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Updated: May 18, 2025
"Yes, there is such an effort occasionally," the superintendent admitted. "The Arya Samaj movement makes an attempt once in a while, but it always fails. If a few are bold enough to disregard caste, they are never enough to do anything that counts. The effort is scarcely more than a gesture, and even so it would not have been made but for the activities of the missionaries."
Many Aryas, indeed, deny strenuously that the Samaj is disaffected, or even that it concerns itself with politics, and the president of the Lahore branch, Mr. Roshan Lal, assured me that it devotes itself solely to moral and religious reform. I do not question that assurance, as far as Mr.
Another time, when I had just been appointed Secretary of the Adi Brahma Samaj, I went over to my father, at his Park Street residence, and informed him that I did not approve of the practice of only Brahmins conducting divine service to the exclusion of other castes. He unhesitatingly gave me permission to correct this if I could. When I got the authority I found I lacked the power.
In the gurukuls or seminaries founded by the Arya Samaj pupils or chelas are admitted between the ages of six and ten. From that moment they, are practically cut off from the outer world during the whole course of their studies, which cover a period of 16 years altogether i.e., ten years in the lower school and six years in the upper, to which they pass up as Brahmacharis.
First he established a Brahmo Samaj; many such Brahmos as Tara Charan were attracted to it, and to the speech-making there was no limit. He also thought of opening a female school; but this required too much effort, he could not do it. About widow marriage he was very zealous.
Not only have the preachers of the Arya Samaj, taking their cue from the writings of their apostle Dayanand, frequently indulged, both in the Press and on the platform, in outrageous attacks upon the Mahomedans' religion, but the militant Hindus have visited upon the Mahomedans their refusal to join in an anti-British agitation by enforcing against them a commercial and social boycott, none the less oppressive and damaging because it is not openly proclaimed.
Swami Dayanand Saraswati, the founder of the Arya Samaj, was a Brahman of Kathiawar; he was not born in the Punjab, and it was not in the Punjab but in Bombay, where, however, it struck no roots, that he founded the Arya Samaj. Only in the later years of his life did the Punjab become the chief centre of his activities.
The contrast between the Old and the New is well exemplified in the contrasting lives of Rammohan Roy, Debendranath Tagore, and Keshab Chandra Sen. As an Indian writer says: 'The sweep of the New Dispensation is broader than the Brahmo Samaj. The whole religious world is in the grasp of a great purpose which, in its fresh unfolding of the new age, we call the New Dispensation.
By now she would have been settled in her lawful niche instead of making trouble with this craze for hospital nursing and keeping outside caste. Not surprising if she shrank from living at home, after all she had been through. Better for them both, perhaps, to break frankly with orthodox Hinduism and join the Brahma Samáj.
But it was not till 1898 that the governing body of the Samaj in the Punjab decided to carry into execution a scheme for restoring the Vedic system of education which Dayanand had conceived but had never been able to carry out.
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