Dayananda Saraswati- Founder Of Arya Samaj
Education News | May-22-2021
Master Dayananda Saraswati, known as Mulshankar in the youth, was brought into the world in 1824 out of a humble community of Tankara having a place with Kathiawar of Gujarat in a moderate Brahmin family.
Taking early instruction from his family, he along these lines arose as an extraordinary Vedic researcher. He enunciated the common life and moved to start with one piece of India then onto the next chasing after shrewdness and truth. At long last, he met Swami Vrajanand at Mathura and turned into his supporter. In the wake of finishing his schooling, he went on with the mission of spreading genuine Hindu religion and culture all over India. For this reason, he set up the Arya Samaj at Bombay on tenth April 1875. Various 28 standards were outlined which were endorsed by the individuals present in the gathering. As an essayist of distinction, Dayananda composed books like 'Satyarth Prakash', Vedanga Prakash, 'Ratnamala' 'Sankarvidhi', 'Bharatinivarna' and so on He went all through the nation to engender his perspectives and set up parts of Arya Samaj at better places.
Standards of Arya Samaj:
1. Acknowledgment of the Vedas as the solitary wellspring of truth.
2. Resistance to symbol love.
3. Resistance to the hypothesis of God-manifestation and strict journeys.
4. Recitation of the mantras of the Vedas and execution of 'Havan' and 'Yajna'.
5. Confidence in female training.
6. Resistance to kid marriage and polygamy.
7. Engendering Hindi and Sanskrit dialects.
Master Dayananda, through the Arya Samaj, attempted to change the Hindu society and religion. Based on the previously mentioned standards, the Arya Samaj stressed the freedom of the Hindu society. Dayananda guaranteed that solitary Vedas were the stores of genuine information and the lone religion was the religion of the Vedas. The standards of financial matters, legislative issues, sociologies, humanities can be found in the Vedas. His clarion call "Return to the Vedas" made awareness among individuals. He dismissed different sacred writings and 'Puranas'. He unequivocally went against icon love, formality, the practice of creature penance, the idea of polytheism, the possibility of paradise and hellfire, and capitulation to the inevitable.
By: Raghav saxena
Birla School, Pilani
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