Jignasa Journal Of History Of Ideas And Culture Part 02

SR No.: 022813
Original Sutra Author: N/A
Author: Vibha Upadhyaya and Others
Publisher: University of Rajasthan
Publication Year: 2011
Total Pages: 236
Language: English
Classification: Book_English
File Size: 11 MB

Page 63

Dayanand Saraswati: Campaign for Social Regeneration
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Dayanand also laid out a very systematic procedure for settlement of marriages. He not only eliminated the role of family barbers and astrologers but also greatly restricted the role of the parents in the fixation of marriages. He was in favour of extending considerable liberty to the partners in the selection of their prospective bride or bridegroom. He believed that the partners should ascertain that they suited each other in temperament, qualifications, age, physical attributes and family stature. He even advocated interaction between them in the presence of elders, teachers or parents. By stressing the individual's right to select his own spouse he claimed to revive the ancient practice of svayamvara marriages, “marriage by choice, the most ancient form of marriage and the best form of marriage." 19 Recalling the Vedic age, "he remarked that in ancient times daughters were not given away like goats and sheep." Dayanand even went to the extent of espousing a single status for women in case of nonavailability of a compatible partner. "The parents of a girl should never marry their daughter to a man who is inferior, wicked and unsuitable, might she remain unmarried in the house of her father till death."20 The image of a woman who had the freedom to choose her own partner and in the event of non-availability of a compatible match remain unmarried till death, rather than marry a unsuitable boy, was new to the Indian social context. Moreover, by advocating basic changes in the caste system and the procedure of settling matrimonial alliances, Dayanand set aside in one stroke the numerous restrictions of caste on selection of partners. According to V.R. Mehta, “All these ideas may appear ordinary to us but at the time at which he propounded them these had revolutionary implications."21
An integral aspect of Dayanand's vision of a reformed society was his deep concern regarding dissemination of knowledge among Indians through a comprehensive system of education. He had immense faith in the overwhelming powers of education in the process of social transformation. The enormous significance that he attached to education finds ample reflection in his writings, speeches and also commentaries on the Vedas. He wrote in the Satyārtha Prakāsh thus, “As an elephant made of wood or as a deer made of leather, so is a man destitute of knowledge. He is a man only in name" The most original feature of Dayanand's concept of education was his insistence on his compulsory nature. He clearly laid down in the Satyartha Prakāsh, “Both the state and society should make it compulsory upon all to send their children to school after the fifth or eighth year. It should be made a penal offence to keep a child at home after that age." He also emphasized the right of all classes to acquire education. "Brahmins, Kshatriyas, Vaisyas, Sūdras, women, servants, ayes, even the lowest of the low, so you should all do, i.e., teach and preach the Vedas and thereby acquire true knowledge.... When all classes are well-educated and cultured, no one can set up any false, fraudulent and irreligious practices. "24 Dayanand was thus the first renaissance reformer to visualize universalization of education and equality of educational opportunities for men and women of all classes. As it has been rightly observed, that according to him the main problem for India was to improve the condition of the country by fostering a concern for unity, awareness of better health, clean habits, righteous conduct and a rational approach to life.'25 Dayanand's major objective in espousing compulsory education was character formation. He laid down moral and ethical prescriptions both for the students and the teachers. He considered 'nobility of character, refinement of manners and amiability of temper' as the basic purpose of educating children. He remarked that the teacher should be a transmitter of moral values for his students. He should teach them thus, "My children, always speak the truth, lead a virtuous life and abstain from sexual indulgence.... Never neglect your studies. Never neglect to serve your father, mother, teacher and all preachers of the true religion. Love virtue and shun vice...." He concludes his chapter on education with the following words, "Verily, those parents have done their duty and therefore a thousand thanks to them who have done their best to make their children practice Brahmacharya, acquire knowledge and perfect their character.... So that they may accord a