Category Archives: Vedas

नारी जाति बलात्कार, अश्लील टिप्पणियाँ आदि से कैसे अपनी रक्षा करे।



स्वामी स्वतंत्रानंद जी महाराज ब्रहमचर्य, शारीरिक बल को बढ़ाने पर अत्यंत जोर देते थे।

एक किस्सा वे सदा सुनाया करते थे।

रात के समय एक सरदार जी अपनी पत्नी के साथ ट्रेन से एक छोटे स्टेशन पर पहुँचे। रात के समय सयोग से उन्हें एक तांगे वाला मिल गया। जब निश्चित स्थान पर जाने को तांगे वाले से कहाँ तो वह बोला की उस रास्ते पर तो रात के समय ठग होते हैं। सरदार जी गर्ज कर बोले आने दो देख लेवा गे। शाना नूँ।

रास्ते में तांगे वाला सरदार जी से बोला जी मेरे पास तो सिवाय तांगे के कुछ नहीं हैं आप अपने समान की रक्षा स्वयं करना।

सरदार जी ने हाँ भर दी।

कुछ दूर चलने पर उनका सामना सात ठगों के एक गिरोह से हो गया।

सरदार जी बोले चार को तो मैं ही देख लूँगा।

सरदारनी बोली दो को मैं निपटा दूँगी।

अब तांगे वाला सोचने लगा की मैं कोई हिजड़ा हूँ जो एक को भी नहीं संभाल सकता।

जोश में आकर उसने अपना चाबूक घुमाया और उन तीनों को देखकर ठग पीछे हट गए और रास्ता थोड़ दिया। ठगों के बीच से वे सकुशल आसानी से निकल गए।

सन्देश- जहाँ शारीरिक क्षमता होती हैं वहा किसी भी प्रकार का भय नहीं होता।

पुरुष के साथ साथ नारी जाति भी अगर बलशाली हो तो बलात्कार, छेड़खानी, अश्लील टिप्पणियाँ सुनाने वालो के होश भली प्रकार से ठिकाने लगाये जा सकते हैं।

डॉ विवेक आर्य


Man from Multan was an Arya Pracharak


By Brigadier Chitranjan Sawant, VSM

There walked a man on the roads of Lahore in 1880s who presented a strange spectacle. He wore a white sheet on his chest and another on his back, each had five principles of the Arya Samaj hand written on them. The man was possessed by an ardent desire to let the world know what the Ten Commandments formulated by Swami Dayanand Saraswati in 1877 in Lahore were. When his wife questioned this method of propagating the mission of Dayanand, the young post graduate in Physical Sciences went ahead regardless of adverse criticism at home and outside. With unflinching faith, devotion to Dayanand and dedication to the Vedic Dharm and determination writ large on his face, the young man called Pundit Gurudatt Vidyarthi stuck to his goal. His steadfastness drew admiration from one and all, both friend and foe.


Born in a Sardana family who had produced Persian scholars and an ambassador to the king’s court in Kabul, the young Guruditta lost no time in changing his mundane name to a polished one and became Gurudatt. It was his erudition and articulation that won him the prefix Pundit from fellow students and the teaching faculty. He, however, always remained dedicated to the cause of learning and himself took the suffix Vidyarthi. He remained a dedicated student devoted to pursuit of the Muse and wrote poems in more languages than one.
Born on 26 April 1864, he was always different as a student and excelled in whatever he did. One day the Headmaster asked all the students of his class to dramatise a prose text. His class fellows found this difficult to do. Young Gurudatt climbed the teacher’s table, read the preceding part of the text and finally dramatising the sentence and modulating his voice, he delivered the punch line “here it is” and kept the book on the table. He performed with excellence and drew applause of teachers and taught alike. The Headmaster gave him five rupees as a reward. The inborn knowledge of dramatics helped him in perfecting the art of oratory too.
On successful completion of high school education in Multan, Gurudatt moved to Government College Lahore from where he eventually got a Master’s degree in Physical Sciences. Lala Lajpat Rai and Mahatma Hansraj were his College mates and friends. In 1881-82 Gurudatt spearheaded a movement for Hindi in Devnagari script as the lingua franca of education in the undivided Punjab. He succeeded in obtaining endorsement and signatures of thousands of students of diverse faiths.
An interesting anecdote in this regard is worth mentioning. Pt Gurudatt Vidyarthi motivated to join the Sanskrit class and abandon Persian in College. When the Sanskrit teacher, Pt Bhagwan Das asked Lala Lajpat Rai about his background knowledge in Sanskrit, Pt Gurudatt Vidyarthi fielded the question and said “Sir, he was a Muslim so far, now I have made him a Hindu” and all of them roared into laughter. It was true in actual life too. Lala Lajpat Rai has himself written that it was Pt Gurudatt Vidyarthi who initiated him into the tenets of the Vedic Dharm and thus he could serve the country fearlessly. The Islamic influence of Radha Krishna Ji, his father, who observed Roza and performed Namaz daily was countered successfully by the young Arya pracharak from Multan.


The Arya Samaj Jullunder, under the leadership of Mahatma Munshi Ram was holding a big function and requested Arya Samaj, Lahore to depute an orator of repute to impress the Jullunder audience with his knowledge and delivery. Arya Samaj Lahore agreed to send the best vedic missionary. On the appointed date and time, Mahatma Munshi Ram and other Aryas assembled at the railway station to receive the distinguished guest from Lahore. When the rather diminutive figure( from Punjabi standard) of Pt Gurudatt Vidyarthi alighted on the platform, the Jullundur Aryas remarked aside “Lahore Aryas have played a cruel joke on us”. All doubts were, however, dispelled when our great orator impressed the learned audience with his knowledge and delivery.
Pt Gurudatt Vidyarthi could achieve so much in so little time was a tribute to his perseverance and determination to achieve the aim. As a member of the Arya Samaj Multan, he found that the knowledge of Sanskrit of the Purohit was rather scanty, he cautioned the Pradhan and Mantri to make suitable arrangements to teach him Panini’s Ashtadhyayi otherwise he would let it be known to all Multanis that the talk of teaching and learning Vedas was a sham. The threat worked. Our scholar’s attachment to Ashtadhyayi remained steadfast and he pressed the Managing Committee of the DAV School Lahore to follow the Sanskrit curriculum prescribed by Swami Dayanand Saraswati. Thus Ashtadhyayi could find a place of honour in the hearts and minds of people of Punjab and both young and old alike loved to study the original grammar as enunciated by Panini.


It is said that Pt Gurudatt Vidyarthi was either an atheist or an agnostic even after enrolling himself as a member of the Arya Samaj, Multan. But a change came when he saw the last moments of Swami Dayanand Saraswati at Bhinoy Kothi in Ajmer. The great saint-reformer had been ill for one month one day when he breathed his last. A young man of 19 years who came to Ajmer with other Aryas of Lahore saw how calm, composed and peaceful was Swami Dayanand despite mistreatment and medical mishandling of the case. The Swami still recited Ved mantras and submitted himself to the will of Param Pita Parmatma. The young Vidyarthi saw the scene and the fleeting glance of Swami Dayanand Saraswati towards him and felt a tremendous change in his attitude to life and its philosophy. The defining moment made young Vidyarthi a firm believer in Parmatma and made up his mind to be a Ved pracharak as and when the right moment came in his life.
Pt Gurudatt Vidyarthi got a new lease of life when the Mahan Swami’s soul was leaving the body for good. Thereafter he gave first preference to Ved prachar. At times he would forego his meals or sleep or both. Although he had a good physique as a student, now reckless spending of the capital started telling on his health. Notwithstanding all the knowledge that he acquired, he would not keep a regular routine. He continued reading and writing for days in his room in the old house where he had lived as a student and let his body suffer for lack of regular exercise. Lack of nutrition during travels as a Vedic missionary and tight schedule of various Arya Samajes did not spare a man of strong will power like Pt Gurudatt Vidyarthi. The doctors opined that he had contracted tuberculosis. There was a lack of proper medical treatment and varied systems of medical treatment like Ayurved, Unani, Allopathic and sundry local medicines took their toll. Our strong man became so weak that he could not even leave the bed. And yet he was ever ready to deliver sermons from the Arya Samaj pulpit. His voice was so feeble that even those who sat found it hard to hear.
The end came on 19 March 1890 when he was just 26 years old. It was no less than the Greek tragedy. His old widowed mother, a young wife and two sons survived him. The Arya Samaj suffered a great blow and the loss was irreparable. Thousands of men gathered to have the last Darshan and joined the last journey of the roving pracharak. Pt Gurudatt Vidyarthi was gone and as he said that his soul would get a better body to carry on the mission of Dayanand. Indeed, the Man from Multan was an Arya Pracharakthrough and through.

Vedas on Duties of Wife and Husband


Aniket Pokhriyal

Duties of Wife

(1) Atharvaveda mantra 1/14/1 – A good wife should establish herself permanently in her husband’s house just as mountain firmly establishes itself on ground.

(2) Atharvaveda mantra 3/25/1- Wife should long to be in company of her husband.

(3) Atharvaveda mantra 3/25/5- wife should be attracted towards the loving attitude of her husband and should always remain sincere to her husband.

(4) Atharvaveda mantra 3/25/6 – wife should discover so much love and affection in her husband’s house that she should not remember her parent’s house at all.

(5) Atharvaveda mantra 3/30/2 – wife should conduct herself sweetly towards her husband.

(6) Atharvaveda mantra 4/38/1 – main qualities of wife:

(a) Should have conquered sensuality (b) hardworking (c) possessing best behaviour (d) striving to maintain home in best way.

(7) Atharvaveda mantra 4/38/2 –

(a) Preserves and increases husband’s money

(b) Spends portion of husband’s earnings on Yajya.

(c) She is always working hard.

(8) Atharvaveda mantra 4/38/3-

(a) She does all household jobs with zeal and enthusiasm.

(b) Elevates the house in a very mature way.

(c) Ensures that there is no shortage of milk and milk products in the house.

(d) Conserves the household earnings.

(9) Atharvaveda mantra 4/38/4-

(a) She remains happy

(b) Does not get effected by sorrows and anger

(c) Makes every one happy with her good behaviour.

(10) Atharvaveda mantra 4/38/5-

(a) Toils hard from sunrise to sunset.

(b) Does her work in the light of sun and does not confine herself to dark rooms devoid of sunlight.

(11) Atharvaveda mantra 6/8/1 – wife should be dependent on husband just as a creeper completely depends on the tree.

(12) Atharvaveda mantra 6/8/3 -wife should never even think about separating from her husband.

13) Atharvaveda mantra 7/47/2- wife should remain healthy, possess expertise in household jobs, should be God fearing and remember God’s name and possessing divine qualities.

Duties of husband

(1) Atharvaveda mantra 1/34/5 – the sweet and loving behaviour of husband should make the wife to inculcate love and affection towards him.

(2) Atharvaveda mantra 2/30/4 – husband should not hide anything from the wife. In this way he shall win over her heart.

(3) Atharvaveda mantra 5/25/6- he should lead a disciplined, pious life.

(4) Atharvaveda mantra 6/9/2 – husband should try to win over his wife with his love.

(5) Atharvaveda mantra 6/81/1 – husband should lead a disciplined life and should be capable of earning money to sustain his married life.

(6) Atharvaveda mantra 6/89/1 – husband should respect his wife and consider his duty to protect the honour of his life.

Common duties

1). Husband and wife should share everything in common. This sharing leads to their long life- Atharvaveda mantra 2/30/2

2). Atharvaveda mantra 6/11/1- wife should possess serene/calm nature and husband should be hard working, possessing strong body. This leads to generation of brave children.

3). Atharvaveda mantra 6/42/1- husband and wife should be completely devoid of anger and should work together to accomplish house hold tasks.

4). Atharvaveda mantra 6/89/2- there should be perfect compatibility between husband and wife.

5). Atharvaveda mantra 6/36/1- husband –wife should loving gaze at each other and their faces should reflect happiness.

6). Atharvaveda mantra 7/37/1- husband should never think about females other than his wives and wife should dress up decently and sensibly covering all body parts.

7). Atharvaveda mantra 7/38/1 – wife should firmly hold that she shall never be away from her husband’s house and this firm conviction prevent the husband from being attracted towards other females.

ब्राह्मण कौन ?

ब्राह्मण कौन ?
– यास्क मुनि के अनुसार-जन्मना जायते शूद्रः संस्कारात् भवेत द्विजः।वेद पाठात् भवेत् विप्रःब्रह्म जानातीति ब्राह्मणः।।
अर्थात – व्यक्ति जन्मतः शूद्र है। संस्कार से वह द्विज बन सकता है। वेदों के पठन-पाठन से विप्र हो सकता है। किंतु जो ब्रह्म को जान ले,वही ब्राह्मण कहलाने का सच्चा अधिकारी है।
– योग सूत्र व भाष्य के रचनाकार पतंजलि के अनुसार
विद्या तपश्च योनिश्च एतद् ब्राह्मणकारकम्।विद्यातपोभ्यां यो हीनो जातिब्राह्मण एव स:॥
अर्थात- ”विद्या, तप और ब्राह्मण-ब्राह्मणी से जन्म ये तीन बातें जिसमें पाई जायँ वही पक्का ब्राह्मण है, पर जो विद्या तथा तप से शून्य है वह जातिमात्र के लिए ब्राह्मण है, पूज्य नहीं हो सकता” (पतंजलि भाष्य 51-115)।
-महर्षि मनु के अनुसार विधाता शासिता वक्ता मो ब्राह्मण उच्यते।तस्मै नाकुशलं ब्रूयान्न शुष्कां गिरमीरयेत्॥
अर्थात-शास्त्रो का रचयिता तथा सत्कर्मों का अनुष्ठान करने वाला, शिष्यादि की ताडनकर्ता,वेदादि का वक्ता और सर्व प्राणियों की हितकामना करने वाला ब्राह्मण कहलाता है। अत: उसके लिए गाली-गलौज या डाँट-डपट के शब्दों का प्रयोग उचित नहीं” (मनु; 11-35)
-महाभारत के कर्ता वेदव्यास और नारदमुनि के अनुसार “जो जन्म से ब्राह्मण हे किन्तु कर्म से ब्राह्मण
नहीं हे उसे शुद्र (मजदूरी) के काम में लगा दो” (सन्दर्भ ग्रन्थ – महाभारत)
-महर्षि याज्ञवल्क्य व पराशर व वशिष्ठ के अनुसार “जो निष्कारण (कुछ भी मिले एसी आसक्ति का त्याग कर के).

-वेदों के अध्ययन में व्यस्त हे और वैदिक विचार संरक्षण और संवर्धन हेतु सक्रीय हे वही ब्राह्मण हे.”(सन्दर्भ ग्रन्थ – शतपथ ब्राह्मण, ऋग्वेद मंडल १०, पराशर स्मृति)
-भगवद गीता में श्री कृष्ण के अनुसार “शम, दम, करुणा, प्रेम, शील (चारित्र्यवान),निस्पृही जेसे गुणों का स्वामी ही ब्राह्मण हे” और “चातुर्वर्ण्य माय सृष्टं गुण कर्म विभागशः” (भ.गी. ४-१३)

इसमे गुण कर्म ही क्यों कहा भगवान ने जन्म क्यों नहीं कहा?
-जगद्गुरु शंकराचार्य के अनुसार “ब्राह्मण वही हे जो “पुंस्त्व” से युक्त हे.जो “मुमुक्षु” हे. जिसका मुख्य ध्येय वैदिक विचारों का संवर्धन हे. जो सरल हे. जो नीतिवान हे, वेदों पर प्रेम रखता हे, जो तेजस्वी हे,ज्ञानी हे, जिसका मुख्य व्यवसाय वेदोका अध्ययन और अध्यापन कार्य हे, वेदों/उपनिषदों/दर्शन शास्त्रों का संवर्धन करने वाला ही ब्राह्मण हे”(सन्दर्भ ग्रन्थ – शंकराचार्य विरचित विवेक चूडामणि, सर्व वेदांत सिद्धांत सार संग्रह,आत्मा-अनात्मा विवेक)
किन्तु जितना सत्य यह हे की केवल जन्म से ब्राह्मण होना संभव नहीं हे. कर्म से कोई भी ब्राह्मण बन सकता है यह भी उतना ही सत्य हे.इसके कई प्रमाण वेदों और ग्रंथो में मिलते हे जेसे…..
(1) ऐतरेय ऋषि दास अथवा अपराधी के पुत्र थे| परन्तु उच्च कोटि के ब्राह्मण बने और उन्होंने ऐतरेय ब्राह्मण और ऐतरेय उपनिषद की रचना की| ऋग्वेद को समझने के लिए ऐतरेय ब्राह्मण अतिशय आवश्यक माना जाता है|
(2) ऐलूष ऋषि दासी पुत्र थे | जुआरी और हीनचरित्र भी थे | परन्तु बाद में उन्होंने अध्ययन किया और ऋग्वेद पर अनुसन्धान करके अनेक अविष्कार किये|ऋषियों ने उन्हें आमंत्रित कर के आचार्य पद पर आसीन किया | (ऐतरेय ब्राह्मण२.१९)
(3) सत्यकाम जाबाल गणिका (वेश्या) के पुत्र थे परन्तु वे ब्राह्मणत्व को प्राप्त हुए |
(4) राजा दक्ष के पुत्र पृषध शूद्र होगए थे,प्रायश्चित स्वरुप तपस्या करके उन्होंने मोक्ष प्राप्त किया | (विष्णु पुराण ४.१.१४)
(5) राजा नेदिष्ट के पुत्र नाभाग वैश्य हुए|पुनः इनके कई पुत्रों ने क्षत्रिय वर्ण अपनाया |(विष्णु पुराण ४.१.१३)
(6) धृष्ट नाभाग के पुत्र थे परन्तु ब्राह्मण हुए और उनके पुत्र ने क्षत्रिय वर्ण अपनाया | (विष्णु पुराण ४.२.२)
(7) आगे उन्हींके वंश में पुनः कुछ ब्राह्मण हुए|(विष्णु पुराण ४.२.२)
(8) भागवत के अनुसार राजपुत्र अग्निवेश्य ब्राह्मण हुए |
(9) विष्णुपुराण और भागवत के अनुसार रथोतर क्षत्रिय से ब्राह्मण बने |
(10) हारित क्षत्रियपुत्र से ब्राह्मणहुए | (विष्णु पुराण ४.३.५)
(11) क्षत्रियकुल में जन्में शौनक ने ब्राह्मणत्व प्राप्त किया | (विष्णु पुराण ४.८.१) वायु,
विष्णु और हरिवंश पुराण कहते हैं कि शौनक ऋषि के पुत्र कर्म भेद से ब्राह्मण, क्षत्रिय, वैश्य और शूद्र वर्ण के हुए| इसी प्रकार गृत्समद, गृत्समति और वीतहव्यके उदाहरण हैं |
(12) मातंग चांडालपुत्र से ब्राह्मण बने |
(13) ऋषि पुलस्त्य का पौत्र रावण अपनेकर्मों से राक्षस बना |
(14) राजा रघु का पुत्र प्रवृद्ध राक्षस हुआ |
(15) त्रिशंकु राजा होते हुए भी कर्मों से चांडाल बन गए थे |
(16) विश्वामित्र के पुत्रों ने शूद्रवर्ण अपनाया |विश्वामित्र स्वयं क्षत्रिय थे परन्तु बाद उन्होंने ब्राह्मणत्व को प्राप्त किया |
(17) विदुर दासी पुत्र थे | तथापि वे ब्राह्मण हुए और उन्होंने हस्तिनापुर साम्राज्य का मंत्री पद सुशोभित किया |
मित्रों, ब्राह्मण की यह कल्पना व्यावहारिक हे के नहीं यह अलग विषय हे किन्तु भारतीय सनातन संस्कृति के हमारे पूर्वजो व ऋषियो ने ब्राह्मण की जो व्याख्या दी हे उसमे काल के अनुसार परिवर्तन करना हमारी मूर्खता मात्र होगी.वेदों-उपनिषदों से दूर रहने वाला और ऊपर दर्शाये गुणों से अलिप्त व्यक्ति चाहे जन्म से ब्राह्मण हों या ना हों लेकिन ऋषियों को व्याख्या में वह ब्राह्मण नहीं हे. अतः आओ हम हमारे कर्म और संस्कार तरफ वापस बढे.
“कृण्वन्तो विश्वम् आर्यम”को साकारित करे.

Swami Shraddhananda Complete Biography Part 2

Arise Of a Leader

Pundit Shyam dass of Amritsar throw a debate on Vedas which Munshiram accepted and handled the debate effectively. This led him to ascend to leadership level. Munshiram started weekly Saddhrmpracharak in Urdu for propagation of Vedic philosophy. He published his first track on varnavyastha. He started morning nagar kirtan (street preaching) and organized Aryasamaj anniversary in which Lala Saindas, Gurudatta, Lala Hansraj and two Swamis were part from Lahore delegation. The successful function put Jullundur Aryasamaj branch on map. The main influence on Munshiram character was that he not only emerged as a leader but also most of his time apart from lawyer practice was devoted to the missionary zeal of Aryasamaj. His engagements kept him away from dark company of friends.


Pioneering Women Education

Women education was first bold step taken by Munshiram in field of social enlistment. Once he was reading book at his home when he heard song from his daughter mouth saying Christ is your lord Krishna, Christ is your lord rams. This stroked him and he started thinking that Christian missionary schools were diverting minds of youth to their sects. In 1889 he withdraws his daughter from the Christian school, and decided that the Jullundur aryas should set up girl’s school of their own. In 1889 he started an important series of articles about female education in the second issue of Saddhrmpracharak entitled ADHURA INSAF or half justice in which he pleaded for the education of women on the basis of equal rights of males and females (HIST 1 P-200). His thought was influenced by the revolutionary teaching of SATYARTH PRAKASH in which SWAMI DAYANAND has advocated female education. Indeed Swami Dayanand was first to roar like lion in public platforms for female education giving evidences of women rishis like Gargi and Matraiyi. The opposition was strong, and the going very hard; the first three attempts fell through mostly on account of the lack of pupils. The maximum resistance was by staunch Hindus who thought that it would be a real havoc if females would chant Vedic mantras. Locals protested against both of them and even tried for physical abuse many a times. Even Christian missionaries were indirectly involved as they were losing green pastures of conversion to Aryasamaj. But finally in July 1891, firm foundations were laid and the school was off to a good start. The tribune of 16th march 1892 reported the opening of a refuse fund, and its issue of 6th July of same year reported with praise that about forty girls had been enrolled. Girls were given incentives of cloths and money to attend school. tribune 6 Feb.1895 reported that the school had nearly a hundred pupils in 1895 in march a boarding house was inaugurated, the kanya ashram , and by the end of the same year it had attracted girls not only from Punjab but also from north-west provinces and even from Poona. (Arya dharma p- 215) this showed that some people were now ready to trust the school even with the moral education and protection of their daughters. The Indian social reformer (dated 18 Nov. 1917) commented with high praise that it was the first such institution on India pioneering female education. In June 1896 Devraj and Munshiram finally attained their goal. They inaugurated kanya mahavidyalaya high school for girls. They really transformed it into major institution of female education.


Widow Remarriage Revolution

Our country was eloped in childhood marriage and natural epidemics lead to rising of brigades of child widows who had never even seen the faces of their grooms. SWAMI DAYANAND in SATYARTH PRAKASH first advocated remarriage of widow. Following his message people started widow remarriage but so called staunch Hindus opposed this move. They were ready to keep an innocent girl for whole life either at their home or in Banaras, Mathura to land up in prostitution or sexual exploitation but not ready to remarriage her. In those days female was considered as a curse. Aryasamaj started widow remarriage with missionary zeal. In 1895 one Diwan Sant Ramdas arranged the remarriage of his daughter, who had been married in early childhood, but had been widowed long before that marriage could be consummated. Many orthodox Hindus argued that this remarriage of a widow was against Hindu dharma, and chopra community of akalgarh published a treatise pressing for the total excommunication of the Diwan. Munshiram undertook his defense. He published a pamphlet entitled kshatra dharma palan ka gair mamuli mauka (an unusual opportunity to defend the dharma of the khatris) first he showed that the harsh condemnation was ear from universal among the Hindus. Next he accused the Hindus community of incest, abortion. Adultery, drunkenness and theft committed by high caste Hindus without ever calling upon their head even the faintest threat of sanction from their caste. He supported widow remarriage and supported his claim by texts from Vedas and Manu smriti. Pamphlet closed with a passionate appeal to all Hindus to do all they could to accept remarriage of widows in all cases where the Hindu religion allowed it. Munshiram struggled for his whole life for the upliftment of widows. At last in 1925 he got success in his mission. At a regional widow remarriage conference held in his own town of Jullundur, addressing as chairman of conference, he passed resolution of disapproval of marriage of boys before they were twenty- five years old and of girls before the age of sixteen, such unions were in violation of the shastras. It was also stated that no widower should marry a virgin, nor should a widow marry a bachelor, and that the marriage of virgin widows should be celebrated in exactly the same manner as that of virgin brides. Moreover, children born from the union of widow and widowers should enjoy the same legal rights and privileges as those born in the first marriage. These were indeed revolutionary resolutions, worthy of the radicalism of Swami Dayanand himself. (Leader, 15oct. 1925)

New Dream Of Gurukul

Munshiram felt many a time that the education pattern of the D.A.V. schools will not produce a truly national adult, who was prepared to structure his life according to that Vedic ideal, and devote his formative years to its study. The main thrust of the instruction was therefore to be the study of the Vedas and of all the linguistic and historical disciplines necessary for that study. Situation of present schools in midtowns subjects pupils to all kinds of pernicious influences, both moral and physical. The gurukul situated among forests with teachers as in loco parentis taking responsibility for physical, intellectual and moral growth of their pupils. The syllabus included Sanskrit as its main curriculum supported with subjects like English, science, math and history. Munshiram first in may 1900 opened its small branch in Gujranwala but was not satisfied by its location. He was donated land for gurukul by Munsi Amar Singh near village Kankhal; Haridwar. Finally on 2 March, 1901 Munshiram opened his dream gurukul. It was first two bighas of open space in the midst of thick jungle, two rows of thatched huts, a small cabin, and cattle shed. That was the beginning. Fifteen years later on 12th April 917 when Munshiram entered sanyas the gurukul was a large complex of brick buildings housing a school with 276 pupils, university section with sixty four students, and staff of thirty five teachers. There were ample classrooms, dormitories, a library, science laboratories, a hospital, workshops, an agricultural institute, a guest house etc. at that time other gurukul branches were also opened in Multan, Kurukshetra, Indraprastha, and Rohtak. It was later followed by hundreds of gurukuls all over country both for boys and girls. Gurukul system of education was a revolutionary step in field of education. It was education based on Vedic knowledge with ancient pride of our country filled in the veins of all students. Gurukul did not accept any government grant, started any government syllabus and gave any government recognized degree. It was self dependent in its every aspect in British ruled India. C.F.Andrews was so influenced by the gurukul atmosphere that he wrote about his impressions in the modern review of March as “here was the India that I has known and loved- the India of my dreams only in decay, but ever fresh and young with the spring time of immortal youth…here in the gurukul was the new India.” (Ref- gispert-sauch, ed., god’s word among men, Delhi, 1973, p. 75)

Savior of Aryasamaj and the Guruku

l Arrest and Deportation of Lala Lajpat Rai fell like a bombshell among aryas. Britishers assumed activities of Aryasamaj as a plot to overthrow the government. Munshiram immediately took up defense of Aryasamaj. He produced constant stream of articles from the punjabee newspaper of 12 June 1907 to large works like the Aryasamaj and politics, a vindication in 1910. He proved that Aryasamaj was a purely religious body, not a political one, and that it had no connections with any political grouping. He said that Dayanand’s writings had no reference to politics. He said he had no sympathy whatsoever with any political group or action which the government may have considered seditious. But at the same time Munshiram publicize the way government and army officers were unjustly harassing the aryas. He even mentioned such list of harassment of aryas in his book the vindication. On 23 august 1907 he suggested that Lord Minto should send for some leaders of the samaj and talk freely with them. So, that his Excellency may come to know who are the real enemies of the government and how the government can protect itself against them (SVNUP 1907 P-443). He advocated that Aryasamaj should not send a deputation like beggars to Britishers. When Munshiram was called by Sir John Hewitt he asked him to issue a proclamation declaring that no person shall be declared disloyal simply because he is an aryasamajist. (SVNUP 1908 P-959). He appealed lord Minto not to give credence to malicious informants. (SVNUP 1908 P-945).he even defended Lajpat Rai in the punjabee of 12th June 1907 “we believe that these gentlemen were advocates of constitutional agitation only, and that sedition had no place in their minds”. When the others remained silent, he repeated that fearless expression of his opinion of Lajpat Rai innocence in civil and military gazette of June 1907 and in his Lahore speech of Nov. 1908. (Vindication p-78). Even gurukul kangri was considered as centre of sedition. Munshiram invited British officials to the gurukul. In 1913 Sir James Meston, Governor of U.P. visited the gurukul. C.F.Andrews visited the gurukul in 1913 and praised it as real India. Friendship sprang between him and Munshiram. C.F.Andrews was close to Viceroy Lord Harding. His relations helped to create good atmosphere between gurukul and the government. Other eminent personalities to visit gurukul were Ramsay MacDonald and finally Viceroy Lord Chelmsford in Oct. 1916. In April 1915 gurukul attended Mahatma Gandhi as its special guest.

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