Jignasa Journal Of History Of Ideas And Culture Part 02

Author(s): Vibha Upadhyaya and Others
Publisher: University of Rajasthan

Page 61

Dayanand Saraswati: Campaign for Social Regeneration / 277
contemporary Indian society. During his travels Dayanand was shocked by the social evils like child marriages, deplorable condition of widows, erosion of moral values, fatalistic attitude and inaction, unethical domination of Brahmins, excessive ritualism and lack of education. Consequently, several aspects of Hindu social order and religious practices were critically re-examined by him. While he covertly accepted the validity of European criticism, he put forward his own prescriptions of change and continuity.
II
Dayanand's deep concern for the creation of a harmonious social order based on rational, moral and ethical values conducive to happiness and progress of all is reflected comprehensively, consistently and effectively in his writings and lectures. His concept of religion, detailed instructions on consummation of marriage and upbringing of children, concept of education, role of state and law clearly reflect his commitment to the creation of a new social ethos in Aryāvarta.
Significantly, Dayanand's concept of religion was essentially a moral ethical concept linked to the tradition of service, charity and respect for learned, aged and the saintly people. While propounding the performance of the Panchmahāyajña (Five Great Sacrifices) as obligatory for all Hindus, he tried to link these to social service and development. The real meaning of Brahma yajña was to acquire knowledge, especially mastery over the Vedas; Devayajña meant association with learned people, cultivation of purity, truthfulness and advancement of knowledge; Pitriyajña meant serving learned men, parents, teachers and old people; Valivaishadevayajña meant giving food to dogs, crows, other creatures who were diseased, hungry and distressed, and also outcastes, lepers etc; Atithiyajña implied feeding and serving guests, saints and the virtuous. The ultimate objective of the yajñas was de sonnati (progress of the nation), manusyonnati (progress of mankind) and samajonnati (progress of society). According to Dayanand, "The expression Panchayajña or worship of five Gods has a very good meaning but ignorant fools have degraded it to mean something else... This may be termed worship of those Gods who are truly worthy of reverence." These were mother, father, teacher, learned, husband for wife and wife for husband. Dayanand denounced senseless ritualism, customs and ceremonies related to food, marriage and death. He redefined śradha and tarpan that were traditionally performed after the death of an individual for the salvation of his soul. Dayanand interpreted these concepts as any deed that was done to please one's father, mother and elders when they are alive. In fact, he was extremely critical of the death feasts that often landed the poor people in heavy debts." Significantly, even in the realm of religion he desired that those traditions that did not coincide with social progress and rationalism should be given up. 10 Moreover, his liberal stance was perceptible in his unequivocal declaration that the privilege of studying as well as interpreting the Vedas and other sacred scriptures should be accessible to all the groups, including women and Sudras, who had traditionally been barred from Vedic knowledge." He bravely defied tradition and had scandalized the orthodox community beyond measure since he had extended 'revealed knowledge' to the common man. While defining samskāras, he said that samskāras were a means to bring any individual to a higher state of existence that enables him to imbibe moral values, knowledge and also physical strength. Dayanand however came down heavily on 'worthless and lazy' priests who had used the sixteen samskāras as means to demand offerings and money to perform the same.12
Dayanand's inordinate emphasis on the theory of karma also reflects his concern for a moral social ethos. During his journeys and his debates with theologians of different religions he asserted that everybody has to reap the fruits of his actions- reward for good deeds and punishment for evil deeds. He constantly emphasized that God is just and a witness to the deeds of all human beings.