Maharshi Dayananda Saraswati- The Vindicator of Sanatana Dharma.

 

Maharshi Dayananda Saraswati- The Vindicator of Sanatana Dharma.

-Acharyasri Rajesh

The 'Breaking India' forces, orchestrating their disruptive agenda against Bharat, have resurfaced once more. This time, they have publicly declared war against Sanatana Dharma, the core and soul of Indian culture. As we examine, we find that doctrines of the 19th century such as Aryanism proposed by F. Max Muller, Dravidianism put forth by Bishop Caldwell, and the concept of 'Racial Casteism' by Lord Risley were the initiators, paving the way for the peril of ethnic separatism in Modern India. These Western pioneers, driven by evangelical motives, have left a legacy that finds continuity in their indigenous successor, E.V. Ramaswami, who not only adds momentum to it but has also turned it into a movement.

A century later, today, there is a multitude of adherents to this movement. Among them is Udhayanidhi Stalin, who has openly expressed a commitment to 'eradicate' Sanatana Dharma. Reviewing these aspects makes it clear that Udhayanidhi's statement is not an isolated political declaration.            

  

Udhayanidhi's inflammatory remark claimed, "Sanatana Dharma is the source of caste discrimination, and therefore, it should be eradicated like infectious diseases." Many celebrated this statement in social media as well. As propaganda and campaigns against Sanatana Dharma unfolded nationwide, even staunch followers struggled to defend the principles of Sanatana Dharma. It is disheartening to witness and acknowledge that the majority of adherents lack a clear understanding of what Sanatana Dharma is and its fundamental tenets. The only solution to overcome this predicament is to earnestly learn about Sanatana Dharma.

If one earnestly seeks to learn Sanatana Dharma, it is certain that, at some point, they will resonate with the teachings of Maharshi Dayananda Saraswati. Before shedding light on the symbiotic relationship between Sanatana Dharma and Maharshi Dayananda Saraswati, it is imperative to clarify what Sanatana Dharma really is. 

Today, quite a few people are aware that the word 'Sanatana' means 'eternal,' signifying 'imperishable' and 'consistent.' However, the question remains: What do they truly understand about Sanatana Dharma?

The coinage of the word 'Sanatana' can be traced back to the Vedas. For instance, there is a reference to the term 'Sanatana' in the Atharvaveda, where it connotes the name of God, Parabrahman.

sanātanamenamāhuḥ (Atharvaveda 10.8.23)

‘He (Brahman) is called 'Sanatana.’ 

upāsatai sanātanam (Atharvaveda 10.8.22)

‘Humbly worship Sanatana.’

If so, what is Sanatana Dharma? It is the dharma instructed by Sanatana, the eternal Brahman. Where is that dharma mentioned? It is articulated in the four Vedas by the Brahman! This assertion is not merely the opinion of this author; ancient sages had unanimously proclaimed that the Vedas are the composition of Brahman. As the 'Brihadaranyakopanishad' asserts, Rigveda, Yajurveda, Samaveda, and Atharva Veda have arisen from Brahman. This viewpoint is also shared by the 'Chandogyopanishad' and 'Shvetasvataropanishad.' Maharshi Vedavyasa, based on the Vedanta Sutra's affirmation ‘śāstrayonitvāt,' further establishes that the Vedas have their origin in Brahman. Darshanas such as Sankhya, Nyaya, Vaisheshika, and scriptures like the 'Mahabharata' share similar perspectives on the origin of the Vedas. This convergence also suggests that Sanatana Dharma is conveyed by Brahman through the Vedas. 

Besides, the two statements from Manusmriti—'vedo’khilo dharmamūlam' (2.6), signifying 'Veda as a whole is the source of Dharma,' and ‘vedaścakṣuḥ sanātanam' (12.94), indicating 'Veda is the eternal (“Sanatana”) eye'—together affirm this understanding. 

Now, let’s explore this from another perspective. It may be familiar to many that the fundamental texts of Hinduism are categorized as Shruti and Smriti. Shruti refers to the Vedas, which are considered Sanatana; consist of eternal truths. As the composition of God, they hold the status of texts with absolute authority. Manusmriti reinforces this by stating 'Pramanam paramam shruti' (Shruti is the Supreme authority). Given that the Vedas encompass only eternal truths, they do not contain accounts of human deeds, be it of any kings or any sages. Just as the sun is a perpetual presence for Earth, Shruti stands as an eternal guide for all ages. Consequently, the dharma articulated in Shruti has come to be recognized as Sanatana Dharma.

If that is the case, is there a dharma that is not Sanatana? Yes, indeed, this encompasses additional rules and codes of conduct presented by the Smritis, finely attuned to specific periods or particular locations. Being codified by humans, they have to be continuously checked and revised in accordance with the Vedas as ages pass. It is imperative to analyze the prescriptions of the existing Smritis and compose new Smritis in response to the evolving demands of the times.

However, within the Smritis, one may encounter references to enduring axioms. These axioms are thought to be directly derived from Sruti, serving as a representation of Sanatana Dharma. For example, let's consider a verse from Manusmriti.

satyaṃ brūyāt priyaṃ brūyāt na brūyāt satyamapriyam. 

priyaṃ ca nānṛtaṃ brūyāt eṣa dharmaḥ sanātanaḥ. (Manusmṛti 4.138)

Means: Speak truthful words, speak pleasant words, refrain from uttering unpleasant truths, and also avoid conveying pleasant yet untrue statements; this is the Sanatana dharma.

Speaking truthfully and pleasantly is indeed the guidance of the Vedas.

‘satyaṃ bravīmi’ (Rigveda 10.117.6) – “I speak truthfully”; ‘vācaspatirvācaṃ naḥ svadatu’ (Yajurveda 30.1)- “May the lord of Speech make my words pleasant.”, ‘codayitrī sūnṛtānāṃ...sarasvatī’ (Rigveda 1.117.6)- “I invoke Saraswati, the inspirer of words that are both truthful and pleasant.” All these are teachings from Veda. In the quoted Manusmriti verse above, we observe a paraphrasing of these Vedic statements. Therefore, the aforementioned axioms fall under Sanatana Dharma. Speaking truth pleasantly is a timeless counsel applicable to all ages. This principle will remain relevant indefinitely, even in this modern era of artificial intelligence. Therefore, Manu himself stated that the specific notion referred to in Manusmriti falls under Sanatana Dharma.

From the above-cited example, one can comprehend that not all affirmations will fall under Sanatana Dharma simply because they are written in the Smritis. Only the axioms in the Vedas are acknowledged as Sanatana Dharma. 

Drawing from the prevalent belief systems of their time and their subjective perspectives, writers of the past era penned diverse Smritis. Some perspectives have even been interpolated into ancient texts like Manusmriti.

If any person asserts that what is stated in the smritis forms the basis of Sanatana Dharma, it must be rectified by clearly defining the meaning of Sanatana Dharma. 

Concepts that are explicitly mentioned and endorsed in the Vedas can only be considered part of Sanatana Dharma; otherwise, they are not. Hence, in response to allegations that Sanatana Dharma is misogynistic and caste-discriminatory, adherents of Sanatana Dharma should counter such accusations by referring to Vedic perspectives on these concepts. 

One who lives by the principles of the Vedas, but not by Smriti or any other age-old doctrines, can truly be termed as a Sanatani. The finest testimonial for this can be cited from Mahabharata.

na vedānāṃ paribhavānna śāṭhyena na māyayā. 

mahatprāpnoti puruṣo brahmaṇi brahma vindati.

darśaṃ ca paurṇamāsaṃ ca agnihotraṃ ca dhīmataḥ

cāturmāsyāni caivāsaṃsteṣu dharmaḥ sanātanaḥ 

(Mahābhārata 12.271.19-20)

Meaning: “By disregarding the Vedas, by stubbornness and hypocrisy, man cannot attain Parabrahman; for that, he has to rely on the Vedas. Sanatana Dharma is rooted in what is taught in the Vedas for the wise, such as Agnihotra, Darsha-Pournamasa Yajnas, Chaturmasya."

In Bharat, there once lived a man who walked the paths illuminated by the Vedas. He stood uncompromising, never diverging from the Vedic path even in the face of adversities. His decree to mankind was to lead a Vedic way of living. That man, who could truly be called a Sanatani, was none other than Maharshi Dayananda Saraswati. Grounded in the Vedas, he elucidated for people what constitutes Sanatana Dharma and what does not. He often referred to Sanatana Dharma, finely suited for all mankind, as Vedic Dharma. He proclaimed that his religion is none other than the Veda.

In his magnum opus, ‘Satyarth prakash’ he states, “We believe that the Vedas alone are the Supreme authority in the ascertainment of true religion- the true conduct of life. Whatever is enjoined by the Vedas we hold to be right; whilst whatever is condemned by them, we believe to be wrong. Therefore, we say that our religion is Vedic.” (Satyarth Prakash, Chapter 3)

To people who mistook conventionalism for Sanatana dharma, Maharshi Dayananda Saraswati advice so: “You call a usage, which is only six or seven generations old, as the most ancient custom, whilst we call, that custom ancient which has been in vogue from the time of the revelation of the Veda or that of Creation of the world to the present day.” (Satyarth Prakash, Chapter 4)

(Here Maharshi Dayanand used the term “Sanatan” to mean “ancient” in the original Hindi manuscript of Satyarth Prakash)

The contemporary world became aware of the Sanatana doctrines of the Vedas through Maharshi Dayananda. Axioms such as 'arcannanu svarājyam' (Rigveda 1.80.1) (worship the Swarajya) and 'rāṣṭrī prathamā yajñiyānām' (Rigveda 10.125.3) (Rashtra devata is to be worshipped primarily) in the Vedas inspired him to put forth ideals such as 'Swarajya' (Self-rule) and 'Rastrabhakti' (devotion for the nation). His life and ideologies inspired prominent national figures like Mahatma Gandhi, Bal Gangadhar Tilak, Swami Shraddhanand, Lala Lajpat Rai, Veer Savarkar, Bhagat Singh, Subhas Chandra Bose, Mahadev Govind Ranade, Madan Lal Dhingra, Ram Prasad Bismil, and Annie Besant. Sardar Vallabhbhai Patel states of Dayananda Saraswati:

"The greatest contribution of Swami Dayanand was that he saved the country from falling deeper into the morass of helplessness. He actually laid the foundations of India’s freedom. A movement against untouchability, later to be supported by Gandhiji, was launched, and reconversion to Hinduism of the already forcibly converted persons was started. Swami Dayanand put a complete stop to the tendency in those days of preaching adharma in the name of dharma, which had made the Hindu Dharma the laughingstock of the world. Swami Dayanand wiped off the dirt and grime that had settled on the Hindu Dharma. He swept aside the cloud of superstition shrouding it and let in light.”(1)

The final statement by Vallabhbhai Patel holds utmost significance. With India bearing a cultural legacy spanning millennia, the transition from the ancient era of sages to the medieval period of orthodoxy saw the diminishing radiance of Sanatana Dharma, overshadowed by the prevalence of superstitions and various harmful practices. One of such deplorable practices was casteism, accompanied by the scourge of child marriage. Additionally, women were denied access to education, and widow marriage was prohibited by the orthodox men. To serve that purpose, they went so far as to compose and interpolate new Sanskrit slokas into the existing smritis and also crafted entirely new smritis that endorsed the continuation of such harmful practices. 

Dayananda’s advent happened at that phase, when such superstitious practices were at its zenith. He advocated for the Vedas, and based on their teachings, he clearly elucidated the principles of Sanatana Dharma. With citations from the Vedas, he lucidly imparted which principles aligned with Sanatana Dharma and which ones should be discarded and deemed non-Sanatana. He refuted all irrational notions of the latter, defended his perspectives and established them on the basis of the Vedas. He also directed his criticism towards Christianity and Islam.

He emphasized that concepts like casteism are absent in the Vedas and that the caste stratification practiced in his times was entirely inconsistent with the teachings of the Vedas. In the fourth chapter of Satyarth Prakash, he asserts with clear Shruti-Smriti references that Jaati is a distorted and even contradictory form of the Vedic concept of Varna. His viewpoints weren't confined to words; he set out to implement Vedic principles. He taught Vedic rituals to all, regardless of caste. However, how many of us are familiar with Dayananda Saraswati, who conducted the upanayan ceremony for Dalits—symbolized by the sacred thread—and imparted Vedic teachings to them, especially during a time when discrimination was rampant. Could there be a more effective way to eliminate caste discrimination than this?

On the 50th anniversary of Swami Dayanand's passing, Mahatma Gandhi remarked, 'Among the many rich legacies that Swami Dayanand has left us, his unequivocal pronouncement against untouchability is undoubtedly one.' (2)

Dr. B.R. Ambedkar often criticized Gandhi, contending that Gandhi's explanation and interpretation of the Vedic Varna Concept leaned towards fostering casteism. Conversely, Ambedkar appreciated the perspective of Dayananda on the Vedic Varna concept. In his writings, Ambedkar stated, “I must admit that the Vedic theory of Varna as interpreted by Swami Dayanand and some others is a sensible and an inoffensive thing. It did not admit birth as a determining factor in fixing the place of an individual in society. It only recognized worth.” (3)

Among the eristics who argue that 'caste stratification is an outcome of the four Varna concepts in Vedas and therefore, Sanatana Dharma ought to be opposed,' how many possess knowledge of the Vedic Varna concept vindicated by Dayananda Saraswati, an outlook applauded by Ambedkar? How many of the followers of Sanatana Dharma truly comprehend Dayananda's perspective on the Four Varna concept?

Maharshi Dayananda Saraswati not only preached against casteism but also urged his disciples to actively oppose it. His disciples set out to nooks and corners of the nation, dedicated to combating and eradicating caste stratification. One of his disciples reached Kerala and gave leadership to Vaikom Satyagraha. He was Swami Shraddhanand. Ambedkar hailed him as: ‘the greatest and the most sincere champion of the Untouchables’. (4)

Sanatana Dharma is being questioned not only in the context of caste stratification but also due to allegations of misogyny. Indeed, there are instances in smritis and puranas that support such detrimental practices. For instance, Purana asserts, "strīśūdradvijabandhūnāṃ trayī na śrutigocarā," implying that 'women, sudras, and relatives of dvijas are not allowed to hear the Veda.' However, a crucial question emerges: Is Sanatana Dharma in any way related to such injunctions found in smritis and puranas?

Maharshi Dayananda Saraswati who considered Vedas as supreme dictums had confronted such conventional standpoints strongly in his ‘Satyarth Prakash’. He stated, “All men and women (i.e., the whole mankind) have a right to study. You may go and hang yourselves. As for the text you have quoted, it is of your own fabrication, and is nowhere to be found in the Vedas or any other authoritative book.” (Satyarth Prakash, Chapter 3)

After making this statement in Satyarth Prakash, Dayananda further supports his argument by quoting a Yajurveda mantra: 'Yathemam Vacham Kalyaneem...' This mantra stands against the orthodox belief, asserting that all humans, including women, should study the Vedas. Dayananda proceeds to cite another Atharvavedic verse from the famous Brahmacharya Sukta. The verse 'Brahmacharyena Kanya Yuvanam Vindate Patim' emphasizes women's education, stating that a Brahmacharini—a young woman educated in Vedas—finds a Brahmachari, a Vedic-educated youth, as her bridegroom.

On the basis of this Vedic foundation, he further asserts “It follows therefore that girls should also practice Brahmacharya and receive education…Here is an authority from Shraut Sutra: “(In the Yajna) let the wife recite this mantra.”. Was she not a scholar of the Vedas as well as of other Shastras, how could she in the Yajna recite the Vedic mantras, with proper pronunciation and accent, as well as speak Sanskrit? In ancient India, Gargi and other ladies - jewels among women- were highly educated and perfect scholars of the Veda. This is clearly written in the Shatapatha Brahmana. Now if the husband be well-educated and the wife ignorant or vice versa, there will be a constant state of warfare in the house. Besides if women were not to study, where will the teachers, for Girls’ schools come from?... The Kshatriya women in ancient India, used to be well-acquainted even with military science, or how could they have gone with their male relations and fought side by side with them in battle fields, as Kaikeyi did with her royal husband Dasharatha… As men should, at the very least, learn Science of Grammar, Dharma and their profession or trade, likewise should women learn Grammar, Dharma, Medical Science, Mathematics and the Mechanical and fine arts at the least…” (Satyarth Prakash, Chapter 3)

This gynocentric perspective is evident throughout his Commentary on the Vedas. The renowned author of the best-selling work ‘Sapiens: A Brief History of Humankind,' Mr. Yuval Noah Harari, offers insightful observations on Dayananda Saraswati in his book Homo Deus: A Brief History of Tomorrow.' He states: 'Dayananda often interpreted the Vedas in a surprisingly liberal way, supporting, for example, equal rights for women, long before the idea became popular in the West.'

These were not merely the subjective standpoints of Dayananda. His significant contribution to Indian society lies in his manifestation of Sanatana Dharma. He presented the true essence of Sanatana Dharma in a just and distinct manner. Contemporary society should acquaint itself with these Sanatana doctrines, which serve as a progressive, rational, and exceptional guide. When viewed through the lens of Dayananda, many allegations raised against Sanatana Dharma appear to be erroneous. Therefore, it is imperative to study the philosophies espoused by Dayananda in this era.

In figurative terms, Sanatana Dharma functions as the sturdy trunk of the vast tree that symbolizes Hinduism. The Veda acts as the foundational root from which this trunk, representing Sanatana Dharma, emerges. The diverse branches that sprout from the trunk symbolize the various traditions of Hinduism that have originated from and diverged out of Sanatana Dharma. Those opposing Sanatana Dharma are undoubtedly among those who seek to uproot Hinduism. Maharshi Dayananda Saraswati, who left behind a powerful intellectual weapon for the followers of Sanatana Dharma to defend against such offensive attempts, should and must be studied with utmost importance.

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1. Source: The Hindustan Times, 11 November 1950, quoted from 'Paropkari' magazine, February- 2014, 1st issue.

2. Dayanand Commemoration Volume (1933): Sarda Har Bilas, p.1.

3. A Reply to the Mahatma by Dr. B. R. Ambedkar, THE ANNIHILATION OF CASTE, 9.2.

4. Dr. Babasaheb Ambedkar Writings & Speeches Vol. 9. Dr. Ambedkar Foundation. 1991. pp. 23-24.

* Excerpts from Satyarth Prakash have been adapted from the English translation by Dr. Chiranjiva Bhardwaja.