Some years back, there was an attack on Swami Agnivesh who was Arya Samaj Sanyasi and Human rights activist. Some youths from Hindu Nationalist organizations publicly humiliated Swami Agnivesh because He continuously spoke against the present ruling government and their parent organization and its politics. For some people, it was shocking because most Arya Samajist are now part and parcel of Hindu Nationalist politics but from the late nineteenth century, there is one group that is qualitatively different from the Hindu Nationalist section of Arya Samaj. Popularly, it is known that Arya Samaj is a revivalist in theory and extremist in praxis but within Arya Samaj, there were differences of opinions and politics. Therefore, it is very interesting to understand the historical complexity of Arya Samaj.
It is
impossible to understand the History of Modern Maharashtra without Studying Shahu
Maharaj. He played a crucial role in the social, religious, intellectual, and
political churning of modern Maharashtra. He also supported and patronized many
individuals, Institutes and movements of people which created space for the democratization of the social, religious, and political life of Maharashtra. He was
King of the Princely state of Kolhapur but there were no geographical and
territorial limitations to Shahu Maharaj. Because of his social, religious, and
political positions and opinions, there was spread of his popularity in North
India as well as South India.
Although
the new British empire emerged from a trade organization, it was related to
trade and other activities, and that colonial regime was unlike the present one
in terms of the polity. In this British regime, new forms of state, education
systems, printing press, the spread of printed books, and newspapers, Christian
missionaries, and the indigenous people came together and formed a system where
new social and cultural values flourished. These processes gave new perspectives
to local people to look at the political, religious, economic, and cultural
sides of society, which triggered political and mental transformations.
(Prabhudesai, 2010, p- 70-71) Both
Shahu Maharaj and Arya Samaj were products of discursive practices and
socio-religious and intellectual churning of colonial situations. There are
three aims of this paper. The first is to Study and Understand the Intellectual
background of Shahu Maharaj. Second, it is to study and understand the nature of the relationship between Shahu Maharaj and Arya Samaj and last one is to study and
understand how did Shahu Maharaj use and interpret Arya Samaj for his
socio-religious and political cause.
Brief History
of Arya Samaj
The Arya
Samaj was founded by Swami Dayanand Saraswati who was originally Mulji Shankar
Karsonji Tiwari. He was born in 1824 at Tankara in the princely state of
Kathiawad in the Brahmin Caste. Before him, In the Bombay presidency, Karsonji Mulji was a Gujrathi Bania person who started social reform in their community. He
published a tract ‘Ved Dharma’ in which he ‘advocated sweeping away of all
later accretions to Hinduism, such as Idol and Guru worship, and returning to
the simple religion of Vedas, the true ‘Arya Dharma’. Karsondas Mulji was the first
person who created a background for Arya Samaj in Bombay. (Sunthankar,
1993, 106) after the death of Karsondas Mulji, Lakhimdas Khimji, a rich
cotton merchant, continued the mission of Karsondas Mulji. Khimji established
‘Ved Sabha’ in Bombay City with the object of reviving the Vedic religion.
Lakhimdas
Khimji invited Dayanand Saraswati in 1874, before that Dayanand Saraswati
lived and visited various North Indian places. At the age of 21, he fled from
his parental house to escape the bondage of marriage. From 1845 to 1860, he
wandered from place to place in search of a Guru who would give him true
Knowledge. At the last of 1860, he found a person, from whom he learned Sanskrit
works especially those of Panini and Patanjali. In 1863 Dayanand again started
his wanderings but now, he began preaching the teachings of Vedas. He attacked
the superstitions like Idolatry and pilgrimages to sacred places; he denounced
the Bhagavata Purana as Immoral. (Lederle, 1976, 213) In 1869, he entered a debate on the true meaning of the Shastras (scriptures) with 300 learned
Shastris and the Leaders of Hindu theology and orthodoxy. (Sunthankar, 1993,
108) In 1872, he went to Calcutta where he met Devendranath Tagore and Keshav
Chandra Sen.
In 1874,
Dayanand published his main work Satyarthaprakasha (The Elucidation of True
Principle) In the same year, he visited Bombay and came to close contact with
The Parthana Samaj. He recognized the good works of Parthana and Brahmo Samaj but
kept his distance from them. He denounced Vaishnavism, The Narayan Cult as opposed
to the essential truth of Vedas. He went on a tour to Gujrat to deliver a message
of Vedas. After his return to Bombay in April 1875, he founded the ‘Arya Samaj’
with the object of effecting religious and social reform on the authority of Vedas.
The Parthana
refused to believe in any sacred book as revealed by God but in the matters of
rejection of Idolatry, support to widow remarriages and social reforms, the
Parthana Samaj was with Dayanand. Therefore, Ranade invited Dayanand Saraswati
to Pune in July 1875. In two months, Swami Dayanand delivered Fifteen lectures
in Pune. He was a powerful orator and he attracted a large audience. The orthodox section
denounced him as the enemy of the Hindu religion and the country because he was
preaching the cause of the Untouchables, Social Justice, and social equality. He
stood for the restoration of Vedic Aryan society. he proclaimed the revelatory
character of the four Vedic Samhitas and wanted to solve the problems of life in accordance with Vedic canons. He was an uncompromising monotheist and
rejected all other scriptures except the Vedas. From the beginning, the ‘primary
object’ of the Arya Samaj was to do good to the world by improving the
physical, spiritual, and social condition of mankind.
Dayanand Saraswati died in 1883 and within a few years controversy and differences of opinions between the conservative and
the progressive parties in Samaj. The Progressive stood for education on modern
education, freedom in choosing their diet, and freedom in interpreting the
teaching of the founder. The Conservatives insisted on education on the
traditional lines, vegetarianism, and on a faith based on the word of the Vedas as
interpreted by Dayanand. (Lederle, P- 216) In the first and second decades of the Twentieth century, many Arya Samajist were attracted towards Marxism and synthesized
Dayanand with Marx on one hand and on the other hand, Arya Samaj started various
works in different parts of India like Untouchability eradication and
purification rites. In North India, groups influenced by Arya Samaj like Shraddhananda
Dalituddhar Sabha (1921), All India Achhutodhar Committee, Panjab Achhut Udhar
Mandal (1926) Jat Pat Todak Mandal (1922) Dalituddhar Mandal (1923), Dayanand
Dalituddhar Mandal (1925) were working in for upliftment of untouchables. South
Indian scenario was a little bit different but there was also a strong influence of
Arya Samaj. Persons like Sundru Venkaiah and Bhagya Reddy were deeply influenced
by Arya Samaj. In other words, Arya Samaj was working in Untouchable
communities and there was also good participation of Untouchables in their
works.
Although
Arya Samaj was a revivalist. It advocated many social reforms and also imagined its
roots in tradition. Hence, people are attracted towards Arya Samaj because of its
connection with modernity and tradition. Shahu Maharaj also has the same
reasons. on one hand, he was loyal to the British Raj and on the other hand, he wanted to overthrow the despotic rule of
Brahman on Bahujan masses. Here, Arya Samaj was perfectly suitable for Shahu
Maharaj because the conservative party of Arya Samaj was in favour of the British
Raj and very critical of Brahmanism.
Vedokta Controversy and Shahu’s personal interaction
with Arya Samaj
In the scholarship of Shahu Maharaj, there are
some differences of opinions about his understanding of social situations and
social problems. Some people argue that before the Vedokta episode, He knew
the dominance of Brahmin in administration. Hence, he systemically appointed non-Brahmin
in administration. Some people argue that after the Vedokta episode, he accepted
new social policy and slowly changed the sociology of his administration. Vedokta
controversy was a turning point for Shahu Maharaj because of it, Shahu Maharaj
came to know the Brahmanical attitude of supremacy. Royal priest denied Vedic
rites of Shahu Maharaj because he believed that Shahu Maharaj was not
Kshatriya. According to Brahmanical scripture, In Kaliyuga, there are only two
Varnas. One is Brahman and rest are Shudras. Hence, Shahu Maharaj confiscated the rights and watan of priests. Brahmins from and Outside Kolhapur collectively
started the campaign against Shahu Maharaj. They spread misinformation and
disinformation about Shahu Maharaj and filed suit against him in a court of the Viceroy of India. Therefore, Shahu Maharaj started to struggle against the Despotism of Brahmin in all fields of life like religion, society, law,
administration, and economic aspects and gave patronage to various societies
like Satyashodhak Samaj, Theosophical society, Parthana Samaj and Arya Samaj.
It
does not mean that there is no information about Arya Samaj to Shahu Maharaj before the Vedokta episode. In his student life, when he was on an education tour in North
India at that time, Arya Samaj gave honoured him at Mathura. In 1902, Pratap Singh Maharaj of Idhar introduced
him to the Philosophy and Principles of Arya Samaj. It means since 1902,
Shahu Maharaj knew the Philosophy and Principles of Arya Samaj. At that time,
Brahmins of Maharashtra, declared him as Shudra and denied his Vedic rights, so,
it is obvious that Shahu Maharaj was attracted towards the message of Arya Samaj like
everyone has rights of Vedic rituals and rites (Sanskar) but he never declared
himself as Arya Samajist person before 1917.
Fight against Brahmin Bureaucracy and Brahmanical
Monopoly
In 1916- 17, Shahu Maharaj acted against Brahman
Bureaucracy at that time he publicly declared his affiliations to Arya Samaj.
In 1914, Lokamanya Tilak started the home rule movement, and people from all parts of
India participated in the home rule movement. There was widespread unrest against
British Raj. Hence In August 1917, There was a declaration of political reforms. At
that time, there was Brahman dominance in Congress, therefore non-Brahmin leaders
declared that with political reforms Brahmanism will be more powerful and it
will create obstacles in the progress of Non-Brahmins. That is why, there was the rise of political movement of non-Brahmin. In December 1917, Shahu Maharaj met
Montague and, in their discussion, Shahu Maharaj said that “it is necessary to
introduce compulsory primary education In India. It is also necessary in order
to home rule should be successful that the caste system must disappear and intermarriages should Otherwise, there is the fear of the development of oligarchy.”
(Pawar, 2019, P. 1685) Shahu Maharaj also submitted testimony to Montague
-Chelmsford Committee. In it, he wrote that “The masses of this presidency, now
realized that Five Monsters are creating problems in the progress of Majority.
They are the following - 1. Village accountant (Kulkarnee) 2. Brahman Moneylender
3. Brahman Village Schoolmaster and their Professor brothers of City 4. Brahman
Bureaucrat and 5. Village Brahman Priest.”
There
was the concentration of power in the hands of Brahman. There was dominance and
hegemony of Brahmins in religious, political, social, administrative, economic,
and educational fields. Therefore, he reserved 50% of seats for backward
communities, and he started nearby 20 hostels for various castes. he established the ‘Shivaji Vedic School’ for the democratization of Vedic knowledge and he also
wanted to train non- Brahman as Vedic priests. Through this, he wanted to
challenge Brahmanical monopoly over Vedas.
Arya Samajist people believed that in Vedas, there was no caste
discrimination, there was gender discrimination, there was no untouchability, there
were also adult marriages. Hence, all Arya Samajist people also supported Intercaste
marriages, widow remarriages and the education of women. they were also against
caste discrimination and other superstitious practices. Hence, after 1917, Shahu Maharaj passed many
laws for the upliftment of Untouchable, Nomadic, non- Brahman and Women- subaltern
masses like the Act of Free and Compulsory Primary Education (1917), Widow
remarriage act (1917), the End of Balutedari (1918), Repeal of Kulkarnee Watan (1918), Intercaste
and Interreligious marriages and Sanctioning of registered marriage act (1919),
Act relating to the protection of Harassment
of Women (1919), Divorce act (1919), Order on the prohibition of Untouchability
practice (1919), Illegitimate Children rights and Devadasi Prohibition act
(1920).
Shahu
Maharaj in his speech on 14 December 1918 said that “Everybody should have
freedom of practice and thoughts. Arya Samaj allowed it but Brahmanical Hindu
Dharma does not permit it. Hence Brahmanical Hindu dharma is creating a divide
among the people and Arya dharma is united people.” Hence, when people say that
Shahu Maharaj accepted the Idea of Hindu social justice at that time, they
ignored that Shahu Maharaj rejected Caste dominance, Male dominance and
religious dominance which is features of Caste patriarchy or Brahmanical patriarchy. In his thoughts, he synthesized Vedic ideas
with liberal modern traditions. Hence, there is no revivalism of old Hindu
ideas but the imagination of a new modern society that relates to ideas of
citizenship.
Expectations from Arya Samaj and Vision of Shahu
Maharaj
In other parts of Maharashtra and India, Arya
Samaj participated in communal politics. Especially in the Punjab region, Arya
Samaj started militant campaigns against Muslims and Christians but in Kolhapur
princely state, under the leadership of Shahu Maharaj scenario was different. Shahu
Maharaj supported not only supported Arya Samaj but also supported Christian
missionaries and Muslim communities of a princely state. Shahu Maharaj started
Muslim hostels and provided financial support for the educational progress of
Muslims and also appointed a committee for the Marathi Translation of the Quran.
In
1917, he publicly declared himself as Arya Samajist. At that time, he
officially also spread the principles and philosophy of Arya Samaj. Therefore, he
made the compulsory reading of Satyarthaprakasha for Village accountants (Talati).
He also gave his educational institutions to Arya Samaj.
On 14th
December 1918, Shahu Maharaj delivered a presidential address at the 11th
Arya Samaj conference, at Navasari (Gujrat). He discussed the problems of
society and criticized the nature of Brahmanism. In the same speech, he distinguished
Arya Dharma from Brahmanical Hindu Dharma. He said that ‘through giving
importance to touch, Brahmanical Hindu dharma spreads Caste hatred and
Arya Dharma is inclusive. It is helping in uniting peoples of different castes, cults,
and religions.’ In addition, he said that ‘In Europe, America and Japan, there
is the practice of equality as a principle. Hence, in their own family, there are
people from various religions. Same like that it is possible to find in own
family either husband or wife Arya Samajist and another one is from a different
faith. In one family, Brothers can be from different cults or religions.” This is the vision of Shahu Maharaj which is very similar to Jotirao Phule’s ‘Mixed Family’
of all religions.
In 1920,
Shahu Maharaj said that One day Arya Samaj will be Universal religion. now, we
are celebrating the death centenary of Shahu Maharaj still Arya Samaj is not
universal religion but there are various branches across the world. The
expectations of Shahu Maharaj are still not fulfilled by Arya Samaj because, in the last
hundred years, there are a lot of changes and ups and downs in Arya Samaj.
Concluding points
On
name religion, in our present political situations, many things are happening.
On one hand, there is systematic invisiblazation and demonization of
minorities, exploitation and marginalization of Subaltern classes and Violence
against women is still everyday practice. In this context, still, the legacy of Shahu
Maharaj is very important, especially his legal, educational and social
contributions. Arya Samaj developed its hard and rough critique of the religious
life of Hindu society and religious scripture but now it is very difficult to
speak publicly against inhuman religious practices. You cannot also criticize the content of religious scripture. Last month, there was a big hue and cry on
Ramacharitamanas. Shahu Maharaj invested
his whole life in the democratization of all fields of society. hence, his role in
social, religious, and political churning is very important. He strongly criticized
caste discrimination and Brahmanical monopoly because he wanted to have social
endosmosis for social change.
In our time, there is a need to learn many
things from Shahu Maharaj like commitment to social justice, Annihilation of
Caste, liberation of women, and religious harmony.
कोणत्याही टिप्पण्या नाहीत:
टिप्पणी पोस्ट करा