Pan-India Reform Movements: Arya Samaj, Ramakrishna Mission and Theosophical Society

The teachings of the Ramakrishna Mission are grounded in ancient and traditional concepts, even amidst the increasing influence of Westernisation and modernization. The Arya Samaj movement emerged as a response to Western influences, representing a revivalist movement in form, if not in content. Its founder, Swami Dayanand, rejected Western ideas and aimed to rejuvenate the ancient religion of the Aryans. The Arya Samaj movement has taken deep roots in regions like Punjab, Haryana, Uttar Pradesh, Bihar, and Rajasthan. While the Theosophical Society provided a unifying platform for various sects and met the intellectual aspirations of educated Hindus, the philosophical tenets of the Theosophical Movement were perceived as somewhat abstract and lacking a concrete agenda by the average Indian.

Arya Samaj and Dayanand Saraswati

The Arya Samaj movement emerged as a response to Western influences, representing a revivalist movement in form, if not in content. Its founder, Swami Dayanand, rejected Western ideas and aimed to rejuvenate the ancient religion of the Aryans.

• Swami Dayanand, born Mulshanker (1824-1883), hailed from a Brahmin family in the former Morvi state in Gujarat. His father, a distinguished Vedic scholar, took on the role of his teacher, imparting deep knowledge of Vedic literature, logic, philosophy, ethics, and more. 
  • Driven by a relentless pursuit of truth, Dayanand turned to yogabhyas (contemplation or communion). 
  • To master yoga, he needed to renounce his worldly ties. For fifteen years, from 1845 to 1860, Dayanand lived as an ascetic, traveling throughout India and studying yoga.
• In 1875, Swami Dayanand formally established the first unit of the Arya Samaj in Bombay. This marked the official beginning of the Arya Samaj movement. 
  • Establishment of Headquarters: After a few years, the headquarters of the Arya Samaj were established in Lahore. For the remainder of his life, Swami Dayanand extensively toured India to spread his ideas.

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• Unity, Equality, and Independence for India: Dayanand’s vision was to bring about religious, social, and national unity in India. He envisioned the Aryan religion as the common faith for all, advocated for a classless and casteless society, and aspired for India to be free from foreign rule. 
  • Reviving Ancient Wisdom: He regarded the Vedas as India’s foundational scriptures, the true origins of Hinduism. His rallying cry was “Go back to the Vedas.” Dayanand provided his interpretations of the Vedas and dismissed the authority of later Hindu scriptures, such as the Puranas, considering them the work of lesser men responsible for practices like idol worship and other superstitious beliefs in Hinduism. 
  • He vehemently condemned idol worship and preached the unity of Godhead. These views were published in his renowned work, “Satyarth Prakash” (The True Exposition).
• Reforming Hinduism: Dayanand launched a direct assault on various abuses that had infiltrated Hinduism in the 19th century, including practices like idolatry, polytheism, belief in magic, charms, animal sacrifices, and the practice of sraddhas (feeding the dead). 
  • Rejection of Traditional Hindu Philosophy: He rejected the prevalent Hindu philosophy that viewed the physical world as an illusion (Maya), the human soul as merely a fragment of God temporarily separated by embodiment, and the ultimate objective as escaping the world of evil to attain union with God.
• Eternal Entities and Human Responsibility: Instead, Dayanand asserted that God, the soul, and matter (Prakriti) were distinct and eternal entities. Each individual had the responsibility to strive for salvation based on the eternal principles governing human conduct. 
  • By rejecting monism, Dayanand also challenged the widely held belief in pre-determination. He argued that humans were not mere pawns of fate, and thus, no one could evade accountability for their actions by claiming they were predetermined. 
  • Dayanand accepted the doctrine of karma but rejected the theory of Niyati (destiny). 
    • He emphasized that the world is a battleground where every individual must strive for salvation through righteous deeds.
• Rejection of Brahminical Authority: He challenged the dominant position of the Brahmin priestly class in the spiritual and social life of the Hindus. He mocked the priests’ claim that they could serve as intermediaries between humans and God. 
  • Reforming Caste and Emphasizing Vedic Authority: Dayanand firmly asserted every Hindu’s right to read and interpret the Vedas. 
    • He strongly criticised the caste system based on birth, although he endorsed the Vedic concept of the four-varna system, which identified a person’s caste (Brahmin, Kshatriya, Vaishya, or Shudra) based on their occupation rather than their birth. 
  • Gender Equality and Social Reform: The swami was also a staunch advocate for gender equality, advocating for widow remarriage and condemning child marriages. 
    • In a sarcastic tone, he referred to the Hindu race as “the children of children.”
• It’s important to note that Dayanand’s call to “Back to the Vedas” was a plea for the revival of Vedic learning and the purity of Vedic religion, not a literal return to Vedic times. He embraced modernity and exhibited a patriotic attitude towards national issues.
• Creed and principles of the Arya Samaj, first outlined in Bombay in 1875, were later revised in Lahore in 1877. These Ten Principles, approved by Dayanand, have remained unchanged to this day:

1. God is the primary source of all true knowledge.
2. God, who embodies all truth, knowledge, almightiness, and immortality, and is the Creator of the universe, is the only entity worthy of worship.
3. Vedas are the repositories of true knowledge.
4. An Arya should always be willing to accept truth and reject falsehood.
5. All actions must align with dharma, after careful consideration of right and wrong.
6. The primary goal of this Samaj is to promote the well-being of the world, encompassing material, spiritual, and social dimensions.
7. All individuals should be treated with love and justice.
8. Ignorance should be dispelled, and knowledge should be expanded.
9. Every individual should consider their progress to be contingent on the upliftment of all others.
10. The social well-being of humanity should take precedence over individual well-being.

• Vedic Foundations and Rational Approach: One of the most remarkable accomplishments of the Arya Samaj lies in the realm of social reform and the promotion of education. The Samaj based its social initiatives entirely on the authority of the Vedas, tempered by rationalism and utilitarianism. 
  • Its social ideals include the concept of the Fatherhood of God and the brotherhood of man, gender equality, absolute justice, fairness in all interactions between individuals and nations, and love and charity towards all. 
• Principles of Social Justice and Equality: Education holds great importance in the Arya Samaj’s ideology, with all members encouraged to work towards spreading knowledge and dispelling ignorance. The D.A.V. (Dayanand Anglo Vedic) institutions, spread across the country, stand as a testament to the Samaj’s educational achievements. 
  • The foundation for this movement was laid by the establishment of the Anglo-Vedic School in Lahore in 1886. 
  • The education provided in D.A.V. institutions combines the best of modern and classical Indian studies. 
  • The orthodox faction of the Arya Samaj, which advocates for the revival of Vedic ideals in contemporary life, established the Gurukula Patasala in Haridwar in 1902.
• Challenging Racial Superiority: The Arya Samaj movement instilled a sense of “proud” self-confidence and self-reliance among Hindus, challenging the notion of the superiority of the White Race and Western culture. 
  • As a disciplined Hindu organization, it successfully shielded Hindu society from the influence of Islam and Christianity. 
  • The Samaj initiated the Shuddhi Movement, which aimed to convert non-Hindus to Hinduism. Additionally, it fostered a deep sense of patriotism. 
• The Samaj consistently played a leading role in political movements and produced distinguished leaders such as Lala Hans Raj, Pandit Guru Dutt, and Lala Lajpat Rai. Dayanand’s political rallying cry was “India for the Indians.” 

The Arya Samaj movement has taken deep roots in regions like Punjab, Haryana, Uttar Pradesh, Bihar, and Rajasthan.

Ramakrishna Mission and Vivekananda

The Ramakrishna Movement emerged as a response to the different needs and inclinations of the people compared to the Brahmo Samaj. While the rationalism of the Brahmo Samaj appealed to the intellectual elite in Bengal, the average Bengali sought emotional fulfillment in the practices of bhakti (devotion) and yoga. The teachings of the Ramakrishna Mission are grounded in ancient and traditional concepts, even amidst the increasing influence of Westernisation and modernization.

• Ramakrishna Paramahansa (1834-1886): Served as a humble priest at the Kali temple in Dakshineswar near Calcutta. 
• His beliefs were deeply rooted in Indian philosophy and culture, though he acknowledged the universal truth present in all religions.
• He emphasized that Krishna, Hari, Rama, Christ, and Allah were different names for the same Divine Being. Unlike the Arya Samaj, the Ramakrishna Mission acknowledges the significance and value of image worship in fostering spiritual fervor and devotion to the Omnipotent God. 
• However, Ramakrishna placed greater emphasis on the inner spirit rather than the external symbols or rituals. 
• He advocated for selfless devotion to God with the ultimate goal of complete absorption in the Divine. His spiritual insights and compassion for the suffering of humanity profoundly impacted those who heard him.
• Swami Vivekananda (Narendranath Datta, 1862-1902): He interpreted and presented Ramakrishna’s teachings in a language accessible to the modern individual. 
• Message at the Chicago Parliament: Vivekananda emerged as a prominent exponent of neo-Hinduism. He gained international recognition when he attended the Parliament of Religions in Chicago in 1893, leaving a lasting impression with his profound interpretations. 
• • In his opening address, Vivekananda emphasized the need for a balanced approach to spiritualism and materialism. 
  • He envisioned a new global culture where the materialistic tendencies of the West and the spiritual traditions of the East would harmoniously blend to bring happiness to all of humanity.
• Opposition to Untouchability and Caste System: Swami Vivekananda was a vocal critic of untouchability and the caste system. 
  • He strongly denounced the exclusionary attitudes of Hindus in religious matters and expressed regret that Hinduism had been limited to domestic affairs. 
  • He disapproved of the tacit endorsement of the oppression of the poor by the wealthy in the name of religion. 
  • He believed it to be an affront to both God and humanity to impart religious teachings to a starving individual. 
• Compassion and Responsibility: Vivekananda asserted that a true Mahatma (great soul) is one whose heart aches for the poor, otherwise, they are a Duratma (wicked soul). 
  • He held that anyone who, having been educated at the expense of the poor, neglects their plight is a traitor. 
• Service as Worship: Thus, Vivekananda reinforced the core principle of his Master, Ramakrishna, that the highest form of worship is through service to humanity. 
  • In doing so, he imbued Hinduism with a renewed social purpose.

• Social Reform Through Humanitarian Efforts: Since its inception, the Ramakrishna Mission has been at the forefront of social reform in India. 
  • It operates numerous charitable dispensaries and hospitals, extending aid to those affected by natural disasters like famines, floods, and epidemics.
• Cultural Revival and National Pride: While Vivekananda did not directly engage in political messaging, his speeches and writings inspired a sense of pride in India’s history, a renewed faith in its culture, and a profound self-assurance in its future among the new generation. 
• Influence on Indian Nationalism: He was a patriot and worked tirelessly for the betterment of the people. 
  • Subhas Bose, in reflecting on Bengal’s role in the nationalist movement, acknowledged Vivekananda as the spiritual father of the modern nationalist movement.

Theosophical Movement and Madame Blavatsky-Colonel Olcott

The Theosophical Society, founded by Madame H.P. Blavatsky and Colonel M.S. Olcott in the United States in 1875, drew inspiration from Indian thought and culture. 

• Spiritual Practices and Connection with the Divine: They believed in establishing a special connection between an individual’s soul and God through practices like contemplation, prayer, and revelation. 
• Integration of Hindu Philosophical Concepts: The society embraced Hindu concepts such as reincarnation, and karma, and drew insights from Upanishadic philosophy, as well as the Samkhya, Yoga, and Vedanta schools of thought. 
• Universal Brotherhood and Human Potential: Their mission was to promote universal brotherhood without regard to race, creed, sex, caste, or colour, and to explore the unexplained laws of nature and latent human potential.
• Leadership Transition: After Olcott’s passing in 1907, Mrs. Annie Besant took over as President, and the movement gained popularity in India. 
  • Mrs. Besant, who had previously lost faith in Christianity and joined the Theosophical Society in 1889, had a deep understanding of Indian culture and thought. 
  • Her approach was Vedantic, evident in her notable translation of the Bhagavad Gita. 
• Transformation of Theosophy: While Madame Blavatsky had focused more on the occult, Mrs. Besant bridged the gap between matter and mind. 
  • Over time, Mrs. Besant adopted a more Hindu way of life, reflected in her attire, diet, social circles, and manners. 
  • Under her leadership in India, Theosophy evolved into a force for Hindu Revival.
• Revitalising Indian Religions: Annie Besant, a prominent figure in the Theosophical Society, emphasized the importance of revitalizing and strengthening ancient Indian religions as a key aspect of addressing the Indian issue. 
  • She believed that this revival would instill a renewed sense of self-respect, pride in the nation’s history, and confidence in its future. 
  • This, in turn, would give rise to a surge of patriotic fervour and mark the beginnings of a national renaissance.
• Contributions to Education and Political Reform: Besant’s contributions to education were significant. She established the Central Hindu College in Benares in 1898, where both Hindu religious studies and Western scientific subjects were taught. 
  • This institution later evolved into the Banaras Hindu University in 1916. Additionally, Besant played a pivotal role in promoting female education. 
  • She also established the Home Rule League, inspired by the Irish Home Rule movement.

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While the Theosophical Society provided a unifying platform for various sects and met the intellectual aspirations of educated Hindus, the philosophical tenets of the Theosophical Movement were perceived as somewhat abstract and lacking a concrete agenda by the average Indian. As a result, its influence remained confined to a small segment of the westernized class.

Conclusion

The various reform movements during the 19th and early 20th centuries, such as Arya Samaj, Ramakrishna Mission, and Theosophical Society, had a major impact on India’s socio-religious scene. Every movement focused on different parts of social change, spiritual renewal, and cultural heritage, showing the intricate balance between traditional beliefs and contemporary forces. The combined influence helped to create a fresh feeling of national pride, unity, and dedication to social and educational progress, molding the path of Indian society.

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