Swami Dayanand

Dayanand Saraswati () (born Mool Shankar Tiwari; 2 February 1824 – 30 October 1883) also known as Maharshi Dayanand is an Indian philosopher, social leader and founder of the Arya Samaj, a Hindu reform movement. His Magnum Opus is the book Satyarth Prakash which has remained a highly influential text on the Philosophy of the Vedas and clarifications of various ideas and duties of Human Beings. He was the first to give the call for ''Swaraj'' as "India for Indians" in 1876, a call later taken up by Lokmanya Tilak.Aurobindo Ghosh, ''Bankim Tilak Dayanand'' (Calcutta 1947, p. 1) "Lokmanya Tilak also said that Swami Dayanand was the first who proclaimed Swaraj for Bharatpita i.e. India." Denouncing the idolatry and ritualistic worship, he worked towards reviving Vedic ideologies. Subsequently, the philosopher and President of India, S. Radhakrishnan called him one of the "makers of Modern India", as did Sri Aurobindo.

He considered the infallible authority of the Vedas. Dayananda advocated the doctrine of Karma and Reincarnation. He emphasized the Vedic ideals of brahmacharya, including celibacy and devotion.

Early life

Dayananda Saraswati was born on the 10th day of waning moon in the month of Purnimanta Phalguna (12 February 1824) on the tithi to an Indian Gujarati Hindu Brahmin Tiwari family in Tankara, Kathiawad region (now Morbi district of Gujarat). His original name was Mool Shankar Tiwari because he was born in Dhanu Rashi and Mul Nakshatra. His father was Karshanji Lalji Tiwari, and his mother was Yashodabai.

When he was eight years old, his Yajnopavita Sanskara ceremony was performed, marking his entry into formal education. His father was a follower of Shiva and taught him the ways to worship Shiva. He was also taught the importance of keeping fasts. On the occasion of Shivratri, Dayananda sat awake the whole night in obedience to Shiva. During one of these fasts, he saw a mouse eating the offerings and running over the idol's body. After seeing this, he questioned that if Shiva could not defend himself against a mouse, then how could he be the saviour of the world.

The deaths of his younger sister and his uncle from cholera led Dayananda to ponder the meaning of life and death. He began asking questions which worried his parents. He was engaged in his early teens, but he decided marriage was not for him and ran away from home in 1846.

Dayanand Saraswati spent nearly twenty-five years, from 1845 to 1869, as a wandering ascetic, searching for religious truth. He gave up material goods and lived a life of self-denial, devoting himself to spiritual pursuits in forests, retreats in the Himalayan Mountains, and pilgrimage sites in northern India. During these years he practised various forms of yoga and became a disciple of a religious teacher named Virajanand Dandeesha. Virajanand believed that Hinduism had strayed from its historical roots and that many of its practices had become impure. Dayananda Sarasvati promised Virajanand that he would devote his life to restoring the rightful place of the Vedas in the Hindu faith.

Teachings of Maharshi Dayanand

Maharshi Dayanand advocated all Human beings are equally capable of achieving anything. He said all the Creatures are the eternal praja or citizens of the Supreme Lord. He said the four Vedas which are Rigveda, Yajurveda, Samaveda and Atharvaveda are the only true uncorrupted sources of Dharma, revealed by the Supreme Lord, at the beginning of every creation. Also, because they are the only perfectly preserved knowldege without alterations using Sanskrit prosody or Chhandas and different techniques of counting the number of verses with different Vedic chanting techniques. He says, confusions regarding the Vedas arose due to the misinterpretations of the Vedas. And Vedas promote Science and asks Humans to discover the Ultimate Truth, which he has emphasised throughout his Commentaries on the Vedas.

He accepted the teachings of the first ten Principal Upanishads also with Shvetashvatara Upanishad, which explains of Adhyatma part of the Vedas. He said, yet, any source whatever, including Upanishads should be considered and accepted to only that extent they are in conformity with the teachings of the Vedas.

He accepted the six Vedanga texts which includes Grammar and the like required for the correct interpretation of the Vedas. In Sanskrit Grammatical texts, he says, Bhagavan Pāṇini's Aṣṭādhyāyī and its commentary, Mahabhashya by Maharshi Patanjali are the current surviving valid texts and all other surviving modern-grammatical texts should not be accepted as they are confusing, dishonest and will not help people in learning the Vedas easily.

He accepted all the six Darshana Shastras which includes Samkhya, Vaisheshika, Nyaya, Purva Mimamsa Sutras, Vedanta sutras. He said all the six darshanas are not opponents but each throw light on different aspects required by the Creation. Hence they are all independent in their own rights and all of them conform with the teachings of the Vedas. He says Acharya Kapila of Sankhya Darshan was not an atheist but it is the scholars who misinterpreted his sutras.

He said the books called Brahamana-Granthas such as Aitareya Brahmana, Shatapatha Brahmana, Sāma Brahamana, Gopatha Brahmana etc... which are authored by the seers to explain the meaning of the Vedas are also valid but again only to that extent as they agree with four Vedas because these texts are prone to interpolations by others. These books are also called by the names "Itihasa, Purana, Narashamsa, Kalpa, Gatha" since they contain information about life of Seers and incidents, they inform about the creation of the World etc...

He said the eighteen Puranas and the eighteen Upapuranas, are not the real Puranas as explained in previous paragraph and these are NOT authored by sage Vyasa, and since they violate teachings of the Vedas, they should not be accepted. And the eighteen -Puranas and Upapuranasare are filled with contradictions, idol worships, temples, rituals and practises which are against the Vedas. In his book Satyarth Prakash, he says whatever 'good' present in these eighteen- Puranas and upapuranas, are already present in the Vedas and since they contain too many false informations which can mislead people, they should be rejected.

He said the Sage Vyasa was called so by the name "Vyasa" NOT because he divided the Vedas but it indicates the "diameter or breadth" which means sage Veda Vyasa had studied the Vedas in great depth.

He lists out various works which should not be treated as honest texts to develop one's understanding of the World and the Lord. He rejected "all" of the Tantric texts including Pancharatra

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