and suffered excruciating pain. Many doctors came to treat him but all was in vain. His body was

covered all over with large bleeding sores. On seeing Dayananda's suffering the cook was overcome with unbearable guilt and remorse. He confessed his crime to Dayananda. On his deathbed, Dayananda forgave him and gave him a bag of money and told him to flee the kingdom lest he be found out and executed by the Maharaja's men.[citation needed] "A man of spirit has passed away from India. Pandit Dayananda Saraswati is gone, the irrepressible, energetic reformer, whose mighty voice and passionate eloquence foe the last few years raised thousands of people in India from, lethargic, indifference and stupor Into active patriotism is no more." – Col Henry Steel Olcott[20] "Swami Dayananda Saraswati is certainly one of the most powerful personalities who has shaped modem India and is responsible for its moral regeneration and religious revival". – Subhas Chandra Bose.[21]

[edit] Works
Dayananda Saraswati wrote more than 60 works in all, including a 14 volume explanation of the six Vedangas, an incomplete commentary on the Ashtadhyayi (Panini's grammar), several small tracts on ethics and morality, Vedic rituals and sacraments and on criticism of rival doctrines (such as Advaita Vedanta, Islam and Christianity). Some of his major works are Satyarth Prakash, Sanskarvidhi, RigvedadiBhashyaBhumika, Rigved Bhashyam (up to 7/61/2)and Yjurved Bhashyam. The Paropakarini Sabha located in the Indian city of Ajmer was founded by the Swami himself to publish and preach his works and Vedic texts. Following Are the Complete list of his Works:01. Sandhya (Unavailable) (1863) 02. Bhagwat Khandnam OR Paakhand Khandan OR Vaishnavmat Khandan (1866 03. Advaitmat Khandan (Unavailable) (1870) 04. Panchmahayajya Vidhi (1874 & 1877) 05. Satyarth Prakash (1875 & 1884) 06. VedantiDhwant Nivaran (1875) 07. Vedviruddh mat Khandan OR Vallabhacharya mat Khandan (1875) 08. ShikshaPatri Dhwant Nivaran OR SwamiNarayan mat Khandan (1875) 09. VedBhashyam Namune ka PRATHAM Ank (1875) 10. VedBhashyam Namune ka DWITIYA Ank (1876)

11. Aryabhivinaya (Incomplete) (1876) 12. Sanskarvidhi (1877 & 1884) 13. AaryoddeshyaRatnaMaala (1877) 14. RigvedAadibBhasyaBhumika (1878) 15. Rigved Bhashyam (7/61/1,2 only) (Incomplete) (1877 to 1899) 16. Yajurved Bhashyam (Complete) (1878 to 1889) 17. Asthadhyayi Bhashya (2 Parts) (Incomplete) (1878 to 1879) 18. Vedang Prakash (Set of 16 Books) (1879 to 1883):-----------------------------------------------01. Varnoccharan Shiksha (1879) 02. Sanskrit Vakyaprabodhini (1879) 03. VyavaharBhanu (1879) 04. Sandhi Vishay 05. Naamik 06. Kaarak 07. Saamaasik 08. Taddhit 09. Avyayaarth 10. Aakhyatik 11. Sauvar 12. PaariBhaasik 13. Dhatupath 14. Ganpaath 15. Unaadikosh 16. Nighantu

19. Gautam Ahilya ki katha (Unavailable) (1879) 20. Bhrantinivaran (1880) 21. Bhrmocchedan (1880) 22. AnuBhrmocchedan (1880) 23. GokarunaNidhi (1880) 24. Chaturved Vishay Suchi (1971) 25. Gadarbh Taapni Upnishad (As per Babu Devendranath Mukhopadhyay) (Unavailable)

[edit] =

26. Hugli Shastrarth tatha Pratimapujan Vichar (1873) 27. Jaalandhar Shastrarth (1877) 28. Satyasatya Vivek (Or Bareily Shastrarth) (1879) 29. Satyadharm Vichar (Mela Chaandaapur) (1880) 30. Kashi Shastrarth (1880) Note:- For other miscellaneous shastrarth Plz Read
1=> "Dayanand Shastrarth Sangrah" published by Arsh Sahitya Prachar Trust,Delhi and 2=> "Rishi Dayanand ke Shastrarth evam Pravachan" published by Ramlal Kapoor Trust

Sonipat (Haryana).

[edit] ==
31. Arya Samaj ke Niyam aur Upniyam (30-11-1874) 32. Updesh Manjari (Or Puna Pravachan) (04-07-1875) (SEE POINT 2 OF NOTE:-For some more Pravachan) 33. Swami Dayanand dwara SWAKATHIT Janm Charitra (During Puna pravachan) (04-081875) 34. Swami Dayanand dwara SWALIKHIT Janm Charitra (For The Theosophist Society's monthly Journal) (Nov&Dec, 1880) 35. Swikar Patra (27-02-1883) 36. Rishi Dayanand ke patra aur Vijyapan
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Satyarth Prakash (1875) (Light of Truth – first English translation 1908 [2][3] i-bh ṣya-bhūmik / An Intro uction to th Comm ntary on th V as. . B. Ghasi Ram, Meerut (1925). reprints 1981, 1984 [4][5] Glorious Thoughts of Swami Dayananda. ed. New Book Society of India, 1966 [6] An introduction to the commentary on the Vedas. Jan Gyan-Prakashan, 1973.[22] Autobiography, ed. Kripal Chandra Yadav, New Delhi : Manohar, 1978.[23] ISBN 0685196682 Yajur ē a bh ṣyam amskrtabh ṣyaṃ, Ān hraṭīk t tparyaṃ, Āṅ labh rthasahitaṅ , . Marri rṣṇ r ḍḍi, Hai ar b Vai ika hitya Prac ra amiti, 2005. The philosophy of religion in India, Delhi : Bharatiya Kala Prakashan, 2005, ISBN 81-8090-079-7

[edit] Further reading
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Dayananda Saraswati, Founder of Arya Samaj, by Arjan Singh Bawa. Published by Ess Ess Publications, 1979 (1st edition:1901). Swami Dayanand Saraswati, by Dhanpati Pandey. Published by Publications Division, Ministry of Information and Broadcasting, Govt. of India, 1985. World Perspectives on Swami Dayananda Saraswati , Ganga Ram Garg. Concept Publishing Company. 1986. Indian Political Tradition, by D.K Mohanty. Published by Anmol Publications PVT. LTD. ISBN 81261-2033-9. Chapter 4:Dayananda Saraswati Page 92. Rashtra Pitamah Swami Dayanand Saraswati by Rajender Sethi (M R Sethi Educational Trust Chandigarh 2006) Aurobindo Ghosh, in Bankim Tilak Dayanand (Calcutta 1947 p 1, 39) Arya Samaj And The Freedom Movement by K C Yadav & K S Arya -Manohar Publications Delhi 1988 The Prophets of the New IndiaRoman Roland p. 97

[edit] References
1. 2. ^ swamidayanandatirthsamiti.com ^ Aurobindo Ghosh, Bankim Tilak Dayanand (Calcutta 1947 p1)"Lokmanya Tilak also said that Maharishi Dayanand was the first who proclaimed Swarajya for Bharat i.e.India." 3. ^ Dayanand Saraswati Commentary on Yajurved (Lazarus Press Banaras 1876) 4. ^ Radhakrishnan, S (2005). Living with a Purpose. Orient Paperbacks. p. 34. ISBN 8122200311. http://books.google.com/?id=8_DrAZbdlTAC&pg=PA34&dq=Swami+Dayananda+Saraswati&cd=33#v =onepage&q=. 5. ^ Kumar, Raj (2003). "5. Swami Dayananda Saraswati: Life and Works". Essays on modern India. Discovery Publishing House. p. 62. ISBN 817141690X. http://books.google.com/?id=5L_2w13fMMC&pg=PA62&dq=Swami+Dayananda+Saraswati&cd=41#v=onepage&q=Swami%20Dayanand a%20Saraswati. 6. ^ Salmond, Noel Anthony (2004). "3. Dayananda Saraswati". Hindu iconoclasts: Rammohun Roy, Dayananda Sarasvati and nineteenth-century polemics against idolatry. Wilfrid Laurier Univ. Press. p. 65. ISBN 0889204195. http://books.google.com/?id=wxjArixq5hcC&printsec=frontcover&dq=Swami+Dayananda+Saraswati &cd=57#v=onepage&q=Swami%20Dayananda%20Saraswati. 7. ^ Swami Shradhanad gave Mohan Das Karam Chand Gandhi the title of Mahatma Gandhi when Gandhi visited Gurukul Kangri along with Madan Mohan Malviya. 8. ^ Chinmayananda Mission’s an pany a hanalaya Powai. Powai.com, 06 May 2010 9. ^ Lala Lajpat Rai Biography - Lala Lajpat Rai Life & Profile 10. ^ Lala Lajpat Rai (Indian writer and politician) - Britannica Online Encyclopedia 11. ^ Johnson, K. Paul (1994). The masters revealed: Madam Blavatsky and the myth of the Great White Lodge. SUNY Press. p. 107. ISBN 0791420639. http://books.google.com/?id=bMVrr1XaADwC&pg=PA107&dq=Dayananda+Sarasvati+%28Swami%29 +inauthor:%22Dayananda+Sarasvati+%28Swami%29%22&cd=4#v=onepage&q=Dayananda%20Sarasva ti%20%28Swami%29%20-inauthor%3A%22Dayananda%20Sarasvati%20%28Swami%29%22. 12. ^ Sinhal, Meenu (2009). Swami Dayanand Saraswati. Prabhat Prakashan. p. 3. ISBN 8184300174. http://books.google.com/?id=iDPGFxCzc54C&printsec=frontcover&dq=Dayananda+Sarasvati+%28Sw ami%29+-inauthor:%22Dayananda+Sarasvati+%28Swami%29%22&cd=11#v=onepage&q=.

13. ^ Garg, Ganga Ram (1986). "1. Life and Teachings". World Perspectives on Swami Dayananda Saraswati. Concept Publishing Company. p. 4. http://books.google.com/?id=Siv6V1VDXAC&pg=PR44&dq=Dayananda+Sarasvati+%28Swami%29+inauthor:%22Dayananda+Sarasvati+%28Swami%29%22&cd=21#v=onepage&q=Dayananda%20Saras vati%20%28Swami%29%20-inauthor%3A%22Dayananda%20Sarasvati%20%28Swami%29%22. ab 14. ^ Dayanand Saraswati - Swami Dayanand Saraswati Biography - Dayanand Sarasvati Life History abcd 15. ^ Swami Dayanand Saraswati Biography - Swami Dayanand Saraswati Life & Profile 16. ^ The Meaning of the Word Guru 17. ^ Swami Dayananda Sarasvati by V. Sundaram 18. ^ Light of Truth 19. ^ Hastings, James; John A. Selbie (Ed.) (2003). Encyclopedia of Religion and Ethics, Part 3. Kessinger Publishing. p. 57. ISBN 076613671X. http://books.google.com/?id=i53tYSX9SZEC&pg=PA61&dq=Swami+Dayananda+Saraswati&cd=52#v= onepage&q=. 20. ^ Indian Political Tradition: Pg 118 21. ^ Mohanty, D.K. Indian Political Tradition. Anmol Publishers. ISBN 8174887911.: Pg 118 22. ^ Flipkart.com: An Introduction To The Commentary On The VEDAS: Dayananda (9788170771296) 23. ^ Autobiography of dayanand saraswati - Google Books   

Prem Lata, Swami Dayananda Sarasvati (1990) [7] Autobiography of Swami Dayanand Saraswati (1976) [8] M. Ruthven, Fundamentalism: A Very Short Introduction, Oxford University Press, USA (2007), ISBN 978-0-19-921270-5.  N. A. Salmond, Hindu Iconoclasts: Rammohun Roy, Dayananda Sarasvati and nineteenth-century polemics against Idolatry (2004) [9]

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