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Arya Sandesam May 2013

Arya Sandesam May 2013

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Published by Haindava Keralam

Namasthe!

Pl find the soft copy of Arya Sandesam, a Vedic monthly journal being published by Arya Samajam, Vellinezhi (Kerala). This month's (May 2013) highlights includes :-

- Editorial on Vedic view of Festivals/Celebrations.

- Rigvedam (Dayananda Bhashyam) Malayalam translation (continued article).

- An article (malayalam version) on Yagya by Yudhishtir ji Meemamsak.


- Malayalam translation of Vaidik Dharm - Arya Samaj Prasnothari of Pt. Dharmadev Vidyavachaspathi (continued article).

- Rigveda Parchay by veteran Arya Missionary Sri. K Velayudha Arya (continued article).

- Malayalam version of 'Sanka - Samadhan' by Sri. Madan Raheja

- Daliit upliftment works of Arya Samaj by Dr. Vivek Arya.


- Malayalam translation of Maharshi Dayanand's Poona Pravachan or Upadesha manjari by Sri. KM Rajan (Continued article).


- Reports regarding recently held Veda prachar activities.

- And many more information on Veda Prachar in Kerala.

Namasthe!

Pl find the soft copy of Arya Sandesam, a Vedic monthly journal being published by Arya Samajam, Vellinezhi (Kerala). This month's (May 2013) highlights includes :-

- Editorial on Vedic view of Festivals/Celebrations.

- Rigvedam (Dayananda Bhashyam) Malayalam translation (continued article).

- An article (malayalam version) on Yagya by Yudhishtir ji Meemamsak.


- Malayalam translation of Vaidik Dharm - Arya Samaj Prasnothari of Pt. Dharmadev Vidyavachaspathi (continued article).

- Rigveda Parchay by veteran Arya Missionary Sri. K Velayudha Arya (continued article).

- Malayalam version of 'Sanka - Samadhan' by Sri. Madan Raheja

- Daliit upliftment works of Arya Samaj by Dr. Vivek Arya.


- Malayalam translation of Maharshi Dayanand's Poona Pravachan or Upadesha manjari by Sri. KM Rajan (Continued article).


- Reports regarding recently held Veda prachar activities.

- And many more information on Veda Prachar in Kerala.

More info:

Published by: Haindava Keralam on May 14, 2013
Copyright:Attribution Non-commercial

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05/16/2013

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original

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{]m]vXamIp¶p.
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- X v Hmtcm Bcy (t{ijT) tâbpw IÀ¯hyamWv .
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1188 taSwþF-Shw 2013 sabv

IÀ½§fpw AXneps- ¶ v bPpÀthZw hmbn¨mÂ
a\ÊnemIpw. AXpsIm- v Ejn Zbm\µ³ Xsâ
thZ`mjy¯n Cu thZs¯ IÀ½ ImÞambn I-v
thZ hnlnX IÀ½§Ä bÚw am{XamsW¶pÅ
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hnimeambn hÀ®n¨n«p- v . ]ecpw Ejn Zbm\µsâ
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ZÀi ]uÀ®amtkjvSn bÚ§Ä thZ§Ä
BhnÀ`hn¨v hfsc¡mew IgnªmWv {]Nmc¯nse
¯nbsX¶v Ncn{X¯n \n¶pw kv ] jv S amIp¶p.
krjvSnbpsS Bcw`¯n Cu bÚ§Ä CÃmbncp¶p.
AXn\p sXfnhmbn imwJmb\ BcWyI¯nse Hcp
`mKamWv D²cn¡p¶Xv.
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AKv\ntlm{Xw \ Pplzmw N{Ipx''
Cu {Zhyab bÚ§Ä {ItaWbmWv hnIkn¨p
h¶Xpw {]Nmc¯nse¯nbXpw. ZÀi ]uÀ®amk
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AKv\njvtSmamZn tkmabmK§Ä¡v kmathZ
a{´§fpamWv Bhiysa¶pw ]dbp¶p- v .
bÚ hnImkt¯msSm¸w Xs¶ {Inbm IÀ½§fpw
hn]peambn XpS§n. BZyIme¯v bÚw GImán
km[yambncp¶p. ]n¶oSXv aq¶v AánIfnembn
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kh\w). ]n¶oSv bÚw t{XXmánbnepw D- m bn
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sFekv{Xow kvXm³ AI¸bXv'½½
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t{XXmbpK¯n almcmPmhmb sFe³ KÔÀÆ
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ÅXp t\m¡q.
""AwKnckmw hm GtImánx'' (6/24) CXpambn
tbmPn¡p¶ Hcp `mKw apÞtIm]\nj¯nepw (1/2/1)
D-v.
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bm\y]iyw kvXm\n t{XXmbmw
_lp[m k´Xm\n'½½
Cu sXfnhpIsfÃmw sh¨p sIm-v bÚ
imkv{X¯nsâ Ncn{Xw ]cntim[n¨m \mw sN¿p¶
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a\-Ên-em-Ipw. thZa{´§fm ]dªncn¡p¶ bÚw
Cuizc³ AlÀ¶niw sNbvXp sIm-ncn¡p¶ krjvSn
bÚamWv. Cu bÚ¯nse bPam\³ {]mWnI
fmWv. AhÀ¡v th- n bmWv bÚw \S¡p¶Xv.
{]IrXn XXz§fmb hn`n¶ tZhXIÄ EXzn¡pIfmWv.
]c{_lv a w km£nbmbn {_lv a mhnsâ Øm\¯v
\n¡p¶p. At±l¯nsâ taÂt\m«¯n kl{k
NXpÀbpKo km²y bÚhpw (krjvSnbpw ØnXnbpw)
Bkpc bÚhpw ({]fbw) \S¡p¶p.

þ-- bp[njvTnc aoamwkIv

ssh

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ASnØm\w thZ§fmWv .
EIv , bPp, kma, AYÀÆ
thZ§Ä¡v 1127 imJIÄ
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{]mÀ¸bXp t{ijv T Xamb IÀ½W' F¶ a{´w
sIm-v t{ijvTXaamb IÀ½w hn[n¨n«ps-¦nÂ
Ahkm\ A²ymb¯nse "IÀÆt¶thl IÀ½mWn
PnPohns£ÑXw kamx' F¶ a{´w sIm- v ^em
t]£bnÃmsX ]qÀÆ hnlnX IÀ½§Ä sN¿m³
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amsW¶v D]{Ia¯n \n¶pw D]kwlmc¯nÂ
\n¶pw a\ÊnemIp¶p.
Ipsd bmÚnIÀ {]Ya a{´¯n ]dªncn¡p¶
t{ijvTXa IÀ½§sf "btÚm ssh t{ijvTXaw
IÀ½' F¶ ]cn`mjbn HXp¡n bÚ {]{Inb
am{Xam¡n Npcp¡n. F¶m bmÚnIcmÂ
hn[n¡s¸« bÚ IÀ½§Ä am{XaÃ, P·w apXÂ
acWw hsc a\pjy³ A\pjvTnt¡- FÃm

)

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(bPp. 40þ2)
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IpÀht¶thl IÀ½mWn PnPohntjÑXMv kamx
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Hcp Bcy-k-amPw {]kn-²o-I-cWw
Bcyktµiw

Hmw IrWzt´m hnizamcyw

1188 taSwþF-Shw 2013 sabv

(ap³ e¡-¯nsâ XpSÀ¨) jn∏n®v sX‰mb {]h¿ØnIfn¬ \n∂pw ]n≥Xncnbm≥

t{]cn∏n®v Ahsc ssI ]nSn®v Db¿Øm≥ kZm
F√mhcpw {]bXv\n°Ww.
(sshZnI [¿Ω {]ivt\m-Ø-cn)
tNmZyw : iq{Zs\ icocØns‚ GXv `mKtØmSmWv
þ ]Þnäv [À½-tZhv hnZym-hm-N-kv]Xn D]an®ncn°p∂Xv?
XÀÖa: sI.-Fw. cmP³ DØcw : thZßfn¬ iq{Zs\ Iment\mSmWv D]an®ncn
°p∂Xv. (]Zv`ymw iqt{Zm APmbX (bPp¿thZw 3.11)).
]mTw þ 5
ImepIfns√¶n¬ \aps°ßs\bmtWm \S°m≥
IgnbmsX Ccn°p∂Xv AtXt]mse bYm¿∞ iq{Z¿
AYhm tkhIcn√msX a\pjy kamPØn\v apt∂m´v
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A∂Øn\mbn ImepIfpsS klmbtØmsS Aßpw
sshiycpsS [¿Ωsa¥mWv?
DØcw : hym]mcmZn Bhiy߃°mbn Hcp tZiØp Cßpw t]mbn t{]a`mh\tbmsS F√mhtcbpw tkhn®v
\n∂v as‰mcp tZitØt°m Hcp ÿeØp \n∂v as‰mcp Pohn°p∂htcbmWv iq{Z¿ F∂v ]dbp∂Xv. tkh\w
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(hniXn tZimZv tZim¥cw CXn) F∂p ]dbp∂Xv. iotXmjv W ßsf kln°m\p≈ kl\i‡nbpw
hym]mcw, Irjn XpSßnb [¿Ω bp‡amb Imcyßfm¬ hfsc AXymhiyamWv. AXn\m¬ h¿Æ [¿Ωßsf
(h©\, tamjWw, NqXpIfn F∂nhbme√) [\w kw£n]vXambn bPp¿thZØn¬ Cßs\ ]dbp∂p.
kºmZn®v kamPØnt‚bpw tZiØnt‚bpw D∂Xnbp ""{_mlvatW {_mlvaWmw! £{Xmb cmP\ymw
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(bPp¿thZw 30.5)
ßfpw DØahnZyIfpw hnhn[ tZißfnse `mjIfpw
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F∂nh sNøp∂htcbmWv sshiy¿ F∂v ]dbp∂Xv. \ntbmKn°q. _ew Bhiyambn hcp∂ {]h¿ØnIƒ°v
tNmZyw : icocØns‚ GXp `mKtØmSmWv sshiytc £{Xnbsc \ntbmKn°q. F√m a\pjy¿°pw Bhiyamb
[\ kºmZ\Øn\v sshiy∑mtcbpw, iotXmjvWßsf
D]an®ncn°p∂Xv?
DØcw : icocØns‚ a[y`mKtØmSmbmWv sshiytc kln®v tkh\ {]h¿ØnIƒ iq{Z\pw \¬Iq F∂v.
-(Xp-S-cpw)D]an®ncn°p∂Xv. hb¿, Acs°´v, XpSIƒ F∂nh
ChnsS hcp∂p. thZw ]dbp∂p≠v
[ym\w
a[yw XZkybZv sshiyx (AY¿∆thtZw 19.1.6)
""kÀÆhym]nbpw A´cymanbpamb Cuizcsâ
AYhm
{]Imi¯nepw B\µ¯nepw A\yq\yamb
DucpXZky bZvsshiyx (bPp¿thZw 31.11)
kv t \l`ànItfmsS kap{Z¯n \Zn IS¶p
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sNÃp¶Xp t]mse D]mkI³ IS¶p sN¶v
Blmc]Zm¿∞ßfpsS ckw H∂n®p tNcp∂Xv .
\naKv\\mIp¶XmWv [ym\w.''
AhntS \n∂pw AXv icocØns‚ hnhn[ `mKßfnte-°v
alÀjn Zbm\µ kckzXn
FØn°p∂p. CØcØn¬ sshiy¿ [\w kamlcn®v
kamPØnt‚bpw tZiØt‚bpw D∂Xnbp≠m°m\mbn
(ap³ e¡-¯nsâ XpSÀ¨)
FhnsSsb√mamsWm AXns‚ Bhiy߃ hcp∂Xv
AhnsSsb√msaØn°p∂p. AXn\m¬ sshiy¿ hfsc
alØmb kamP tkh\amWv \SØp∂Xv. F∂m¬
[\an√msX Hcp DØa ÿm]\hpw ]mTime,
A\mYmebw F∂nh \SØm≥ km[ya√.
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hÀ® [À½w

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(AYÀÆw. 12.1.12.13)
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`qan Fsâ A½-bm-Wv. Rm³ B A½-bpsS aI-\mWv. Cu `qan- am-Xm-hnsâ D¡Àj-amWv Fsâbpw D¡Àjw
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amXm-`qanx ]pt{Xmlw ]rYn-hymx Bt\m `qanÀ hÀ²-bmZv hÀ²-am\m
3

Hcp Bcy-k-amPw {]kn-²o-I-cWw
Bcyktµiw

Hmw IrWzt´m hnizamcyw

BapJw

sIm- p w, A§s\bpÅhcpsS cmPyambXn\memWv
Cu `mcXw BcyhÀ¯ambXv F¶pw ktlmZc·msc
F´p sIm- v \n§Ä a\Ênem¡p¶nÃ? F´v sIm- v
\mw Cu t]cv kzoIcn¡p¶nÃ?
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]ckv]cw I\yIamsc hnhmlw sImSp¯pw hm§nbpw
Htc kaqlambn Pohn¨p. Cu kaql hyhØIsf
cmPyk`, hnZymk`, [À½k` F¶o `cW kanXnIÄ
\S]m¡nbncq¶p F¶pw AdnbpI thZIme¯nÂ
]pcpj·mÀ¡pw kam\amb A[nImc§Ä AhImi
§Ä D- m bncp¶p F¶pw a\Ênem¡pI.
(""]qtW {]`mjW§Ä AYhm D]tZi aRvPcn
(lnµn) kzman (alÀjn) Zbm\µ³ ]qtW \Kc¯nÂ
sNbvX {]`mjW§fpsS kamlmcw. {]ImiIÀ cmw
em I]qÀ {Skväv tkmtW]Xv, lcymW cmPyw.'')

?=

1188 taSwþF-Shw 2013 sabv

temI¯nse FÃm a\pjyÀ¡pw Hmtcm kµÀ`
§fnepw ]e tNmZy§fpw a\ÊnepZn¡pIbpw
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ln¡pItbm ]Xnhp-v. Adnbm\pÅ Cu B{KlamWv
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Wsa¶ PnÚmkbp- v . F¶m Xm³ kzbw t\Snb
AdnshÃmw icntbm sXtäm F¶ kwibw Hmtcmcp
¯cnepw D-mImw. D¯cw icntbm sXtäm F¶Xnsâ
bYmÀ° \nÀ®bw BÀ¡mWv sN¿m³ IgnbpI?
temI¯nse FÃm a\pjycpw KpW§fnepw
{]hr¯nIfnepw kz`mh¯nepw hn`n¶cmWv. AXp
sIm-v Xs¶ Hmtcmcp¯cptSbpw Nn´Ifpw {]hr¯n
Ifpw hyXykv X §fmbncn¡pw. Hmtcmcp¯À¡pw
kz´w A`ncpNnIÄ D-mbncn¡pw. Hmtcmcp¯cptSbpw
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hcp¶p. A´naambn CXnsâsbÃmw D¯cw BÀ¡v
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aäpÅhÀ¡v \ntj[n¡m³ BIm¯Xpamb H¶v thZw
am{XamWv.
CuizcIrXamIbm thZw {]mamWnIamWv .
a\pjy\v F{Xt¯mfw kzmwioIcn¡m³ Bhiytam
A{Xbpw Adnhv krjv S nbpsS Bcw`¯n Xs¶
Cuizc³ ]pWymXvam¡Ä hgn {]Zm\w sNbvXn«p-v.
(bPp. 31/7, AY. 10/7/14) AXmbXv thZs¯ \½Ä
{]amWambn kzoIcn¡pIbpw thZm\pIqe§fmb
GsXÃmw BÀj {KÙ§fpt- m Ahsb FÃmw
kwib \nhmcW¯n\mbn B{ibn¡pIbpw sN¿pw.
Cuizc³ FÃmhÀ¡pw kZv_p²n {]Zm\w sN¿s«!
(Xp-S-cpw)

kwib \nhmcWn

kwib§fn \n¶v \nhmcW¯nte¡v

XÀÖa : kpcn
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AXncpIÄ¡pÅn Xf¨nSp¶Xv F{X hyÀ°amWv.
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imkv { X§fpsS ASnØm\¯n {]iv t \m¯cn
cq]¯n {]kn² thZ]ÞnX\mb {io. aZ³ ctlP
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UÂln-þ6, 2009 Â {]kn²oIcn¨Xv) aebmfXÀÖa
At±l¯nsâ A\p{KlminÊpItfmsS Bcyktµi
¯n³ JÞi:bmbn {]kn²oIcn¡pIbmWv . CXv
PnÚmkp¡Ä¡v D]tbmK{]ZamIpsa¶v IcpXp¶p.
]{Xm[n]À)

)

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There is no measure, no image of that GOD whose name is Great
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Na thasya Pratima Asthi Yasya Nama Mahadyashah (Yajurved 31-2)
4

Hcp Bcy-k-amPw {]kn-²o-I-cWw
Bcyktµiw

Hmw IrWzt´m hnizamcyw

1188 taSwþF-Shw 2013 sabv

In 1924 a great conference was organised in Delhi which
was attended by thousands of people. Ten proposals in
connection with social reforms were passed by this conference.
At the end, a big feast was organised in which the leading
public men of the city participated and partook the food
cooked by Bhangis, Chamars and Jatavas. Dalitoddhar Sabha
instigated the untouchables to draw water from wells; where
this was not possible, new wells were constructed.
In 1923 in Bulandsahar Pandit Sohan Lal Gaur got
depressed classes to join Ramlila Procession. The sweepers
offered arti to Lord Ram with singing of bhajans.
On 4th Jan 1924 in Palwal a great panchayat was organised
in which depressed classes pledged not to touch meat and
wine and also not to eat food cooked by Muslims.
In 1924 in Raysina Valmiki Arya Samaj, Chaudhary Jai mal
Singh Gujar , a rais of dist Saharanpur permitted the Jatavas
to draw water from his three wells even in the teeth of the
opposition of the others.
In 1926 in fifth Dalitoddhar conference presided by Motilal
Nehru, Pandit Nehru said “none else, before Arya Samaj, had
taught of making an attempt to eradicate this inequality.”
Mahashaya Ramchander on his death bed
Mahashaya Ramchandra was great social worker among
untouchables in Jammu region. His work was not appreciated
among high caste Hindus. They attacked him with lathis and
beat him to death on 20th Jan 1920. His death changed the
mind of all high caste Hindus. They adopted the mission left
by him and started upliftment work in his memory among
dalits. Several Pathshala were opened in Jammu, Butcher and
Udhampur for educating dalits.
In 1922 at famous freedom fighter Bhai Parmanand’s
residence in Lahore, Jat Pat Todak Mandal was established
with Bhai Parmanand, Swami Bhuamanand and Pandit Sant
Ram as its prominent members. The aim was to promote
intercaste marriages among different castes so that the conflict
of castes could be eradicated. The Mandal was able to perform
thousands of intercaste marriages.
In 1941 census Sarveshik Arya Pratinidhi Sabha, the apex
body of Arya Samaj urged to fill column of caste as Arya
(Vedic dharmi) to discard castism.
His highness Maharaja of Baroda Sayaji Rao Gaekwad III
was deeply impressed by dalit upliftment work of Arya Samaj.
He was personally impressed by Swami Nityanand of Arya
Samaj and did constitutional amendment to give equal rights
for all dalits as higher caste in his reign. He also opened
schools and hostels for free education of dalits. His
reformation drive was criticized by upper caste Hindus. The
biggest problem was that no upper caste Hindu was ready to
teach dalit students in those schools. The Muslims and
Christian teachers were more interested in conversion of poor
dalits in way of education. Maharaja of Baroda discussed
this problem with Swami Nityanand ji. Nityanand ji send master
Atma Ram Amritsari from Amritsar for dalit upliftment work.
Master Atma Ram was appointed as Warden of Dalit hostel
and inspector to all schools for Dalits. Despite being upper
caste Hindu master Atma Ram faced social boycotts by high
caste Hindus being inspector to Dalit schools. He was
constantly denied accommodation in high caste communities.
At last he made his office in a building which was considered
as ghost house from decades. With his missionary reformation
work, he succeeded despite many difficulties. The high caste

DALIT UPLIFTMENT WORK
BY ARYASAMAJ
SWAMY DAYANAND AND HIS
CONTRIBUTION TO DALIT UPLIFTMENT
(Dr. Vivek Arya
(Academic and Research Head of Agniveer.com)
After swami Dayanand, leaders of Arya Samaj paid special
attention for upliftment of depressed classes.
The first notable worker in this field was Pandit Ganga
Ram of Muzaffargarh. He started work in odes, a low caste.
He offered sacred threads to them and opened a school named
Arya Dalitoddhar Pathshala.
Lala Munshi Ram later Swami Shraddhananda was fore
runner among Vedic missionaries. He first started eradication
of untouchability from his own home. In 1910 He married his
own daughter Amrit Kala out of caste despite objections from
his own family.

A meeting of the Arya Samaj for investing boys with the
sacred thread from R. V. Russell's 1916 The Tribes and
Castes of the Central Provinces of India--Volume I
Swami Shraddhananda opened Gurukul Kangri near
Hardwar in view of fulfilling the dreams of Swami Dayanand
that son of a king or a poor farmer should get education from
one common platform with equal facilities for both and without
any discrimination of caste. He got his both sons admitted in
the same Gurukul. Later thousands of gurukuls were
established all over the country following his example which
imparted education of Vedas and other streams for all
irrespective of castes.
In 1920 Swami Shraddhananda’s most important work
among untouchables was to secure for them permission to
draw water from wells. Swami Ji went with his several followers
and untouchables in a procession outside Ajmeri Gate at the
Angoori wala well. His procession was first attacked by both
Hindus and Muslims but with his continuous effort many
wells and temples were opened for untouchables.
In 1921 Swami Shraddhananda established Dalitoddhar
Sabha at Delhi. Its aim was to preach true conduct among the
untouchables, to safe guard them from onslaughts especially
from Christians and Muslims, to make them offer the right
hitherto lost by them, to open Pathshala for them and to
educate them. The biggest problem was of unemployment
which was mostly in Zamindari areas. Zamindars treated the
depressed classes very badly. This Sabha severely
denounced this atrocity and succeeded a great deal in
diminishing the misery of the depressed classes.

)

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Let not a brother hate his brother and let not a sister hate her sister
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Ma Bhrathaa Bhraatharam dvikshan Maa swasaara mutha swasaa (Atharva Veda 330.3)
5

Hcp Bcy-k-amPw {]kn-²o-I-cWw
Bcyktµiw

Hmw IrWzt´m hnizamcyw

students in different schools insulted him by verbal abuse
for his missionary work but he ignored all of them. Well known
writer Saint Nihal Singh was so much impressed from Master
Atma Ram’s work that he got some articles printed in British
newspapers praising Atma Ram’s work. Pandit Atma Ram got
students who had passed primary classes to admit for higher
classes in cities and few of his students became even
engineers. Once Mharaja Baroda sent Mr. Shinde, his officer
for reposts of Dalit schools and hostels. Mr. Shinde reported
that all the food was being cooked by Dalit girls and Dalit
boys were seen chanting Vedic mantras. The person whom
you had appointed as inspector is true Dalit sympathizer in
every sense. Master Ji’s success can be easily understood
by the fact that number of schools he opened was 400 in
number with over 20000 Dalits as students including both
boys and girls. Pandit ji’s family also continued his work, his
daughter Smt. Sushila Kumara was president of first Bhangi
Parishad of Baroda.
Master Atma Ram ji is considered as forefather of Dalit
upliftment work in Gujarat.
Kohla pur Naresh Chatrapati Rajshri Sahu ji Maharaj
adopted similar measures in his state after inspiring from views
of Swami Dayanand. Sahu Maharaj is credited with doing
much to further the lot of the lower castes, and indeed this
assessment is warranted. He did much to make education and
employment available to all; he not only subsidized education
in his state, eventually providing free education to all, but
also opened several hostels in Kolhapur for students hailing
from many different non-brahmin communities, thereby
facilitating the education of the rural and low-caste indigent.
He also ensured suitable employment for students thus
educated, thereby creating one of the earliest Affirmative
action programs in history. Many of these measures were
effected in the year 1902.
Shahu’s other initiatives included restricting Child
marriage in his state and the encouragement of intercaste
marriage and widow remarriage. He long patronized the Satya
Shodhak Samaj but later moved towards the Arya Samaj. Under
the influence of these social-reform movements, Shahu
arranged for several non-brahmin youths to be trained to
function as priests, in defiance of timeless convention which
reserved the priesthood for those of the brahmin caste.
However, he faced opposition from many, including
Lokamanya Bal Gangadhar Tilak, the very famous patriot of
that time.
In 1911 a thread giving ceremony was performed among
Vashisthas, a dalit community in khairpur, nathamshah in Sind.
The upper caste Hindus out casted many Arya Samaj
members and they branded one vashistha with symbol of
sacred thread with hot iron. Arya Samaj condemned this animal
act on national level in its newspapers.
The education work of Arya Samaj also got large success
in whole country. In Bombay presidency in 1912 there were
27 educational institutions working in dalit societies with
1231 students enrolled.
Four middle schools and over thirty five upper and lower
primary schools, a few girl schools and a few night schools
for adults were running to impart education to the namasudra
and other communities in districts of Dacca, Mymensingh,
Noakhali, Chittagong, Jessore and Barisal.
In Punjab region, hundreds of schools were established
under D.A.V. school chain which imparted education to
thousands of pupils from each fraction of society.

1188 taSwþF-Shw 2013 sabv

In Jalandhar Pandit Somdat started dalit upliftment work.
He was socially boycotted from Brahmin community and
denied use of water from well. He started using impure water
from river. His mother fell ill. Doctors advised use of clean
water from well. He was in confusion what to do. One way is
to say sorry to his community members and stop all dalit
upliftment work. But his own consciousness does not permit
to stop this mission. But life of own mother is also important.
His mother understood whole situation and asked her to carry
on his mission saying that one day she have to die why he
stops his mission because of her. She sacrificed her life but
dalit upliftment work was not stopped. How great mother she
was!
Nayak community in United Provinces engaged their
daughters in prostitution. Arya Samaj distributed pamphlets
to stop this evil. Arya Samaj got married those girls in
respectable families and send other girls to schools. It offered
scholarships to boys to educate them. Nayak girl’s protection
act was passed by efforts of Thakur Mashal Singh and just
whole community was uplifted with efforts of Arya Samaj.
Reforms were done in so called criminal tribes in United
Provinces. More than fifty thousand criminal tribe members
were rehabilitated outside Luck now in colony name Arya
Nagar settlements. They were educated and a dispensary was
also opened.
The reformation drive by Arya Samaj also influenced
others. In kumbh fair of 1927 Pandit Madan Mohan Malviya
in all India Sanatan Dharma Sabha passed proposal of
permission of all untouchables to go to temples and also to
draw water from public wells.
On 17th April 1927 an all India Achhutoddhar conference
was organised under the presidentship of Lala Lajpat Rai,
where in he appealed to the people to allow the untouchable
to draw water from public wells.
On 17th July 1932 the untouchability removal day was
celebrated at Bombay by Arya Samaj. The untouchables drew
water from the wells and the Brahmins, kshatriyas and
vaishyas drank it willingly.
On 19th sept 1933 at a grand meeting organised at Bombay
Arya Samaj appealed to the people to treat untouchables as
their equal and to assure them that they were parts of Hindu
community only.
Swami Shraddhananda and congress
Since his joining politics, Swami Shraddhananda was
continuously motivating Indian national congress to deal with
the problem of untouchability at national level with extensive
measures. In his chairman address of Amritsar congress (1919)
he strongly expressed his feelings as “Is it not true that so
many among you who make the loudest noises about the
acquisition of political rights, are not able to overcome their
feeling of revulsion for those sixty millions of India who are
suffering injustice, your brothers whom you regard as
untouchable ? How many are there who take these wretched
brothers of theirs to their heart?...give deep thought…and
consider how your sixty million brothers-broken fragments
of your own hearts which you have cut off and thrown awayhow these millions of children of mother India can well become
the anchor of the ship of a foreign government. I make this
one appeal to all of you, brothers and sisters. Purify your
hearts with the water of the love of the motherland in this
national temple, and promise that these millions will not remain

)

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May we always hear what is good and see what is good aswell.
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Bhadram Karnebhih Shrunuyaama Deva Bhadram Pashyema Akshabhir Yajathrah (Yajurveda 25-21)
6

Hcp Bcy-k-amPw {]kn-²o-I-cWw
Bcyktµiw

Hmw IrWzt´m hnizamcyw

for you untouchables, but become brothers and sisters. Their
sons and daughters will study in our schools, their men and
women will participate in our societies, in our fight for
independence they will stand shoulder-to-shoulder with us,
and all of us will join hands to realize the fulfilment of our
national goal” (Quotations from original Hindi texts of the
Swami ji’s Amritsar conference address obtained from Gandhi
memorial museum, Delhi)
Swami Ji’s difference with Gandhi Ji increased with the
passage of time when he draw attention of the congress
towards the harassment of Christian Chamars by police in
environs of Delhi who had accepted Shuddhi and returned
back to Hinduism by Arya Samaj. In April 1919 he published
a booklet of eighty pages entitled ‘jati ke dinon ko mat tyago’
(do not abandon the poor of our nation). Book’s first seventy
pages dealt with the methods used by Christian missionaries
in India. Nearly half of the book was taken up by translations
from an article in the theosophist about the nefarious activities
of Portuguese missionaries and the inquisition, followed by
an indictment of protestant missionary work, in particular that
of the Delhi Cambridge mission. Thus nearly ninety percent
of the pamphlet was aimed at demonstrating missionaries had
always used unfair, immortal and underhand mean. The last
ten pages deal with constructive point. Since the
untouchables were becoming Christians for other than
religious reasons, the way to prevent those happenings was
by educating their children, by protecting them from the police,
and by helping them to achieve social uplift. Since the orthodox
would not take up that task, it had become a duty of the
Aryas to be a crucial one because the greatest danger of the
conversion of the untouchables to Christianity was that they
became denationalized and supporters of the raj. The swamiko
wrote “if the seven crores of untouchables of India,
exasperated by the attitude of the twice born, become Christian
, then our orthodox leaders, supporters of independence, will
not be able to do anything, except be very sorry.” (Jati ke
dinon ko mat tyago. P-72)
In 1920 Calcutta congress session Swami Ji proposed
three-point program with special section on the untouchables,
but congress declared consideration of this
inopportune.(shraddha 13 august,14,17 sept. 1920). Swami Ji
writes in liberator that “even Mahatama Gandhi had not
realized its importance and was taken up with his resolution
of non-violent non-cooperation resolution had been passed
by the khilafat committee and Mahatama Ji threatened to
sponsor it outside the congress, if it was not passed there. I
thought it to be a misfortune if Mahatama Ji would be obliged
to sever his connection with the oldest political movement in
India” (INCON-p 121)
Swami Ji was surprised on hearing Maulana Shaukat Ali’s
doings in Calcutta session in hearing of more than 50 persons,
while the merits of non-violence were being discussed.
Maulana said “Mahatama Gandhi is a shrewd bania. You do
not understand his real object. By putting you under
discipline, he is preparing you for guerrilla warfare. He is not
such an out-an-out non-violencist as you all suppose” (INCO
P-122) Swami Ji forwarded his message to Gandhi Ji’s secretary
that his motives were being misrepresented by his trusted
colleagues. The next year 1921 Nagpur session Swami Ji again
noticed the same pranks being played by the big Ali brothers.

1188 taSwþF-Shw 2013 sabv

In Delhi the Arya Samaj had been working for the depressed
classes, and the swami ji tried to get the local congress to
allow them access to the wells. But it was in vain.
Swami Ji reached Delhi on 17th august, 1921 and found
that the question of removal of untouchability was becoming
very acute. He called a few of chief chaudharies and asked
the full story. They gave the following story- “The secretary
of the Delhi congress committee called the chaudharies of
the Chamars and requested them to give to the congress as
many as four-Anna paying members as they could. The reply
of the elders was that unless their grievance as regards the
taking of water from the public wells was removed, they could
not induce their brethren to join the congress. The secretary
was a choleric man of hasty temper and said they wanted
Swarajya at once but the grievance of the Chamars could wait
and would be removed by and by. One of the young men got
up and said-our trouble from which we are suffering for
centuries must wait solution, but the laddu of Swarajya must
go into your mouth at once! We shall see how you obtain
Swarajya immediately!”
(To be continued...)

D]tZi aRvPcn AYhm ]q\m{]hN\w
alÀjn Zbm\µ kckzXn
XÀÖa: -sI.Fw. cmP³

Alw {_lvamkvan
(_rlZmcWyI D]\nj¯v 1.4.20)
CuizctmSpÅ `àsâ Gähpw DZm¯amb
Xncn¨dnhmWnXv . DZmlcW¯n\v \mw ]et¸mgpw
]dbp¶Xv tI- Ä ¡mw "Rm\pw Fsâ kplr¯pw
H¶mWv'. F¶m Rm³ F¶ hyànbpw kplr¯v
F¶ hyànbpw hyXyØ\mWv. HcmÄ Xs¶bmsW¶v
CXn\v AÀ°w I¸n¡mdnÃ.
kam[nØ\m
bncn¡p¶ AhØ
bn "X¯zakn'
F¶v ap\namÀ ]d
bmdp- v . kmlNcy
t¯¡pdn¨v a\Ên
em¡pt¼mÄ C¯
csamcp hmIyw sIm
-v PohmXvamhpw
]camXvamhpw H¶m
sW¶v hcnÃ. Fs´
¶m Cu hmIy
¯n\p ap¼mbn
Cuizc³ Øqe
kq£va PK¯nsâ
A\mZn ImcWamsW¶pw BXvamhpw A\mZnbmb
hkvXphmsW¶pw ]dbp¶p-v. "k BXvam' "X±´cym
anXzakn' F¶nh Cuizcsâ hÀ®\bmWv. AXn\mÂ
]camXv a m PohmXv a m _Ôw ]qPn¡s¸tS- h \pw
]qP sN¿p¶h\pw, kÀÆ hym]I\pw kÀÆhym]I
\n ØnXn sN¿p¶h\pw F¶o Xc¯nemWv .

)

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Make this world Enlightened.
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Om Krinvantho Vishwamaaryam (Rigveda 9.63.5)
7

Hcp Bcy-k-amPw {]kn-²o-I-cWw
Bcyktµiw

Hmw IrWzt´m hnizamcyw

sFXtctbm]\nj¯n ]dbp¶ "{]Úm\w {_lva'
(sFXtctbm]\nj¯v 5.3) AXnsâ almhmIyhnhc
W¯n "{]Úm\am\µw {_lva' F¶v hnkvXcn¨v
]dªncn¡p¶psh¦nepw "XXv k rjv S n {]mhniXv '
(ssX¯ncob D]\nj¯nse (2.6) XXvkrjvSzm X
tZhm\p {]mhniXv F¶Xpambn Xpe\w sN¿pI) F¶
hmIya\pkcn¨v Cuizc³ {]]©ambn XoÀ¶v
Cuizc\pw {]]©hpw A`n¶amsW¶v kwibn¡
s¸Smw. Cuizc³þ{]Úm\w FÃmw Adnbp¶h³,
AhnZymþamb F¶nhbm krjv S nbpsS D]mZm\
ImcWambn XoÀ¶psh¶p hcnIbmsW¦n At±lw
AhnZym AYhm amb¡v ASnas¸«p F¶v hcpw.
AXn\À°w Cuizcsâ Úm\w A\mZnbsöp
hcpw. CXp Nn´nt¡- X mWv .
A¯c¯n amb AYhm AÚm\w ImcWw
Rm³ BXv a mhmsW¶pw amb \in¨p IgnªmÂ
Rm³ {_lvaambn Xocpw F¶ hmZKXnbpw sXämWv.
Fs´¶m Cuizc\v ambtbm AÚXtbm
Hcn¡epw hcp¶nÃ. \ho\ thZm´nIfpsS C¯cw
Imgv¨¸mSpIÄ ImcWw PohmXvam¡fpsS tam£w
AÀ°iq\yambn Xocpw. PohmXvamhpw ]camXvamhpw
H¶p Xs¶bmsW¦n PohmXvam¡fnepw ]camXvam
hnsâ KpW§Ä ImWWw. PohmXvam¡Ä¡v
A]cnanXamb Úm\hpw kmaÀ°yhpw CÃ. \mw
{_lv a ambn XoÀ¶m krjv S n cN\ \S¯m\pw
\ap¡mhWw. PKXv PV hkvXphpw {_lvaw tNX\
hkvXphpw BsW¶v Hcn¡Â IqSn ]dtb-nbncn¡p¶p.
]camXv a m PohmXv a m _Ôw ]qPn¡s¸tS- h \pw
]qPn¡p¶h\pw kÀÆhym]I\pw kÀÆhym]I\nÂ
ØnXn sN¿p¶h\pw F¶ Xc¯nemWv.
(XpS-cpw)

1188 taSwþF-Shw 2013 sabv

Bcy-k-amP {]kn-²o-I-c-W-§Ä
(1)
(2)
(3)
(4)
(5)
(6)
(7)

{_Ò-bÚw AYhm ktÔym-]m-k\ þ `10
thZw-þ-F´v? F´n\v? F§s\?
þ `95
Aán-tlm{X hn[n (tÌm¡v ]cn-an-Xw) þ `20
Btcym-Zbw
þ `10
Bcy-k-amPw F´v? F´n\v?
þ `10
kXymÀ°-{]-Imiw F´v? F´n\v?
þ `10
sshZnI \nXy-IÀ½ hn[n
þ `20
(t]m-tÌPv Nnehv ]pd-sa)
sshZnI kmln-Xy-§Ä hm§p-¶-Xn\pw Aántlm{Xw tjmUi kwkv I m- c - § Ä F¶nh
sshZnI hn[n-b-\p-k-cn¨v \S-¯p-hm\pw XmÂ]-cyap-Å-hÀ IqSp-X hnh-c-§Ä¡v kz´w hnem-ksa-gp-Xnb Ìm¼p ]Xn¨ IhÀ klnXw Xmsg
ImWp¶ hnem-k-¯n _Ô-s¸-Sp-I.
Imcy-ZÀin, Bcy-k-am-Pw, ]Þnäv teJvdmw
kvarXn-`-h³, shÅn-t\gn ]n.-H., ]me-¡mSv 679504.
Bcy³ \½psS t]cmWv !
thZw \-½psS aX-amWv !
bÚw \½psS IÀ½a-amWv !
kXyw \½psS {hX-amWv !
tkh\w \½psS e£y-amWv !

Be a part of Veda Prachar by distributing Vedic
Literatures and donate liberally for that

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Arya Sandesam
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Punjab
National
Bank- Cherpalcheri Branch
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Bcyktµiw {]Nmcamkw
ssN{XþsshimJ amkw Bcyktµi¯nsâ {]Nmcamk
amWv. Cu kab¯v hcn¡mcmbn Xocp¶hÀ¡v {]tXyI
B\pIqey§Ä D-mbncn¡pw. 5 cq]bmWv Hä{]Xn hne.
hmÀjnI hcnkwJy 60 cq]. ZoÀLIme hcnkwJy AS
¡p¶hÀ¡v Hcp sshZnI {KÙw kuP\yambn Ab¨p
sImSp¡p¶XmWv. IqSmsX BcykamPw {]kn²oIcn
¡p¶ sshZnI kmlnXy§Ä 10% hne¡pdhnepw
\ÂIp¶XmWv. hcnkwJybpw Zm\hpw "Bcyktµiw'
F¶ t]cn FSp¯ ]©m_v \mjW _m¦v ,
sNÀ¸pftÈcn {_m©n amämhp¶ sN¡v/{Um^väv/Fw.-H.
Bbn BcykamPw, ]Þnäv teJv d mw kv a rXn `h³,
shÅnt\gn 679504 F¶ hnemk¯n Ab¡pI. Hu«vtÌj³ sN¡v Ab¡p¶hcpw ]Ww t\cn«v _m¦nÂ
AS¡p¶hcpw 28 cq] _m- ¦ v NmÀPv C\¯nÂ
ASt¡- X mWv . Bcyktµi¯nsâ hcn¡mcbn tNÀ¶v
thZ{]NmcW¯n ]¦mfnIfmhpI. 10 ]pXnb hcn¡msc tNÀ¡p-¶-hÀ¡v Hcp sshZnI kmlnXyw k½m\-ambn e`n-¡pw.

""thZw FÃm kXy-hn-Zy-I-fp-tSbpw {KÙ-am-Ip-¶p.
B thZw ]Tn-¡p-Ibpw ]Tn-¸n-¡p-Ibpw tIÄ¡pIbpw tIĸn- ¡ p- I bpw sNt¿- - X v FÃm Bcy·m-cp-tSbpw (t{ijvT a\p-jy-cpsS) ]ca [À½-amIp-¶p.''
þalÀjn Zbm-\-µ-k-c-kzXn
To
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Printed and published by KM Rajan on behalf of Arya Samajam, Pandit Lekh Ram Smruthi Bhavan, Vellinezhi, Palakkad - 679504. Printed
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at Sreelakshmi Printers, Cherpulassery. Chief Editor: Sri. K. Velayudha Arya. Editor responsible for selecting articles: K.M. Rajan.
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Editorial
Board: T.R. Balachandran Nair, Acharya Sreedhara Shasthry, V. Govinda Das. Advisory Board: Acharya Aryabhaskarji,
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Vanaprasthi Raju Poonjar, V.C.P. Namboodiri, K.K. Jayan, C.V. Santhosh, Dr. K. Gopalakrishnan. For private circulation among members only.
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E-mail: aryasandesam@gmail.com
Visit us : aryasandesam.blogspot.in
Ph: 09562529095
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