Saraswati
Saraswati sits on the bank of a river, holds a book and beads, and plays music on Veena, as a peacock looks on, in a painting by Mysore Wodeyar kingdomRaja Ravi Varma
Devanagari	सरस्वती
Sanskrit Transliteration	Saraswatī
Affiliation	Devi (Tridevi)
Abode	Brahmapura
Mantra	Om Aim Sarasvatyai Svāhā
Consort	Brahma
Mount	swan, Hansa Bird, and often peacock

This article contains Indic text. Without proper rendering support, you may see question marks or boxes, misplaced vowels or missing conjuncts instead of Indic text.

In Hinduism, Saraswati (Sanskrit: सरस्वती, Sarasvatī ^?), is the goddess of knowledge, music, arts and science. She is the consort of Brahma, also revered as his Shakti.^[1][2] Her figure is also popular in the Jain religion of west and central India.^[3] In Konkani she is Saraswati, Sharada, Veenapani, Pustaka dharini, Vidyadayini. In Kannada, she is Sharade, Sharadamba, Vani, Veenapani in the famous Shringeri temple. In Tamil, she is also known as kalaimagal (கலைமகள்), Kalaivaani (கலைவாணி), Vaani (வாணி). She is also addressed as sharadha, Veena pustaka dharani, vaakdevi, varadhanayagi and many other names.

The name Saraswati comes from saras (meaning "flow") and wati (meaning "she who has ..."), i.e., "she who has flow". So, Saraswati is symbol of knowledge; its flow (or growth) is like a river, and knowledge is supremely alluring, like a beautiful woman. She is depicted as a beautiful fair goddess with four arms, wearing a spotless white saree and seated on a white lotus. She is also known as Sharada, Vani and Vagdevi (all meaning "speech").

Saraswati is the guardian of Earth. She is also called Druga for fighting off Drug (Drug, the name for female demon in ancient Veda, from the Sanskrit root druh, "to be hostile"). The name Druga is made of Sanskrit dru or dur ("with difficulty") and gā or jā ("come", "go"). Saraswati is known as a guardian deity in Buddhism who upholds the teachings of Gautama Buddha by offering protection and assistance to practitioners. She is known in Burmese as Thurathadi (သူရဿတီ, pronounced: [θùja̰ðədì] or [θùɹa̰ðədì]) or Tipitaka Medaw (တိပိဋကမယ်တော်, pronounced: [tḭpḭtəka̰ mɛ̀dɔ̀]), in Chinese as Biàncáitiān (辯才天), in Thai as Surasawadee (สุรัสวดี) and in Japanese as Benzaiten (弁才天/弁財天). In the East Indian states of Bihar, West Bengal, and Orissa, Saraswati is considered to be a daughter of Durga along with her sister Lakshmi and her brothers Ganesha and Karthikeya.^[4]

History[link]

Saraswati depicted in Mysore painting

In the Rigveda, Saraswati is a river as well as its personification as a goddess. In the post-Vedic age, she began to lose her status as a river goddess and became increasingly associated with literature, arts, music, etc. In Hinduism, Saraswati represents intelligence, consciousness, cosmic knowledge, creativity, education, enlightenment, music, the arts, eloquence and power. Hindus worship her not only for "academic knowledge", but for "divine knowledge" essential to achieve moksha.

In some Puranas (like Skanda Purana), she is the daughter of Shiva (Shivaanujaa), and, in some Tantras, with Ganesha. However, across India, she is worshipped as the wife of Lord (God)Brahma. In the Devi Mahatyam, it mentions her as Brahmapatni. According to some sects, Saraswati was born from the left body part of Vishnu when Vishnu was in his eternal sleep.

The original (spiritual) forms of devas including Saraswati are present in the spiritual world:

In the center reside the deities of fire, sun and moon, Kurma-avatara, Ananta Sesha, and Garuda, the master of the three Vedas. The Vedic hymns and all sacred mantras also stay in that holy place, which is made of all the Vedas and which is known in the Smriti-sastra (Scriptures of Remembrance) as the yoga-pitha (Sanctuary of Union). (Padma Purana Uttara-khanda 256.23)

Accompanied by Lakshmi and other associates, the chatur-vyuha (Four Expansions) headed by Lord Vasudeva are manifest in the eight directions, beginning with the east. In the directions beginning with the southeast, the palaces of Lakshmi, Saraswati, Rati, and Kanti, respectively, are situated.^{[5][clarification needed]}

According to Vedanta, she is considered to be the feminine energy and knowledge aspect (Shakti) of Brahma, as one of many aspects of Adi Shakti.

Maha Saraswati[link]

In the Devi Mahatmya, Saraswati is in the trinity of Maha Kali, Maha Lakshmi and Maha Saraswati. She is depicted as eight-armed.

Her dhyāna shloka given at the beginning of the fifth chapter of Devi Mahatmya is:

Wielding in her lotus-hands the bell, trident, ploughshare, conch, pestle, discus, bow, and arrow, her lustre is like that of a moon shining in the autumn sky. She is born from the body of Gowri and is the sustaining base of the three worlds. That Mahasaraswati I worship here who destroyed Sumbha and other asuras.^[6]

Mahavidya Nila Saraswati[link]

Nilasaraswati is another form of Mahavidya Tara. There are separate dhyana shlokas and mantras for her worship in Tantrasara.^[7]

Other associations[link]

Saraswati is known as a guardian deity in Buddhism who upholds the teachings of Gautama Buddha by offering protection and assistance to practitioners.

Iconography[link]

9th-century marble sculpture of Saraswati

The goddess Saraswati is often depicted as a beautiful woman dressed in pure white, often seated on a white lotus, which symbolizes that she is founded in the experience of the absolute truth. Thus, she not only has the knowledge but also the experience of the highest reality. She is mainly associated with the color white, which signifies the purity of true knowledge. Occasionally, however, she is also associated with the colour yellow, the colour of the flowers of the mustard plant that bloom at the time of her festival in the spring. Unlike the goddess Lakshmi, Saraswati is adorned with simple jewels and gold, representing her preference of knowledge over worldly material things.^[8]

She is generally shown to have four arms, which represent the four aspects of human personality in learning: mind, intellect, alertness, and ego. Alternatively, these four arms also represent the four Vedas, the primary sacred books for Hindus. The Vedas, in turn, represent the three forms of literature:

• Poetry — the Rigveda contains hymns, representing poetry.
• Prose — Yajurveda contains prose.
• Music — Samaveda represents music.

The four hands also depict this thus—prose is represented by the book in one hand, poetry by the garland of crystal, and music by the veena. The pot of sacred water represents purity in all of these three, or their power to purify human thought.

She is shown to hold the following in her hands:

• A book, which is the sacred Vedas, representing the universal, divine, eternal, and true knowledge as well as her perfection of the sciences and the scriptures.
• A mālā of crystals, representing the power of meditation and spirituality.
• A pot of sacred water, representing creative and purification powers.
• The vina, a musical instrument that represents her perfection of all arts and sciences. Saraswati is also associated with anurāga, the love for and rhythm of music, which represents all emotions and feelings expressed in speech or music.

The beautiful human form of Saraswati comes to the fore in this English translation of the Saraswati hymn:

"May Goddess Saraswati, who is fair like the jasmine-colored moon, and whose pure white garland is like frosty dew drops, who is adorned in radiant white attire, on whose beautiful arm rests the veena, and whose throne is a white lotus, who is surrounded and respected by the Gods, protect me. May you fully remove my lethargy, sluggishness, and ignorance."^[9]

A hamsa or goose is often located next to her feet. The sacred bird, if offered a mixture of milk and water, is said to be able to drink the milk alone. It thus symbolizes discrimination between the good and the bad or the eternal and the evanescent. Due to her association with the bird, Saraswati is also referred to as Hamsavahini, which means "she who has a hamsa as her vehicle".

She is usually depicted near a flowing river, which may be related to her early history as a river goddess.

Sometimes a peacock is shown beside the goddess. The peacock represents arrogance and pride over its beauty, and by having a peacock as her mount, the goddess teaches not to be concerned with external appearance and to be wise regarding the eternal truth.

Worship[link]

In Hindu beliefs, great significance is attached to offering honey to this goddess, as honey is representative of perfect knowledge. Hymns dedicated to her include Saraswati Vandana Mantra.

Festivals[link]

In Goa,Maharashtra and Karnataka, Saraswati Puja starts with Saraswati Avahan on Maha Saptami and ends on Vijayadashami with Saraswati Udwasan or Visarjan.

Saraswati Puja calendar:

• Saraswati Puja Avahan – Maha Saptami – Triratra vratam starts in Andhra Pradesh.
• Saraswati Puja (main puja) – Durgashtami
• Saraswati Uttara Puja – Mahanavami
• Saraswati Visarjan or Udwasan – Vijaya Dashami
• Saraswati Kartik Purnima on (Sristhal) siddhpur of Gujaratis ancient festival since Solanki ruling of Patan state.

Saraswati

Sarasvati Puja in Eastern India

In the eastern part of India—Orissa, West Bengal, Bihār and Assam,—Saraswati Puja is celebrated in the Magha month (January–February). It coincides with Vasant Panchami or Shree Panchami, i.e., the fifth day of the bright fortnight of the lunar month of Magha. People place books near the goddess' statue or picture and worship the goddess. Book reading is not allowed on this day.

Sarasvati Puja in South India

In the southern states of India, Saraswati Puja is conducted during the Navaratri. Navaratri literally means "nine nights", but the actual celebrations continue during the 10th day, which is considered as Vijaya Dashami or the Victorious Tenth Day. Navaratri starts with the new-moon day of the bright fortnight of the Sharad Ritu (Sharad Season of the six seasons of India) during September–October. The festival celebrates the power of the feminine aspect of divinity or shakti. The last two or three days are dedicated to Goddess Saraswati in South India.

In Karnataka, the Shringeri Sharadamba temple is a revered pilgrimage spot. There are other Sharada temples also. The Mysore Dasara festival includes Sharada puje. During the Navarathri season they keep various dolls on raised platforms this arrangement is called ("Gombe koorisuvudu") .Pustaka puje and musical instuments puja is also done on Saraswati pooja day.

The Gnana Saraswathi Temple in Basar, Andhra Pradesh, on the banks of the River Godavari is considered only one of two temples in India dedicated to the goddess.

In Tamil Nadu, Sarasvati Puja is conducted along with the Ayudha Puja (the worship of weapons and implements including machines). On the ninth day of Navaratri, i.e., the Mahanavami day, books and all musical instruments are ceremoniously kept in front of the Goddess Sarasvati early at dawn and worshipped with special prayers. No studies or any performance of arts is carried out, as it is considered that the goddess herself is blessing the books and the instruments. The festival concludes on the tenth day of Navaratri (Vijaya Dashami), and the goddess is worshipped again before the books and the musical instruments are removed. It is customary to start the study afresh on this day, which is called Vidyarambham (literally, "Commencement of Knowledge").

In Kerala, the last three days of the Navaratri festival, i.e., Ashtami, Navami, and Dashami, are celebrated as Sarasvati Puja. The celebrations start with the Puja Veypu (Placing for Worship). It consists of placing the books for Pooja on the Ashtami day. It may be in one's own house, in the local nursery school run by traditional teachers, or in the local temple. The books will be taken out for reading, after worship, only on the morning of the third day (Vijaya Dashami). It is called Puja Eduppu (Taking [from] Puja). Children are happy, since they are not expected to study on these days. On the Vijaya Dashami day, Kerala celebrates the Ezhuthiniruthu or Initiation of Writing for the little children before they are admitted to nursery schools. This is also called Vidyarambham. The child is made to write for the first time on the rice spread in a plate with the index finger, guided by an elder of the family or by a reputed teacher. The little ones will have to write "Hari Shri Ganapataye Namah" and recite the same to mark the auspicious entry into the world of education. This is considered a memorable event in the life of a person. In some parts of Kerala bordering Tamil Nadu, Ayudha Puja is also conducted during this period.

Respect for written material[link]

In India, it is customary that, out of respect, when a person's foot accidentally touches a book or any written material (which are considered a manifestation of Saraswati) or another person's leg, it will be followed by an apology in the form of a single hand gesture (Pranāma) with the right hand, where the offending person first touches the object with the fingertips and then the forehead and/or chest. This also counts for money, which is considered a manifestation of the goddess of wealth, Lakshmi.^[10]

Images[link]

• 

  Bani Archana, 2012 (Saraswati puja festival, 2012), Jagannath Hall, University of Dhaka

• 

  Saraswati Temple in Bali, Indonesia

• 

  Stone sculpture of Gnana Saraswathi at the Gangaikonda Cholapuram

• 

  Sringeri Temple of Toronto

See also[link]

• Benzaiten, Japanese goddess equated with Saraswati
• Hindu Goddess
• Sarasvati River
• Sharada Peeth
• Saraswati Puja

Notes[link]

References[link]

•  This article incorporates text from a publication now in the public domain: Chisholm, Hugh, ed. (1911). Encyclopædia Britannica (11th ed.). Cambridge University Press. 
• Kinsley, David (1998). Tantric visions of the divine feminine : the ten mahāvidyās (Repr. ed.). Delhi: Motilal Banarsidass. ISBN 81-208-1523-8. 
• Sankaranarayanan, S. (2001). Glory of the Divine Mother (Devī Māhātmyam). India: Nesma Books. ISBN 81-87936-00-2. 

Further reading[link]

• Saraswati, Swami Satyananda. Saraswati Puja for Children. ISBN 1-877795-31-3. 
• Ankerl, Guy (2000). Global communication without universal civilization. INU societal research. Vol.1: Coexisting contemporary civilizations : Arabo-Muslim, Bharati, Chinese, and Western. Geneva: INU Press. ISBN 2-88155-004-5. 

External links[link]

Wikimedia Commons has media related to: Sarasvati

• Vasant Panchami, a celebration of Goddess Saraswati

v t e Hindu deities and texts Gods Deva Ganesha Brahma Vishnu Shiva Rama Krishna Murugan Hanuman Indra Surya more Goddesses Adi parashakti Devi Saraswati Lakshmi Sati Parvati Durga Shakti Kali Sita Radha Mahavidya Navadurga Matrikas more Texts Vedas Upanishads Puranas Ramayana Mahabharata Bhagavad Gita more Hinduism Hindu mythology

Anuradha Paudwal
Background information
Born	(1954-10-27) October 27, 1954 (age 57)
Genres	playback singing, bhajans
Occupations	Singer
Instruments	Vocalist
Years active	1973–present

Anuradha Paudwal is a popular playback singer in Bollywood in India.^[1] She has sung songs in Hindi, Marathi, Oriya, and Nepali.

Biography[link]

She studied at Xavier's College in Mumbai. She was married to the late Arun Paudwal, who worked with music director S. D. Burman as his assistant. Her singing career started in 1973 with the movie, Abhimaan, (starring Amitabh Bachchan and Jaya Bachchan) in which she sang a Shloka (a Sanskrit verse). In the same year she also made her Marathi film debut with "Yashoda" (music by Datta Davjekar). In 1974, she brought out a record of Non-film Marathi songs or "bhav geeten" which became very popular.

In 1976, she got her break as a playback singer in Hindi films with Kalicharan (starring Shatrughan Sinha and Reena Roy). Her first solo was in the movie, Aap Beati, (starring Hema Malini and Shashi Kapoor). Laxmikant-Pyarelal were the music-composer duo for that movie. She also occasionally sang songs for composers Rajesh Roshan (Des Pardes), Jaidev (Dooriyan, Laila Majnu), Kalyanji Anandji (Kalaakar, Vidhaata), and Usha Khanna (Souten, Sajan Bina Suhagan).

Anuradha apparently never received any formal training in classical music, stating in an interview, "I have not received any formal training in classical music. I have tried many times, but it has never worked out. I learnt a little here and a little there, but ultimately, I just practiced for many hours listening to Lataji".^[2]

Anuradha gained recognition with her popular numbers for the movie, Hero, for composers Laxmikant-Pyarelal. Her collaboration with Laxmikant-Pyarelal produced more success with songs for Meri Jung ("O Mere Kwabon Ke"), Batwara ("Thaare Vaaste Re Dola-Tu Maaro Kaun Lage"), Nagina and many more.Ram Lakhan saw Laxmikant-Pyarelal giving three major hit songs to Anuradha. Their association ended with Tezaab where she sang two good numbers for them - "Kehdo Ki Tum" and "Hum Tumko Dilbar Kyon Maane".

Following this she collaborated with movie producer, Gulshan Kumar, and began a success streak with the movies, Lal Dupatta Malmal Ka, Tezaab, Aashiqui and Dil Hai Ke Manta Nahin. She along with Gulshan Kumar were instrumental in getting many unknown playback singers to the fore, including Kumar Sanu, Udit Narayan, Abhijeet, Sonu Nigam. New Music directors, including her husband Arun Paudwal, were introduced to the music world. Nadeem-Shravan, Anu Malik, Anand-Milind, Nikhil Vinay and Amar Utpal all collaborated with T-Series (Gulshan Kumar's music label) and started a new era of melody in Bollywood. She has sung over 2000 songs til now from the start of her career. Most of her duets have been with Udit Narayan, Kumar Sanu, Mohammed Aziz. She sang some songs with Kishore Kumar, Mohammed Rafi and also with her female co-singers; Lata Mangeshkar, Asha Bhosle, Alka Yagnik, Kavita Krishnamurthy and Sadhana Sargam. Her other notable songs were also for the famous duo Shiv-Hari, for the movie "Sahebaan". She has also sung for R.D. Burman in her initial days and actually convinced him to make songs for Gulshan Kumar's label in his last days and the song "Aja Meri Jaan" set to one of the background score of R.D.Burman from Saagar is still popular. She also sang beautiful duets with her co-singers from Tamil Nadu and Kerala, notably S. P. Balasubrahmanyam and K. J. Yesudas.

Controversies[link]

Anuradha has had her share of controversies as well. She was one of the rare singers to bloom during the reign of the Mangeshkar sisters in the Bollywood music industry. She was also under much controversy when she dubbed the songs of Alka Yagnik in the film "Dil". This also caused rifts between Anand-Milind and Alka Yagnik, thereby causing them to not collaborate for 2 years. Later in 1998, Anuradha Paudwal dubbed the songs of Alka Yagnik once again for the film Itihaas, this time under the music direction of Dilip Sen-Sameer Sen. However, Alka Yagnik, protested, to which the music company, T-Series was forced to include both versions of the same song, one in the voice of Alka Yagnik and the other in the voice of Anuradha Paudwal. She further went to dub Lata Mangeshkar's song in "Radha Ka Sangam" citing that her voice suited the heroine better. Anu Malik, a smaller name then, who had composed the soundtrack of Radha Ka Sangam, protested against this move.

At her peak, Anuradha announced that henceforth she would sing exclusively for "T-Series", and concentrated on devotional songs and "cover-version" albums. T-Series used her attractive and pleasing looks to good effect in numerous Bhajan and promotional videos. She was the first playback singer whose face featured on music covers more than the film's actors. She sang for T-series for some time and then went into a sabbatical. After about five years, she restarted her playback career. She sang a few hit songs for her old music directors but the reception for her comeback was mild.

Although Anuradha has significantly cutback in singing for films, she has continued on with her popularity for singing devotional songs and creating devotional albums, which ultimately remains her forte. She has collaborated with Pandit Jasraj on his "Geet Govind , many devotional albums with Anup Jalota. Her voice is well suited on devotional numbers.

Marathi[link]

Anuradha sang in a number of Marathi movies including the memorable Disate Majalaa, Raja Lalakaari, and Kaalyaa Maatita Maatitaa. Most of these movies had music by the duo of Anil-Arun, Arun being her husband, who collaborated with Anil Mohile to form a pair.

Bollywood Songs[link]

Awards and recognition[link]

• 1986: Filmfare Award for "Mere Mann Bajaa Mridang" from Utsav.
• 1990: National Film Award for "He Ek Reshami" from Kalat Nakalat
• 1991: Filmfare Award for "Nazar Ke Saamne" from Aashiqui.
• 1992: Filmfare Award for "Dil Hai Ke Manta Nahi" from Dil Hai Ke Manta Nahin.
• 1993: Filmfare Award form "Dhak Dhak Karne Laga" from Beta.
• 2011: Mother Teresa Award for Lifetime Achievement ^[3]

References[link]

External links[link]

• Anuradha Paudwal at the Internet Movie Database
• List of Hindi movies with songs by Anuradha Paudwal
• Bio at HindiLyrix.com

Denny Sumargo is a basketball player for Indonesia's basketball national team. Living in Jakarta, Indonesia, he is known for his speed and powerful slam dunk. He plays as a guard.

See also[link]

• FIBA Asia Championship 2007
• FIBA Asia Championship 2007 squads

bokep

External links[link]

• Basket Asia Profile

This biographical article relating to an Indonesian basketball figure is a stub. You can help Wikipedia by expanding it. v t e

Maharishi Dayananda Saraswati
Born	(1824-02-12)12 February 1824 Tankara, Morvi, Gujarat
Died	30 October 1883(1883-10-30) (aged 59) Ajmer, Rajasthan
Birth name	Mul Shankar Tiwari or Mulshankar Karasandas Tiwari /Shuddha Chaitanya as Brahmachari
Titles/honours	Maharshi
Guru	Swami Virajananda
Philosophy	Traitvad vedic philosophy based on Samhita of four Vedas and its theory derived on Nighantu and Nirukta with six Darshanas supported by Paniniya Vyakaran.
Literary works	Satyarth Prakash (1875)
Quotation	"Om viswani dev savitar duritani parasuv yad bhadram tanna aasuva."

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v t e

Maharishi Dayanand Saraswati (Hindi:स्वामी दयानन्द सरस्वती, Gujarati: મહષિૅ દયાનંદ સરસ્વતી) (Born:12 February 1824 – Died:30 October 1883.^[1] ) was an important Hindu religious scholar, reformer, and founder of the Arya Samaj, a Hindu reform movement. He was the first to give the call for Swarajya^[2] – "India for Indians" – in 1876, later taken up by Lokmanya Tilak.^[3][4] Denouncing the idolatry and ritualistic worship prevalent in Hinduism at the time, he worked towards reviving Vedic ideologies. Subsequently the philosopher and President of India, S. Radhakrishnan, called him one of "makers of Modern India," as did Sri Aurobindo.^[5][6][7]

One of his notable disciples was Shyamji Krishna Varma, who founded India House in London and guided other revolutionaries. Others who were influenced by and followed him included Madam Cama, Pran Sukh Yadav, Vinayak Damodar Savarkar, Lala Hardayal, Madan Lal Dhingra, Ram Prasad Bismil, Bhagat Singh, Swami Shraddhanand Swami Shradhanad gave Mohan Das Karam Chand Gandhi the title of Mahatma Gandhi when Gandhi visited Gurukul Kangri along with Madan Mohan Malviya, Mahatma Hansraj and Lala Lajpat Rai.^[8][9] One of his most influential works is the book Satyarth Prakash, which contributed to the Indian independence movement. He was a sanyasi (ascetic) from boyhood, and a scholar, who believed in the infallible authority of the Vedas.

Dayananda advocated the doctrine of karma and skepticism in dogma, and emphasized the ideals of brahmacharya (celibacy) and devotion to God. The Theosophical Society and the Arya Samaj were united from 1878 to 1882, becoming the Theosophical Society of the Arya Samaj.^[10] Among Maharishi Dayananda's contributions are his promoting of the equal rights for women, such as the right to education and reading of Indian scriptures, and his translation of the Vedas from Sanskrit into Hindi so that the common man might be able to read them.

Early life[link]

Dayananda was born on 12 February 1824 in the town of Tankara near Morvi (Morbi) in the Kathiawar region of the princely state of Gujarat (now in Rajkot district), in the affluent and devout Saryupareen Brahmins family of Karshanji Lalji Tiwari and his wife Yashodabai. Since he was born under Mul Nakshatra, he was named "Moolshankar", and led a comfortable early life, studying Sanskrit, the Vedas and other religious texts to prepare himself for a future as a Hindu priest.^[11][12]

A number of incidents in early childhood resulted in Dayananda's questioning the traditional beliefs of Hinduism and inquiring about God. While still a young child, when his family went to a temple for overnight worship on the night of Maha Shivratri, he stayed up waiting for Lord Shiva to appear to accept the offerings made to his idol. While his family slept, Dayananda saw a mouse eating the offerings. He was utterly surprised and wondered how a God who cannot protect even his own offerings would protect humanity. He argued with his father that they should not be worshipping such a helpless God.^[13][14]

The deaths of his younger sister and his uncle from cholera caused Dayananda to ponder the meaning of life and death and he started asking questions which worried his parents. He was to be married in his early teens, as was common in nineteenth-century India, but he decided marriage was not for him and in 1846 ran away from home.^[13][14]

Dayananda was disillusioned with the form of Hinduism being practiced in his surroundings and became a wandering monk to search for the eternal truths through direct interaction with enlightened sanyasis. He learned Panini's grammar "Mahabhashya" to read Sanskrit texts, and understood from them that God can be realised. After wandering in search of God for over two decades, he found Swami Virajananda near Mathura, Uttar Pradesh who became his guru.^[15] Swami Virajananda told him to throw away all his books he was studying earlier, as he wished Dayananda to start from a clean slate and learn directly from the Vedas, the oldest and most foundational scriptures of Hinduism.^[14] Dayananda stayed under Swami Virajananda's tutelage for two and a half years. After finishing his education, Virajananda asked him to spread the knowledge of the Vedas in society as his gurudakshina, or tuition-dues.^[14]

Dayanand's mission[link]

Dayananda mission was not to start or set up any new religion but to tell the humankind for Universal Brotherhood through nobility as spelt out in Vedas. For that mission he founded Arya Samaj enunciating the Ten Universal Principles as a code for Universalism Krinvanto Vishwaryam meaning the whole world be an abode for Nobles (Aryas). His next step was to take up the difficult task of reforming Hinduism with dedication despite multiple repeated attempts on his personal life. He traveled the country challenging religious scholars and priests to discussions and won repeatedly on the strength of his arguments based on his knowledge of Sanskrit and Vedas.^[16] He believed that Hinduism had been corrupted by divergence from the founding principles of the Vedas and that Hindus had been misled by the priesthood for the priests' self-aggrandizement. Hindu priests discouraged the laity from reading Vedic scriptures and encouraged rituals, such as bathing in the Ganges River and feeding of priests on anniversaries, which Dayananda pronounced as superstitions or self-serving practices. By exhorting the nation to reject such superstitious notions, his aim was to educate the nation to Go back to the Vedas. He wanted the people who followed Hinduism to go back to its roots and to follow the Vedic life, which he pointed out. He exhorted the Hindu nation to accept social reforms like the abolition of untouchability, sati, and dowry, Education of women, Swadeshi and importance of Cows for national prosperity as well as the adoption of Hindi as the national language for national integration. Through his daily life and practice of yoga and asanas, teachings, preachings, sermons and writings, he inspired the Hindu nation to aspire to Swarajya (self governance), nationalism, and spiritualism. He advocated the equal rights and respects to women and advocated the education of a girl child like the males.

Swami Dayananda did logical, scientific and critical analyses of all faiths i.e. Islam and Christianity as well as of other Indian faiths like Jainism, Buddhism and Sikhism, in addition to denouncing idolatry in Hinduism, as may be seen in his book Satyartha Prakash.^[17] He was against what he considered to be the corruption of the true and pure faith in his own country. Unlike many other reform movements of his times within Hinduism, the Arya Samaj's appeal was addressed not only to the educated few in India, but to the world as a whole as evidenced in the sixth principle of the Arya Samaj.In fact his teachings professed universalism for the all living beings and not for any particular sect, faith, community or nation.

Arya Samaj allows and encourages converts to Hinduism. Dayananda’s concept of dharma is stated in the "Beliefs and Disbeliefs" section of Satyartha Prakash. He said:

"I accept as Dharma whatever is in full conformity with impartial justice, truthfulness and the like; that which is not opposed to the teachings of God as embodied in the Vedas. Whatever is not free from partiality and is unjust, partaking of untruth and the like, and opposed to the teachings of God as embodied in the Vedas—that I hold as adharma"
He also said:
"He, who after careful thinking, is ever ready to accept truth and reject falsehood; who counts the happiness of others as he does that of his own self, him I call just."

— Satyarth Prakash

Dayananda's Vedic message was to emphasize respect and reverence for other human beings, supported by the Vedic notion of the divine nature of the individual–divine because the body was the temple where the human essence (soul or "atma") had the possibility to interface with the creator ("Paramatma"). In the ten principles of the Arya Samaj, he enshrined the idea that "All actions should be performed with the prime objective of benefiting mankind", as opposed to following dogmatic rituals or revering idols and symbols. The first five principles speak of Truth and the other five of a society with nobility, civics, co-living and disciplined life. In his own life, he interpreted moksha to be a lower calling (due to its benefit to one individual) than the calling to emancipate others.

Dayananda's "back to the Vedas" message influenced many thinkers and philosophers the world over.

Arya Samaj[link]

Swami Dayananda's creation, the Arya Samaj, unequivocally condemns idol worship, animal sacrifice, ancestor worship, pilgrimages, priest craft, offerings made in temples, the caste system, untouchability, child marriages and discrimination against women on the grounds that all these lacked Vedic sanction. The Arya Samaj discourages dogma and symbolism and encourages skepticism in beliefs that run contrary to common sense and logic. To many people, the Arya Samaj aims to be a "universal society" based on the authority of the Vedas.^[18]

Death[link]

In 1883 Dayananda was invited by the Maharaja of Jodhpur to stay at his palace. The Maharaja was eager to become his disciple and learn his teachings. One day Dayananda went to the Maharaja's rest room and saw him with a dance girl named Nanhi Jan. Dayananda boldly asked the Maharaja to forsake the girl and all unethical acts and follow dharma like a true Aryan. Dayananda's suggestion offended the dance girl and she decided to take revenge.^[1] She bribed Dayananda's cook to poison him. At bedtime, the cook brought him a glass of milk containing poison and powdered glass. Dayananda drank the milk and went to sleep only to wake up later with a burning sensation. He immediately realized that he had been poisoned and attempted to purge his digestive system of the poisonous substance, but it was too late. The poison had already entered his bloodstream. Dayananda was bedridden and suffered excruciating pain. Many doctors came to treat him but all was in vain. His body was covered all over with large bleeding sores. On seeing Dayananda's suffering the cook was overcome with unbearable guilt and remorse. He confessed his crime to Dayananda. On his deathbed, Dayananda forgave him and gave him a bag of money and told him to flee the kingdom lest he be found out and executed by the Maharaja's men.^[1]

"A man of spirit has passed away from India. Pandit Dayananda Saraswati is gone, the irrepressible, energetic reformer, whose mighty voice and passionate eloquence for the last few years raised thousands of people in India from, lethargic, indifference and stupor into active patriotism is no more." – Col Henry Steel Olcott^[19]

"Swami Dayananda Saraswati is certainly one of the most powerful personalities who has shaped modern India and is responsible for its moral regeneration and religious revival". – Subhash Chandra Bose.^[20]

Works[link]

Dayananda Saraswati wrote more than 60 works in all, including a 16 volume explanation of the six Vedangas, an incomplete commentary on the Ashtadhyayi (Panini's grammar), several small tracts on ethics and morality, Vedic rituals and sacraments and on criticism of rival doctrines (such as Advaita Vedanta, Islam and Christianity). Some of his major works are Satyarth Prakash, Sanskarvidhi, RigvedadiBhashyaBhumika, Rigved Bhashyam (up to 7/61/2)and Yajurved Bhashyam. The Paropakarini Sabha located in the Indian city of Ajmer was founded by the Swami himself to publish and preach his works and Vedic texts.

Complete list of his works[link]

References[link]

Further reading[link]

• Dayananda Saraswati, Founder of Arya Samaj, by Arjan Singh Bawa. Published by Ess Ess Publications, 1979 (1st edition:1901).
• Swami Dayanand Saraswati, by Dhanpati Pandey. Published by Publications Division, Ministry of Information and Broadcasting, Govt. of India, 1985.
• World Perspectives on Swami Dayananda Saraswati , Ganga Ram Garg. Concept Publishing Company. 1986.
• Indian Political Tradition, by D.K Mohanty. Published by Anmol Publications PVT. LTD. ISBN 81-261-2033-9. Chapter 4:Dayananda Saraswati Page 92.
• Rashtra Pitamah Swami Dayanand Saraswati by Rajender Sethi (M R Sethi Educational Trust Chandigarh 2006)
• Aurobindo Ghosh, in Bankim Tilak Dayanand (Calcutta 1947 p 1, 39)
• Arya Samaj And The Freedom Movement by K C Yadav & K S Arya -Manohar Publications Delhi 1988
• The Prophets of the New IndiaRoman Roland p. 97

Footnotes[link]

• Satyarth Prakash (1875) (Light of Truth – first English translation 1908 [1][2]
• R̥gvedādi-bhāṣya-bhūmikā / An Introduction to the Commentary on the Vedas. ed. B. Ghasi Ram, Meerut (1925). reprints 1981, 1984 [3][4]
• Glorious Thoughts of Swami Dayananda. ed. New Book Society of India, 1966 [5]
• An introduction to the commentary on the Vedas. Jan Gyan-Prakashan, 1973.Flipkart.com: An Introduction To The Commentary On The VEDAS: Dayananda (9788170771296)
• Autobiography, ed. Kripal Chandra Yadav, New Delhi : Manohar, 1978.Autobiography of dayanand saraswati - Google Books ISBN 0685196682
• Yajurvēda bhāṣyam : Samskr̥tabhāṣyaṃ, Āndhraṭīkātātparyaṃ, Āṅglabhāvārthasahitaṅgā, ed. Mar̲r̲i Kr̥ṣṇāreḍḍi, Haidarābād : Vaidika Sāhitya Pracāra Samiti, 2005.
• The philosophy of religion in India, Delhi : Bharatiya Kala Prakashan, 2005, ISBN 81-8090-079-7
• Dr.'Krant'M.L.Verma Swadhinta Sangram Ke Krantikari Sahitya Ka Itihas (3 Vollumes) 2006 Praveen Prakashan 4760-61 23 Ansari Road Daryaganj New Delhi 110002 ISBN 81-7783-122-4 (Set)

• Prem Lata, Swami Dayananda Sarasvati (1990) [6]
• Autobiography of Swami Dayanand Saraswati (1976) [7]
• M. Ruthven, Fundamentalism: A Very Short Introduction, Oxford University Press, USA (2007), ISBN 978-0-19-921270-5.
• N. A. Salmond, Hindu Iconoclasts: Rammohun Roy, Dayananda Sarasvati and nineteenth-century polemics against Idolatry (2004) [8]

External links[link]

Wikisource has original text related to this article: स्वामी दयानंद सरस्वती

• All about Maharshi Dayanand Saraswati
• Satyarth Prakash – THE "LIGHT OF TRUTH" by Swami Dayanand Online book
• Read Satyarth Prakash Online
• For date of birth 12-2-1824 forged by British Islamic India , who made the Arya Samaj Act of 1937 to sabotage the 13th Samskara of Hindu marriages.
• Dayanand Saraswati (1824-1883)
• Life and Teaching of Swami Dayanand