Pandit Dr G A Tularam - Vedas
Vedic literature and Swami Dayananda Saraswati: a revival of the ancient Vedic
tradition
Gurudeo Anand Tularam
Faculty of Science, Environment, Engineering and Technology
Griffith University
Brisbane Australia
“Sarweshaamewa daanaanaam brahmadaanam vishishyate”
(The most important gift one can give is to teach the Vedas; Manu, 4/233)
Vedas are the ancient scriptures of India that have been from time immemorial orally transmitted and later
written in Sanskrit language. The vast literature forms the basis and source of the Vedic philosophy and
thought (Brown, 2010). The mantras in each of the sections of the Vedas relate to each other and can be
interpreted in terms of “adhidevika” (universal - planetary systems), “adhibhautika” (earthly systems) and
“adhyaatmika” (yogic, spiritual, God and soul systems) as they relate to our human existence. The key to
mantra interpretations had been lost to history (Rijken van Ols, 2006; see The Secret Doctrine). The Vedic
tradition however is today more or less referred to as the Hindu tradition. Although the Hindu name appears
inappropriate the label is now common in the literature. It is probably for this reason that most have lost
sight of the beginnings of the word “Hindu” itself. Sindhu, Saptasindu and Indus are names of rivers in
ancient India and such names appear to be linked to the word Hindu. Moguls ruled India for a long period of
time and it seems that they gave this name to the people of the Indus Valley.
It is well known that the Vedas are the most ancient of all Indo-European religious and philosophical
traditions much of the literature dating before the Greeks by centuries. A complete understanding of the
ancient Indo-European religions and philosophy may therefore be achieved by studying the Vedas, if only to
understand the early spirituality and tradition of the Aryans. However to do this one must study and examine
the mantras in the Vedas in light of the time period and more particularly the context in which they are
based. A literal translation often loses the essence of the ancient knowledge presented in the form of
mantras. Nonetheless, Vedas remains central for those interested in learning about deeper spiritual inquiries
of humans (Dayananda, 1875; Radhakrishnan, 1977; Rajaram and Frawley, 1995; Frawley, 1999).
Figure 1: Vedic Scriptures
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Although the Vedas are accepted as the final authority on Vedic Dharma many have failed to demonstrate its
significance worldwide (see Figure 1for a historical time line). In fact, in the past most have paid scant
attention if any to the Vedas in India itself; for example, in his translation of Gita, Swami Chidbhavananda
(1983) omits mentioning the Vedas in his introduction, by claiming that the fundamentals of the Vedic
religion is to be found in the Upanishads, and the essence in Bhagavad Gita. While the latter texts are also
Vedic and therefore important, such omissions of due credit to the Vedas over time have caused mistaken
beliefs amongst religious followers. For example, Gita later says, “know karma to have risen from the Veda,
and the Veda from the Imperishable. Then all-pervading Veda is therefore, ever centred in Yajna” (Gita,
3/15; Chidbhavananda, 1983). After noting the loss of the significance of the Vedas, Shri Ramakrishna Math
group said, “to ignore Vedas in our enthusiasm for Vedanta is to forego the capital for the sake of interest”,
(for more see Bose, 1977; p. ix). Both of these are presently regarded as authorities or important sources of
knowledge for modern Indians even when they can be questionable due to loss and contamination over time.
The “fundamentals” of the Vedic religion are found in the Vedas and its appendices or related texts (for
some examples, see Upanishads; Mundako Upanishad, 1/4, 5; Manu, 1/7, 2/10, 2/13; Padam Puran (10/8:
Vol. 2, p. 73); Vayesheshika, 1/1/3). Apart from the Vedas, all else are either expositions or elaborations for
clarity and understanding of the ideas presented in the Vedas (see Dayananda translations of Vedas). The
mantras are abstract formulations each worthy of pages of exposition. In fact, all other subsequent literature
pertaining to the Vedas are but derivations and/or interpretations and reinterpretations over time; for
example, the Isha Upanishad is copy from the Yajurveda (Yajurveda, Chapter 40; for Brahmavidya see
Rigveda, 7/72/4-5; for Yoga see Rigveda, 9/93/1; for Havana see Rigveda, 7/73/3; for music see Saamaveda
etc)
Inappropriate attention to detail presented in the Vedas has led to many difficulties over time. It seems that
the Vedas had been forgotten or ignored but now there is an interesting change has occurred in India and the
world. Consider the earlier forgotten name of India, namely “Aryavrata”; this name is mentioned in all
ancient texts and importantly among others Ram was always referred to as “Aryaputra”. Today most prefer
Bhaarat, Hindustaan, and India. While India is a today’s reality, it should not be forgotten that already
named cities such as Bombay, Calcutta, and Madras have now been renamed as Mumbai, Kolkata and
Chennai. Clearly there was an “inner” need to restore originality to the names of places and cities and one
can suggest a number of other changes as well.
Inappropriate attention to detail in the Vedas has led to confusion about the word “Arya”. A re-examination
of the Sanskrit meaning of the word is useful. Arvind Gosh’s (1993) writes:
The word Arya expresses a particular ethical and social order of well-governed life,
candour, courtesy, nobility, straight-dealing, courage, gentleness, purity, humanity,
compassion, protection of the weak, liberty, observance of social duties, eagerness of
knowledge, respect for the wise and the learned and the social accomplishment. There is
no word in human speech that has a nobler history (Arya, Vol 1, p. 63).
It seems that colonialism has made Indians from different traditions dislike the label “Arya” in India. The
“divide and rule” policy separated the north from the south of India with south believing they were the
original Indians. The lack of critical attention to the Vedas could be blamed for this but the Aryan invasion
theory has equally played a part in India and its psyche (most Indians don’t know their heritage – see
Michael Wood in http://www.youtube.com/watch?v=x9tWfYs_0BY). For example, Dales (1962) argued
that the excavations at Harappa and Mohenjo-daro prove that a massacre had taken place at these townships
by invading armies (Aryan nomads).
In contrast, Renfrew (1988) makes the following comments about the meaning and interpretation of Rig
Vedic hymns:
Many scholars have pointed out that an enemy quite frequently smitten in these hymns is
the Dasyu. The Dasyus have been thought by some commentators to represent the
original, non-Vedic-speaking population of the area, expelled by the incursion of the war
like Aryas in their war-chariots. As far as I can see there is nothing in the Hymns of the
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Rigveda which demonstrates that the Vedic-speaking population were intrusive to the
area: this comes rather from a historical assumption about the 'coming' of the IndoEuropeans. It is certainly true that the gods invoked do aid the Aryas by over-throwing
forts, but this does not in itself establish that the Aryas had no forts themselves. Nor does
the fleetness in battle, provided by horses (who were clearly used primarily for pulling
chariots), in itself suggest that the writers of these hymns were nomads. Indeed the
chariot is not a vehicle especially associated with nomads. This was clearly a heroic
society, glorifying in battle. Some of these hymns, though repetitive, are very beautiful
pieces of poetry, and they are not by any means all warlike.
...When Wheeler speaks of the Aryan invasion of the Land of the Seven Rivers, the
Punjab’, he has no warranty at all, so far as I can see. If one checks the dozen references
in the Rigveda to the Seven Rivers, there is nothing in any of them that to me which
implies an invasion: the land of the Seven Rivers is the land of the Rigveda, the scene of
the action. Nothing implies that the Aryas were strangers there. Nor is it implied that the
inhabitants of the walled cities (including the Dasyus) were any more aboriginal than the
Aryas themselves. Most of the references, indeed, are very general ones such as the
beginning of the Hymn to Indra (Hymn 102 of Book 9).
In earlier times, Elphinstone (1841) (first governor of Bombay Presidency, 1819-27) in his History of India,
wrote:
It is opposed to their (Hindus) foreign origin, that neither in the Code (of Manu) nor, I
believe, in the Vedas, nor in any book that is certainly older than the code, is there any
allusion to a prior residence or to a knowledge of more than the name of any country out
of India. Even mythology goes no further than the Himalayan chain, in which is fixed
the habitation of the gods...
...To say that it spread from a central point is an unwarranted assumption, and even to
analogy; for, emigration and civilization have not spread in a circle, but from east to
west. Where, also, could the central point be, from which a language could spread over
India, Greece, and Italy and yet leave Chaldea, Syria and Arabia untouched?
Elphinstone further stated:
There is no reason whatever for thinking that the Hindus ever inhabitated any country
but their present one, and as little for denying that they may have done so before the
earliest trace of their records or tradition.
So what these eminent scholars have concluded based on the archaeological and literary
evidence that there was no invasion by the so-called Aryans, there was no massacre at
Harappan and Mohanjo-dara sites, Aryans were indigenous people, and the decline of
the Indus valley civilization is due to some natural calamity.
Rao’s (1944-88) discovery of Dwarka city is significant and evidence that further questions the Aryan
invasion and indeed its proposed date of 1500BC. This discovery establishes the authenticity of Mahabharat
war and antiquity of Mahabharat and Ramayana periods. The remains have been dated 3000BC to 1500BC.
In Mahabharat's Musal Parva, Dwarka is mentioned as being gradually swallowed by the ocean. Krishna
warns the residents of Dwaraka to vacate submerging into the sea. The Sabha Parva provides an account of
Krishna's running away from Mathura with his followers to Dwaraka to escape continuous attacks. The
above confirms the historical facts of Mahabharat more than its religious significance as often believed.
Although it may be that religious ideas can be inferred from the behaviour of Krishna as he runs away from
war to save lives (see Gita for details of philosophy of the Vedas related to wars).
Max Muller was the first to popularize the Aryan racial theory in the middle of 19th century however when
challenged on whether “Arya” denoted a racial people in the Vedas, he changed and argued that what he
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meant was that Aryan was a linguistic family, not applied to a race. But according to Agrawal (2003) the
damage was already done.
Agrawal (2003) writes about the more recent findings and its implications:
Since the first discovery of buried townships of Harappa and Mohenjo-Daro on the Ravi
and Sindhu rivers in 1922, respectively, numerous other settlements, now number over
2500 stretching from Baluchistan to the Ganga and beyond and down to Tapti valley,
covering nearly a million and half square kilometers, have been unearthed by various
archaeologists. And, the fact which was not known 70 years ago, but archaeologists now
know, is that about 75% of these settlements are concentrated not along the Sindhu or even
the Ganga, but along the now dried up Saraswati river. This calamity - the drying up of the
Saraswati - and not any invasion was what led to the disruption and abandonment of the
settlements along Saraswati river by the people who lived a Vedic life. The drying up of
the Saraswati river was a catastrophe of the vast magnitude, which led to a massive
outflow of people, especially the elite, went into Iran, Mesopotamia and other neighboring
regions. Around the same time (2000-1900 BC), there were constant floods or/and
prolonged draughts along the Sindhu river and its tributaries which forced the inhabitants
of the Indus valley to move to other safer and greener locations, and hence a slow but
continuous migration of these highly civilized and prosperous Vedic people took place.
Some of them moved to south east, and some to north-west, and even towards European
regions. For the next thousand years and more, dynasties and rulers with Indian names
appear and disappear all over the West Asia confirming the migration of people from East
towards West. There was no destruction of an existing civilization or invasion by any
racial nomads of any kind to cause the destruction or abandonment of these settlements.
Talageri (2003) argued that the location of the original homeland of the Vedic Aryans in the interior of
northern India recorded in both the Rigveda and the Puranas can not be disproved. Therefore, the invasion
theory has been questioned by many (Agrawal, 2003; Rajaram, 1993; Rao, 1991; Rajaram and Frawley,
1995; Renfrew, 1988), see bibliography). Notwithstanding, India had the first University and was
considered the centre of learning that taught 64 subjects (Takshshila University, 1200-300 BC) located at
Takshila (now Pakistan). It is then not surprising that the literature on religion, mathematics, law, surgery
and sex all appear very early in India. Historians now accept that there is much to uncover yet in ancient
Indian history (Struick, 1987, Joseph, 2000, Occonnor and Robertson, 2000).
Research shows that there is a lack of evidence of an ancient Vedic tradition, culture, language, mathematics
and medicine elsewhere outside of India in ancient times (Note India was most of Afghanistan, Pakistan,
India, and many of Eastern Asia countries). The vast areas in which ancient Indians lived can be verified by
linguistic evidence of eastern countries. Place and personal names provide clues in that cities and countries
such as Singh-a-pur - Singapore (compare the name of persons - Singh and city- Jaypur in present India),
Burma (Brahma), Java (jiva or soul), Sumaatra (Su – maatra compare Su as a qualifier in Sanskrit, and the
word maatram - mother) are related to Sanskrit based names. There is evidence of ancient Indian temples in
many eastern countries such as Brunei, Bali, Vietnam among others. If explored in detail names of
individuals in Burma, Thailand, Bali and Brunei provide evidence of an ancient Sanskrit base. Clearly, a
study of linguistics will show that Indonesian names also provide evidence of their ancient Indian heritage.
Given that there is evidence of Indian movement towards East then there should also be equal evidence of
their move towards the West. Indeed they did as noted by the Buddha statues recently destroyed by Taliban
in Afghanistan.
Importantly, evidence exists that show similarities of western languages to Sanskrit and early historians
suggested Western Germanic origin of Sanskrit. This could equally be otherwise and evidence more likely
suggests a Vedic origin instead. Sanskrit is a technically advanced linguistic achievement and it is known
that the transfer of knowledge occurred outwards of India more than inwards in ancient times (Brown, 2007).
Translated texts have been found in Arabia and China referring to the ancient Indian numbers and methods
(see Sharma’s, 2009; (http://www.scribd.com/doc/12794819/Bhu-Dev-SHARMA-Origins-of-Math-inVedas). Clearly, knowledge did spread and there are strong similarities noted between ancient Indian
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philosophy and that of Greece. An obvious example of spreading outwards but to the East from India was
Buddhism. In the west, Vedic arithmetic, zero, algebra and other scientific advances were taken to countries
such as Arabia, Greece. Some texts now show evidence of Indian works as far as China (Bailey and
Borwein, in press; Sharma, 2009). It must be emphasized that this is not to say that India was not influenced
equally by others however the knowledge that the ancient Vedic Indians had developed was remarkable and
useful more generally. Evidence of knowledge flowing into India in later centuries does exist when Moguls,
Chinese and English came to India.
Over the years, the ancient Vedic literature was lost and became rather ritualistic and possibly unrelated to
daily life of the times. The rituals of these earlier times exist even today as the majority fail to realize the
essence of the Vedic knowledge. Few integrated and comprehensive accounts of the historical literature are
presently available. The historical texts that exist often contain inappropriate accounts of Indian history and
many continue to quote authors such as Bell and others rather than refer to more recent works of Joseph
(1991, 2000), Occonnor and Robertson (2000) or Bailey and Borwein (2010), Plofker (2007), among others.
For example, the number system today is referred to by most as Arabic and development of algebra its name
is attributed to Alkwarizmi rather than Aryabhata (Bailey and Borwein, 2010) even when there is now
evidence that directly links of Arab works to Indian algebra (Eves, 1985). In fact, much of the mathematics
taught in classrooms of today existed in Bhaskara’s (1100 AD) in Vedic times. Clearly, the Indian literature
presented in the past must have provided confusing accounts not recognising the importance of Aryan
achievements not only in philosophy and religion but also in the sciences when compared to other
civilizations and this influenced the continuing of a colonial Indian thought (Tularam, in press).
The colonial legacy left “negativeness” towards Vedic Aryans in India particularly expressed in the South,
due to ignorance of their heritage and background in mathematics, philosophy and scientific achievements.
Such misunderstandings have flowed into everyday life of Indians. For example, the universal Vedic
greeting “Namaste” – a greeting always used in ancient times meaning “with all my bodily strength and
spiritual powers I bow down and welcome you and I accept you in my heart”. This particularly Indian
greeting is done differently to the shaking of hands; rather joining palms of each hand and facing the person
with thumb pointing towards the believed position of the soul greets another soul. Clearly, such a greeting
comes from a different philosophical position when compared with the shaking of hands of the west.
However due to lack of knowledge this particular greeting has not been accepted even by many Indians for
they feel it is Vedic and not Puranic. Some Indians continue to believe Purana is the oldest literature and
thus possesses a higher authority compared to Vedas. However, from the Vedas we also get the “sacredness
of the cow” that is well accepted and regarded all over India; while as noted above the “Namaste” greeting
being less accepted and sometimes changed to “Namaskaar” just to make it more acceptable. It is to be noted
however that “Namaskaar” is strictly not a greeting word to be exchanged between two and thus
grammatically incorrect. It is correct to say “Bachhe pandit ko namaskaar karo”- this is the correct manner
in which to use “Namaskaar”should be used. It is grammatically correct also to greet pandit in the following
manner: “Namaste panditjii” rather than “Namaskaar panditjii” speaking in technical Sanskrit terms.
Importantly however, today the “Namaste” greeting is becoming universal in India and overseas; and so just
as Mumbai, Chennai and Kolkata are now reality of India, it seems “Namaste” will again become the
universal Hindu greeting of the future it seems but it has taken some effort to achieve this.
Information age has gathered momentum and it is important for the public to be critical of all information
including that on the “internet” if they are to make well-informed decisions. The “small world” concept is
now a reality and our new global economy has made it necessary for all to be more accepting of our human
differences. For the Hindus this should not be a modern concept for it is deep rooted in the Rig Veda
mantra: “Krinvanto vishwam aryam”, that is, make our world one and noble. It is to be noted that this does
not mean capture the world by force and make it one but rather teach the world the meaning of Arya.
Clearly, no colonial aspirations existed in ancient India but rather treating visitors as “God” and being very
accepting of others has been a hallmark of Indian tradition and this has been noted many times in India.
Statements such as “There is only one truth yet it is called many names” and “May our minds be one may our
thoughts be one and may we work together to achieve goals” are found in mantras of the Vedas (Tularam,
2003). It is clear that rather than understanding a rich Vedic heritage many Hindus today have questioned
their own beliefs as they should but mainly due to a lack of general knowledge regarding ancient history it
seems (see historian Michael Wood’s interview on BBC, 2009).
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But how does one examine the universality when conflicting views exist; for example, the caste system that
has haunted Indians. The “varna” or “caste system” (Brahmins, Kshatriyas and Vaishyas and Shudra) has
been misinterpreted and misunderstood not only by the West but also by Indians themselves; for example, if
varna refers to the colour of skin then which of the colours refer to the four types; if they represent upper and
lower castes why four and which are upper and which are lower etc. There are a number of misconceptions
and to understand varnas as used in ancient times interested researchers should read Chapter 4 of the text
“Sanatana Dharma” by Besant (1974) and Dayananda (1875, 1972). In Vedic times it was said that “Janmaa
jaayete shudraha samskaaraad dwija uchyate”; that is by birth one is shudra and by samskaara she or he
becomes twice born (a person improves their level or rises above by becoming a learned person). In fact
varna refers the work or occupation or belonging to a group of workers such as lawyers or doctors (see Gita
(16/41/1), Manu (2/157-158; 10/65), Mahaabharata Vanaparvan (180/21-26; 313/108), Padama Purana (Vol.
1: p. 22-23); Vishnu Bhaagwata (7/11/35) all state the same). It is well accepted that all types of vocations
and sections of a society are needed for a fruitful functioning of a whole and this indeed did occur in ancient
times. Most outsiders know India by the cast system and to correct this there is a need to educate others
about varna’s true meaning amongst the Vedic Indian and this demands a revolutionary movement that has
occurred in India from time to time.
Together with problems and contradictions there are also achievements in the study of science and how it
related to the Vedic religion. In the Vedic tradition religion and science go hand in hand and that a book on
surgery or mathematics in very early times in India is evidence of this. In the Vedic system, it is argued that
only after numerous births and deaths does a soul reach more advanced level; this may be compared with the
theory of evolution in totality (of the soul, body, mind etc). In the Vedic tradition, the theory of
reincarnation and law of karma may explain reasons why student as young as 12 can achieve PhD or why
some can remember in their past life’s activities under hypnosis. Vedic attempt to understand both the
physical and spiritual world has been a key to their success in many areas of science including the first ever
law book (Manu Smirtii) and aspects of psychology at such as early stage of human history (Tularam, in
press). The concern for the air, water, earth and indeed the environment in terms of care for all life on earth
including the aim for a long human life of more than 100 years are well documented in the Vedas and the
related literature.
Great strides were made in science knowledge in ancient times and the Vedic philosophical advancements
can be attributed to their applied but also an abstract approach to world view. Most of the knowledge gained
during that time related to religious needs, which deeply involved an understanding of both the physical and
spiritual worlds (Tularam, in press; Plofker, 2007). The ancient Indian literature is therefore worthy of
further study if only to understand how and why the Vedic Aryans may have reached the higher intellectual
goals in both science and religion at the same time at such an early stage in human history. The evidence
presented in earlier paragraphs confusion amongst Indians themselves and this is the major reason for
undertaking such an analysis and re-examination of the ancient literature. A serious in depth critical and
scientific study of ancient Indian history is yet to be published and this forms the motive and an impetus for
the author to attempt such a difficult paper to address the various aspects of Indian ancient history.
Essentially, this paper aims to develop an understanding of India’s past in short in terms of an overview with
larger picture in mind.
In the earlier times, revolutionary movements such as the Brahmo and Arya Samaaj – back to the Vedas,
movements appear to have helped the country reflect, introspect and become independent before moving
forward with time. In modern times of new enlightenment and prosperity more critical work is being done.
Recent scholars in India and abroad such as the author are undertaking critical research regarding knowledge
pertaining to the Vedas to place the ancient Vedic Indian heritage to a proper place in history of
civilizations. For example, Vishwanathan’s text “Am I a Hindu” and Kumar’s (2003) “Know thy Vedas” are
some attempts. The new resurgence in Vedic research is what has occurred today but it apparently seems
that Maharishi Dayananda Saraswati (1824-1883) had attempted this earlier. Today the historians, scientists
and mathematicians over the world are interested in finding out what is essentially in the Vedas and related
texts to more deeply understand what the mantras refer to.
The current attempts for an in depth analysis of the Vedas resembles in most part to what Maharishi
Dayananda Saraswati (1824-1883) did earlier. His attempt can be seen in the “Satyaarth Prakash” (1875)
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and “Rig-Vedadi-Bhashya-Bhumika” (1958) including many others (see details about all his work in
Radhakrishnan, 1977, 2006). Some criticism has been posed regarding the content of the first book in that it
includes rules for sex and marriage related works thus calling Dayananda a sex therapist. On the contrary,
there is far and much more in depth work than simply some rules based on ancient texts (Manusmirtii).
There is a more holistic, detailed and critical, and a rather comparative attempt to show state of life,
religions, beliefs and politics in India at that time and Vedic times. Brahmins and teachers in India noted the
change of lifestyle in India blamed it to the more than 800 years colonial rule and this in turn formed the
main impetus for all of Dayananda’s works.
The criticism above is also unacceptable in that any text on truth (as the name “Satyaarth Prakash” suggests
and stands for the light of the truth) indeed all aspects of human life-truths must be revealed and this the text
does this about India for that time period as do all great reformers (Gurumaa, 2009). It must be remembered
that India had been governed by Islamic and British rule for more than 800 years in total. If considered
rationally one would expect most of the ancient Vedic ideas would be totally wiped out given the many
centuries of rule but this did not seem to occur for India maintains its vegetarianism, Hinduism and many of
its ancient beliefs till today although aspects of it may be very ritualistic. Indeed, this may be expected
given the loss and contamination of ancient knowledge over centuries of rule. The nature of Hinduism
practised in Bali appears to be an excellent example of how a belief system changes over time. An in depth
study of ancient history of influence of Hinduism in Indonesia, Bali, Brunei is yet to be written.
However, the new Vedic studies and current reform movements (Gurumaa, 2009 – Shakti Movement for
Girls, etc) reflect the fundamental thoughts and ideas of those presented by Dayananda Saraswati (1875),
often referred to as the “most renowned Indian reformer and revolutionary thinker of the 19 th century”. As
will be shown, Dayananda’s contribution was rational and based upon scholarly research extending over 20
years (see Bakshi, 2005; Pandey, 1985; Prakash, 1935; Pruthi, 2004: Radhakrishnan, 1977 among others see:
http://www.aryasamaj.com/enews/mar08/swamiji.htm:http://www.angelfire.com/me2/snehfromfiji/dayanand
a.html:http://www.answers.com/topic/swami-dayananda-saraswati:
http://www.newworldencyclopedia.org/entry/Dayananda_Saraswati).
In his works, he presented ideas that were challenging for his time but insightful with in depth
interpretations of ancient texts thus unlocking a key, culminating in the movement known as Arya Samaaj.
In the main, his texts deal with the scientific and religious content of the Vedas that may have been
overlooked or missed by Max Muller and others. Many of ideas presented in the recent books by
Vishwanathan’s text “Am I a Hindu” and Kumar (2003) “Know thy Vedas” can be found in Dayananda’s
analyses. With over 60 publications, the “Rig-Vedadi-Bhashya Bhumika” is recommended to academic,
religious and Vedic scholars of modern times. More of Dayananda’s philosophy and thoughts can be
examined by reading “Commentaries on Rigveda and Yajurveda”, “Astadhayayibhashya” (Panini's
grammar) and others (see Appendix).
Swami Vivekananda (1863-1902) continued the work on the Vedas but his focus was more on the
Upanishads. Vivekananda delivered lectures on Vedas and Upanishads mainly in English to the West that
generated a high level of interest in Vedic Dharma. Of the praises that Swami Vivekananda had for
Dayananda (1824-1883), he labelled a single criticism arguing that he had concentrated on Vedism (that is,
Rig Sama, Yajur, and Atharwa Vedas). However, as we know now, Vedas indeed should have been indeed
the focus rather than Upanishads for the latter being composed from mantras in the Vedas in the first place.
Moreover, in all of Dayananda’s writings and orations, the Swami referred to and quoted widely from many
ancient texts. He was also known for his mastery of the Vedic, Upanishadic and the general Sanskrit
literature. For example, in “Satyarth Prakaash”, he quoted from almost all ancient texts that needed serious
investigation if researchers wanted to pursue further research of Vedic Dharma. Among these texts, he
included Vedanta and Yoga Sutras, the six systems of Indian philosophy ((Shamkhyaa, Yoga, Nyaya,
Vaisheshikaa, Purva Mimaamsaa or Mimaamsa, Vedantaa) and the main Upanishads (essentially, Ishaa,
Kena, Katha, Prashna, Manduka, Maandukyaa, Taittiriye, Brihadaranyaka, Chandogya, Swetaashwatara); all
of which Vivekananda believed Dayananda had considered less important as noted above.
On the issue of contamination however, Dayananda outlined some texts that he felt students should not focus
upon in detail given that they were in large parts, in contradiction of the Vedic principles and the fact that
the texts may have been written after much of the religious knowledge was contaminated or lost from
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ancient India. Also, during 800 years of non Indian rule there would be some natural loss in addition loss
could also be due to some ill motivations of Islamic and Christian rulers (Lal, 1992). Therefore, it can be
safely assumed that texts may have been tempered with over the centuries. In his works, Vivekananda
referred mainly to Vedantic and Upanishadic teachings and it is likely that he was largely unaware of
Dayananda’s Sanskrit knowledge base or his works more generally, given Vivekananda was only twenty
when Swami Dayananda died. Even if Vivekananda was correct in his criticism, Dayananda can still be
excused for not solely focusing on Upanishadic thoughts per se in every lecture given that his task was
rather large. Dayananda had to change the existing Indian framework of thinking frame from a colonialist to
the ancient Vedic (yet seemly more modern way) given that India had been under Islamic and English rule
for more than 800 years. A revolution was required and he achieved this in a rather short period of his
public lifespan.
A critical examination of Dayananda’s books and presentations all show a constant reference to the Vedantic
and Upanishadic literature in any case. In effect, Dayananda believed that there was no real contradiction in
Vedism (That is, Rig Sama, Yajur, and Atharwa Vedas) and Vedanta (see Satyaarth Prakash and other
texts). Much of what Dayananda said is in line with the Vedantic literature apart from a few “sticky” points
that have caused confusion over time; such as the issue of Dvaita (Dualism) and Advaita (Nondualism); the
question arises which is to be accepted. He believed the problem was of inappropriate understanding of the
mantras and different interpretations that provided the impetus for various positions or movements
mentioned above. For the first time, Dayananda argued for a third case namely, “Triadism”, which he
suggested was substantiated by the Vedas (a tree with two birds one eating the fruit the other simply
watching over). Triadism refers to the universal soul (God), individual soul (jiva) and matter (prakriti) as
separate unborn and eternal entities. This is constantly confirmed in the scriptures. It is also important to
note that according to Vedic tradition, the jiva is not aatmaa. Aatmaa is jiva’s shakti or energy, that is,
God’s energy in the soul (jiva) and it is how the jiva functions. It is the jiva that seeks moksha. Dayananda
saw God and soul and matter as three aspects without beginning or end. This is probably why jiva is often
referred to as jiva-aatmaa.
Advaita considers union of God and soul (jiva) for the purpose of moksha but Dayananda argued that given
that God is the absolute truth where as the individual soul can be due to error, whatever level of
sophistication or not a soul may reach. The two cannot be in union or become one for any period of time for
then God would include a part that may be due to error so to say. It is most important to note that “praapta”
(as used in Rig Veda mantras and Upanishads) is not the same as “in union with”. Attains is more
appropriate meaning of “praapta” - the soul attains its goal, that is, moksha and this may be achieved within
one’s lifetime (see Kath Upanishad). Dayananda also argued that moksha is the goal for a soul not for God.
If God and soul are in union or one or become one, then one could ask “who is experiencing moksha, the
soul or God?” God being together (in union) with the soul is also therefore experiencing whatever the soul is.
Clearly, God has no such goal of attaining moksha so there is an apparent contradiction. Dayananada
examined such views critically and postulated a novel idea that would not allow contradictions of critical
concepts but was in line with and verified by the Vedas as noted earlier.
Although the triadic view of three unborn and unending entities appears logical and substantiated by the
Vedas, equally, the Advaita and Dvaita ways of comprehending the whole and rely on the Vedanta sutras,
and thus worthy of study as recommended in the “Satyaarth Prakaash”; if interpreted appropriately,
Dayananda noted that was in fact no contradiction. Similarly, each of the six systems of philosophy or ways
of thinking about nature and creation is also recommended for further study and analysis (Shamkhyaa, Yoga,
Nyaya, Vaisheshikaa, Purva Mimaamsaa or Mimaamsa, Vedantaa). As noted earlier, a critical study of
ancient Vedic literature is not easy due to loss or contamination. For scholarly and academic purposes, strict
criteria are needed so that the contaminated literature may be filtered and lost may be inferred from evidence.
For the first time, Dayananda developed a stringent criteria system based on grammar, linguistics and
agreement of content and concepts to determine suitability of texts to study Vedism per se (see his work on
Astadhayayibhashya” on Panini's grammar and other Bhashyas). This is not to say that other texts should
not be read, but on the contrary, he argued that all texts should be read to determine suitability, relevance or
authenticity.
In this regard, “Shrimad Bhagwatam” as explained by Prabhupada (1983) or similar texts are not to be
included upon rational analysis even though the text proves that the ancient name of India was Aryavrata (p.
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180). The book contains some material supported by the Vedas but there is much more in contradiction of it.
Whether the actual events reported in Shrimad Bhagwatam actually occurred or not is not relevant, the
essential argument concerns the consistency and continuity of ideas of the time; that is, whether the content
is in line or against the Vedas upon which it was supposed to be based. If the concepts and ideas are not in
line, the text has to be critically examined for its inappropriateness keeping in mind that India had been under
foreign rule for more than 600 years; a rather long period of time in wihch they not allowed to practice their
religion and traditions during certain periods.
In Shrimad Bhagwatam, Prabhupada presents stories involving human (p.217-218) and animal sacrifice
(p.237-238, 260). He supports the authenticity of the story by arguing that all ancient cultures performed
such sacrifices so the Aryans must also have done it to gain favour of their demigods. Not only
Prabhupada’s, but authetic Shrimad Bhagwatam (9/8/29-30) also confirms the above and for this reason the
Shrimad Bhagwatam (3/29/21-22) should be read carefully by all and placed under closer and rather critical
analysis. It is of interest to note that Prabhupada accepts the existence of animal sacrifice even when the
Puranas say:
Tirthesu pashuyajyeshu kaasdthapaashaanmrinmaye I
Pratimadao mano yeshaam nara muddhachetasa II
In other words, those who perform animal sacrifice should be considered the lowest form of humans on earth
(first line). I will leave the reader to research the detailed meaning of the second of the above statement for it
is truly worthy of critical analysis. There are many other quotes that are relevant, some as old as the
Yajurveda (approx. 1500 BC): “You must not use your God-given body for killing God's creatures, whether
they are human, animal or whatever” (Yajurveda, 12/32); “Having well considered the origin of flesh-foods,
and the cruelty of fettering and slaying corporeal beings, let man entirely abstain from eating flesh”
(Manusmriti, 5/49-56); “The purchaser of flesh performs himsa (violence) by his wealth; he who eats flesh
does so by enjoying its taste; the killer does himsa by actually tying and killing the animal. Thus, there are
three forms of killing. He who brings flesh or sends for it, he who cuts of the limbs of an animal, and he who
purchases, sells, or cooks flesh and eats it - all of these are to be considered meat-eaters.” (Mahabharata,
Anu. 115/40); Manu states that all meat-eaters are equally guilty and that they can not reach moksha; “By not
killing any living being, one becomes fit for salvation.” (Manusmriti, 6/60).
The question then asked is whether statements made in the above text are appropriate. There is little doubt
that some statements made in the Shrimad Bhagawatam and Puranas are Vedic and appropriate, yet
interestingly, the opposite is being followed by most: for example, “Pratimadao mano yeshaam nara
muddhachetasa” as noted above. At the same time, although such texts appear to be pseudo-historical
accounts of ancient Indian Kings and their households, many accept it as an authority on religion. Ancient
kings were religious, did great deeds and conducted religious ceremonies but this does not make them
authorities on religion. Another example is found in “Ram Chaalisa”, in which it is written, “Raam naam
hain aprampara, charovedan yahi pukara” suggesting that four Vedas confirms that the most important
name of God is Ram (Jagdishwaranda, 2001). However, verification of this is yet to be found in the Vedas
by the author or any other researcher. Phrases such as “Ram smara” or “Shiu smara” or “Krishna smara”
certainly do not appear in the Vedas. Instead, there are other names depending on attribute of the creator and
the most important of which is “Om”. Therefore one notes “Om krito smara” in the Vedas (see Yajurveda,
40/15). It is important to consult all texts and make an informed decision. In this regard, there are other
quotes given Purana’s that need thorough analysis such as Bhagwat Purana (10/84/13), Brahmawayewarta
Purana should (37/32), and Padam Purana (20/23-24) that are left for the reader. As noted by the
contradictions and confusion above, it is clear that some ancient books may be contaminated and not always
in line with the ancient Vedic teachings.
Noting such contradictions, misinterpretations and ill practices, it is then not surprising that Dayananda reexamined the ancient literature and found the texts in need of critical study. Then using his set criteria on
ancient Sanskrit texts, he reinterpreted earlier Vedic mantra translations done by Mahidhara, Sayanacharya
and Max Muller among others. Using a rational approach, Dayananda changed forever, the way of
interpreting the ancient Vedic mantras (Radhakrishnan, 1997, 2006). Both Max Muller and Aurobindo
(1982) agreed that Dayananda “went further” than others and was the “first discoverer of the right clues”
and essentials of the Vedic mantras based upon techniques of Sanskrit grammar taught to him by Swami
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Virjananda (a technique that allowed him to interpret according to the existing Sanskrit grammar, context
and period during which the Vedas were compiled via consultation of appendices and related texts: see
Dayananda’s “Astadhayayibhashya” (Panini's grammar) and Appendix for related texts).
History shows that Dayananda provided a new dimension to the ancient Vedic scriptures that has proved to
be consistent with the literature. Based upon his work, a number of social changes occurred in India (mainly
championed by the Brahmo and Arya Samaaj - eg. all allowed to read and study the Vedas and conduct
Havan Yajna, adhere to unrestricted caste system, allow female priests, allow widow remarriage, no child
marriages, no sati etc.). Dayananda’s interpretations allowed the so-called “primitive” Vedic Aryan people
(see
historian
Michael
Wood’s
(2007)
The
story
of
India
http://www.youtube.com/watch?v=x9tWfYs_0BY) to once again become recognised as having posed
highest of intellectual and philosophical thoughts and independent of contemporary civilizations.
After more than 20 years of search, research and learning Dayananda completed a short public life (19 years)
during which he questioned the authority of Banaras. He travelled extensively throughout India doing onground work changing hundreds of mistaken beliefs and corruption (For example, truth in government, no
killing of cows, education for females, and females allowed to become priests, all this in 1875 (see
Yajurveda, 26/2, 1500BC)). In his short period of his life Dayananda laid a foundation for all modern
Hindus by first providing a sound platform for the Vedic Dharma (Satyaarth Prakash, 1875) and second, by
reorganising the religious procedures into the ancient 16 samskaras that he presented in “Samskaar Viddhii”;
leaving out many rituals not in line with the ancient Vedic ways or that he deemed contaminated along the
way during centuries of others or Islamic rule. In effect, Dayananda only restated what was done in ancient
Vedic times instead of creating a new religion or make changes to 16 samskaaras in any way. He only
restated them according to that specified in the ancient Vedic literature providing evidence for it using the
mantras in the Vedas and related literature.
Importantly, Dayananda now provided a sound base upon which modern Hindus can not only comprehend
the Vedic religious traditions, philosophy and beliefs but proceed to learn and perform Vedic Sandhya,
Havana Yajnas and other sanskaars etc. with freedom themselves. The present population should be thankful
for his unbiased, bold and study of appropriateness and inappropriateness of all of world’s major religious
beliefs, not only his own, a feat not attempted by any other person in modern times. In the end he provided
much hope in Vedic Dharma and helped hundreds of Hindus from converting to other religions during his
time.
It is true that some feel the Vedic mantras should not be recited in this Kalyuga age. For example,
Prabhupada (1983) states that only “Hare Krishna Mahamantra” is appropriate for today since no one can
chant the mantras correctly. Others say that Havana Yajna is for Rishis only. However, when such ideas are
critically investigated under Vedic tradition they are found to be flawed; firstly the Vedas are “Sanatana”
and that is, it is for all time not just earlier Yugas; and secondly, the Vedas are for the benefit of all humans,
male and female alike. The mantras are food for all not just Indians; Vedic religion is referred to as
“maanodharmaa” meaning it is for human beings suggesting universality of the Vedic wisdom. Vedic
wisdom is for all time and for all; in support, see Gita (3/36) that says: Api chedasi paapaebhyaha
paapakrttamaha I; Saravama jnaanaplavenaiva vrjinaama santarisyasii II. “However many sinners there are
in the whole world, if there is one who is most sinful, even he or she can obtain the true knowledge! No one
should get discouraged to attain spiritual advancement. All persons have a right to attain spiritual knowledge
and for the attainment of this knowledge sin is not a barrier, but the desire for perishable (material) is” (see
Gita: 3/36-41). Certainly, appropriate procedures ought to be followed if students are to learn and
understand the mantras, but the mantras cannot be solely for a selected group of people. Indeed, if this were
not so, the concept of Vedic God would be biased or prejudiced, and this cannot be accepted as God is
believed to be “nyaayakaari” - just or all justice and judge (that is, the essence of all, in all and for all, see
Yajurveda, 26/2).
In the Vedic tradition, the descriptions, attributes, or qualities of God concept is often misunderstood; for
example the words “saguna” and “nirguna”. In Sanskrit the word “guna” means quality/attribute. “Sa” in
saguna that is “with” qualities such as “sarbhayapak” all pervading quality, while “ni” in nirguna is for the
“without” quality as in “niraakaar” (that is, form a quality that God does not possess). In essence,
“sarbhayapak” is all pervading (with) while “niraakaar” is without shape (without). It is incorrect to
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interpret saguna as personal or nirguna as impersonal God because attribute is the meaning of “guna” so this
would translate to with attributes (saguna) and without attributes (nirguna) and that is okay as Ajar, Amar,
Abhay are some “without” examples;, and Sarwashaktimaan, Sarwaantaryaami, Sarwaeshwar are some
names “with” qualities. . The qualification does not automatically mean form or shape as many would
incorrectly infer. It is to be questioned then in what manner do these words refer to words such as personal
and impersonal God as in Sanskrit. Clearly, the interpretations are incorrect. This is evident in the fact that
the many names referring to attributes of God in the Vedic literature cannot be aptly placed into this
personal/impersonal categorisation, while all attribute-names can be easily placed under the correct Sanskrit
meanings of saguna and nirguna as expected given above: Ajar, Amar, Abhay are some without examples,
and Sarwashaktimaan, Sarwaantaryaami, Sarwaeshwar are some names with qualities. Other examples
show when broken down into Sanskrit meanings ancient names and words become much clearer: “Ganesh” “gan” meaning people and “ish” meaning “ishwar” – God. Ganesh means God’s energy exists is in all or
God of all that is “gan ke ishwar”. In a similar manner, Oman – means human in Sanskrit and “Hanuman”
means in order to attain moksha or to become a highest (u) human (man) we need to get rid of all negativities
(hanan - to har). Humans have to get rid of negativities to become Aryan and reach eternal peace with self.
The word “sarakaar” is used to mean with form but such a description is not found in ancient literature or in
the description of the Vedic God concept for an all pervading omnipresent energy can not be captured in a
form as such for then it would not be considered all pervading as in the Vedic concept. Moreover, even if
this is accepted then what would God’s form be if it is “saraakaar”. Would it be the whole universe and
beyond, just one part or a person - this is neither rational nor appropriate when the Rig Veda mantra states –
“mahitwaa ek idaraja”,“patirek”, “prajapatii”, “ekatwam anuashyata”, “ek bhuanashya raja” or the more
famous “ekam sat viprabahuda vadanti” the final mantra meaning “there is only one truth that is often
referred to as or called by many names”. If one could interpret “saraakaar” as God’s energy existing in all
then this would be appropriate for “sa” as with quality - here it refers to the universe and in all within and
without has God presence since the material has come out of the universal soul - God (see Isa Upanishad,
invocation mantra). It is then critically important to study the often stated “sat-chita-ananda” phrase rather
carefully in Vedic literature. This phrase defines what God is in that it has to have all three attributes or
qualities. In this manner, all material items (matter or prakriti) and human beings cannot be labelled as God
concept simply by definition; material only has sat, that is God’s energy (so called potential energy), while
humans have both “sat”and “chita” (energy and consciousness) but certainly not “ananda” and hence cannot
be equated with God according to the Vedic concept. In the strict definition of God in the Vedic tradition,
the phrase “sat-chita-ananda” holds the key to the form and no form question and therefore should be
studied in detail by researchers and scholars.
It is well accepted that the main purpose of any religious organisation is to improve the society as a whole
both ethically and morally. This was indeed the goal for the ancient Vedic Aryans as noted earlier; the goal
was to make its members noble or “Arya” as defined earlier (“Krinwanto vishwam aryam” (Rig Veda - may
the world be noble or as one), “satyam ewajayete” – in this world truth triumphs, are examples of some of
the many higher goals of the Aryan people in ancient times. In fact Aryans considered three characteristics
important to instil in citizens; these are non-selfishness, humility, and nobility (implied truth behaviour).
This is has been noted in India, as a legacy left from ancient times for the India of today. A host of names
can be cited from the past, such as Vyas, Ram, Manu, Buddha, and Gandhi to name a few. The reader can
decide the importance and relevance of such characteristics for today’s citizens but it is also noteworthy that
many a king in India gave away their thrones (that is, material wealth) in order to gain philosophical and
Vedic knowledge; a feat probably not seen in other countries or traditions.
In the final analysis, the literature pertaining to the Vedas is clearly ancient and important and, as such, in
need of serious analysis for reasons at noted in the paper. Serious attention can now be given to ancient
works due to advancements in modern technology in both dating and linguistics. More detailed research
work is needed on ancient Indian history with regard to not only religion and philosophy but also of
mathematics including other sciences. The present historical analysis shows that Swami Dayananda (1975)
made a bold attempt and has left a legacy due to his ability not to stray from his path or goal, whatever the
circumstance as he payed the ultimate price. Nonetheless, he provided a sound foundation for Vedic Dharma
early in 19th century however, since then there has been less rigorous works as Hindus have faced a number
of difficulties concerning different traditions in India. However, it is clear that many now at least recognise
the “one” principle or “oneness” of God concept is the main and essential thread throughout the Vedas as
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shown in a few examples: “Ek vishwashya bhunasya rajaha” (Rig Veda, 6/36/4). “Tat savitur varenyam”,
“Om tat sat” “Ek idrajaa”, “Jyotireka”, “Ekam sat”, “Om vishwani deo”, “Samawartataagre bhutasya jata
patir ek”, “tatra ko moho kashok ekatwam anuphasyta” and so on. Indian teachers, politicians and scholars
today often cite Vedic such and other mantras in lectures confirming that Dayananda’s analysis was
appropriate. It is true that Manu (2/13) states “Dharma jijnya-samaanaanaam pramaanam paramam shruti”,
that is, there is no authority greater than the Vedas (see also 1/7; 2/10); and Yajurveda (32/8) states “Na
tasya pratimaa asti” meaning God has no picture or form are now becoming known. Less known is that Isha
Upanishad mantra (40th chapter of Yajurveda (40/8)) that states that God is described as “akaayamabranamasnaaviram” - God is without body or human form or muscles are also being investigated by scholars. There
are many more examples that the author and others can quote that refer only to “oneness” concept from the
Vedas and the Upanishads.
From time immemorial the Vedas has been accepted as the final authority on Hinduism by the highest
intellectuals such as Vyas, Manu, Shankaracharya, Dayananda, Vivekananda, Aurobindo to name a few, yet
some have questioned the Vedas as they should. Even if one does not agree with the quotes given, they
nevertheless exist in the Vedas. What this shows is that as early as 1500 BC (Western accepted date) the
Vedic Aryans considered and posed highest of philosophical questions and thoughts. When Vyas, Manu,
Shankaracharya, Dayananda, Vivekananda, Aurobindo, all stated that the Vedas are the final authority, the
question then arises whom should we believe - the giants of Vedic Sanskrit scholars or interpretations of
others usually not as well versed in Sanskrit. The scholars of Kashi certainly believed in the Vedas as their
authority when they met Dayananda but were soon confronted and challenged. What occurred is now history
and can be read in the following papers: (Gyan-Pradayini, Chautra Samwat, 1929; Hindu Patriot, 15, Paush
Sudi, 1929; Pratnakamarnandanii, Margashiirsha and Paush, 1929; Ruhelkhand Samachaar Patra, Kartic,
1929). Based on these papers, and the evidence presented in this paper, it is true that history has judged
Dayananda well. Aurobindo (1982) in his lecture said,
“In the matter of Vedic interpretation I am convinced that whatever may be the final
interpretation, Dayananda will be honoured as the first discoverer of the right clues…his
was the first eye of direct vision that pierced to the truth and fastened that which was
essential…He has found the keys of the doors that time had closed” (p. 18).
Dutt (2008) said in his essay, that
Max Muller's name became widely known to the people of Bharatavarsha for two reasons.
Firstly, he was a voluminous writer and secondly his views were severely criticised by the
great scholar and savant Swami Dayananda Saraswati… in his public speeches and writings
(see http://www.veda.harekrsna.cz/encyclopedia/indology.htm)
In fact the essence of the “earlier” Max Muller's (1866) opinions may be estimated from his often referred
statement: “Large number of Vedic hymns are childish in the extreme; tedious, low, commonplace.” (p. 27)
However, later in his biography Professor Max Muller's stated:
To Swami Dayananda everything contained in the Vedas was not only perfect but he went
one step further and by their interpretation, succeeded in persuading others that
everything is worth knowing; even the most recent inventions of modern science were
alluded to in the Vedas. Steam engine, electricity, telegraphy, and wireless marconigram
were shown to be known in the germs of poets of the Vedas (Cited in Swami
Jagdishwaranand Saraswati, 1977, p. 14).
Furthermore, the eminent Indian Philosopher Radhakrishnan (2006) wrote a chapter on the work of
Dayananda and all of the above confirms the author’s analysis. As noted earlier, Dayananda has been also
called the “most renowned Indian reformer of the 19th century” by Indian authors and researchers.
Dayananda’s great command of the Sanskrit language is well accepted for he was not been faulted and
appears unrivalled in modern times (see Bakshi, 2005; Pandey, 1985; Prakash, 1935; Pruthi, 2004:
Radhakrishnan, 1977 among others). The recent research on interpretations only further confirm that
Maharishi Dayananda Saraswati’s work of 19th and early 20th century was completely in line with current
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Vedic philosophical and religious thinking in India (Sharma, 2006). An ancient Vedic sutra states that "those
souls who have implicit devotion to the lord and their spiritual master, all the truths of Vedic knowledge are
revealed." (Shwetashwatara Upanishad, 6/23). It seems that Dayananda showed to all of us the truth of such
a mantra.
In conclusion, if it was not for Swami Dayananda’s propositions and evidence of much of the Vedic
mathematical and scientific work of ancient times would have been less still not critically examined or more
likely unrecognised. His findings based on the Vedas provided the impetus for much research and further
work from 1875. He was the first to argue that both arithmetic and algebra were developed in India, citing
passages from the Vedas for evidence (Tularam, in press). All the recent findings show that the Vedic
Indians were known in ancient times for their accomplishments in art, grammar, linguistics, music, dance
literature, law and medicine, mathematics, philosophy and religion therefore matched its contemporary
civilizations.
APPENDIX – OTHER WRITINGS OF DAYANANDA OF INTEREST
In all, Dayananda Saraswati wrote more than 60 works, including a 14 volume explanation of the
six Vedangas; an incomplete commentary on the Ashtadhyayi (Panini's grammar), several small
contributions on ethics and morality, Vedic rituals and sacraments and on criticism of rival
doctrines (such as Advaita Vedanta). The Paropakarini Sabha located in Ajmer was founded by the
Swami for the publication of his works.
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
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Aryabhivinaya
Satyadharmavichaar
Sanskaar Vidhi
Pachamahayagyavidhi
Khasi-shastrartha
Aryoddeshyaratnamala
Vyavaharabhanu
Veda-viruddh-mata-khandan
Brahmochheddan
Gokarunanidhi
Bhranti-nivararnam
Shastrartha Ferozabad
Anubrahmochchedan
Vedanta-dhwanta-nivaran
Swaami Narayana-mata-khandan
Vedangaprakash
Sanskrit-vakya Prabod
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Aurobindo, Shri (1993). The Secret of the Veda. India: Pondicherry
Aurobindo, Shri (1956, 1993). The Secret of the Veda. Arya, Vol 1, p. 63.
Bailey D H and Borwein J M (in press). The greatest mathematical discovery.
Mathematics
Magazine
(under
review)
Available
at
wwwhttp://crd.lbl.gov/~dhbailey/dhbpapers/decimal.pdf
Bawa, A. S (1901, 1979). Dayananda Saraswati, Founder of Arya Samaj. Delhi: Ess Ess
Publications
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International Publishing House (ISBN: 818952643X)
Basham, A. L (1967). The Wonder That Was India, Rupa: Calcutta
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Bose, A. C (1977). Thus spake the Vedas. Shri Ramakrishna Math Printing: India Madras
Brown, D. (2007). The Upanishads. Think Aloud interview with Vedic scholar and
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http://www.youtube.com/watch?v=WJ4gWh5jVgo&NR=1
Chadha, P. N. (1972) Aryabhivinaya. (Maharishi Dayananda). Sarvadeshik Arya
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