Exposing Swami Dayanand Saraswati
1. Introduction
Dayanand Saraswati, the founder of Arya Samaj, is known for his censure on various religions and beliefs. His book Satyarth Prakash openly lambasted figures such as Jesus Christ, Prophet Mohammed, Guru Nanak Dev Ji, Guru Gobind Singh Ji, Kabir Sahib, and countless others, underscoring his unwavering conviction in the infallibility of his own opinions. This unwavering self-assurance often manifested as prejudice towards those who dared to deviate from his line of thinking, leaving an impression of his own perceived superiority.
Interestingly, the very same Arya Samaji Acharyas, unable to confront the stark realities surrounding Maharishi Dayanand’s personal life and perspectives documented in Satyarth Prakash, found themselves unable to accept the fact that Swami Dayanand had partaken in the consumption of cannabis (Bhang), as well as the inhalation and smoking of tobacco and hukkah. Rather than embracing the truth, they resorted to acts of violence, as exemplified by the regrettable Karontha incident.
Satyarth Prakash stands as a compilation of Dayanand Saraswati’s viewpoints, hailed as a “Masterpiece” by the Arya Pratinidi Sabha in their introductory note. Swami Dayanand himself is depicted as an emblem of “Ultimate Morality” and “Spiritualism.” However, Sant Rampal Ji shed light on the literary work of this so-called “Great Sage,” exposing its dubious concepts surrounding God, Spirituality, instances of immorality, and a glaring lack of fundamental knowledge concerning celestial bodies.
Let us meticulously examine a multitude of compelling accounts of Dayanand Saraswati, empowering the audience to discerningly evaluate what is truly acceptable and discern the fallacious with utmost clarity,
2. Dayanand Saraswati’s Addiction to Cannabis
📚Maharshi Dayanand Saraswati Jivani Page 38📚
श्रपने दुर्व्यसन की स्वीकारोक्ति तथा उसका परित्याग – १ अक्तूबर सन् १८५६ बुधवार तदनुसार असोज सुदी २ संवत् १९१३ को दुर्गाकोहू के मन्दिर पर जो चांडालगढ़ में स्थित है, पहुँचा । वहां मैंने दस दिन व्यतीत किये। वहां मैंने चावल खाने बिल्कुल छोड़ दिये और केवल दूध पर अपना निर्वाह करके दिन रात योगविद्या के पढ़ने और उसके अभ्यास में संलग्न रहा। दुर्भाग्य से इस स्थान पर मुझे एक बड़ा व्यसन लग गया अर्थात् मुझको भंग सेवन करने का अभ्यास पड़ गया और प्रायः उसके प्रभाव से मैं मूर्च्छित हो जाया करता था।” (source)
Translation,
Confession and relinquishment of curse and addiction – Wednesday, 1 October 1856, according to Asoj Sudi 2 Samvat 1913, at Durgakohu temple, which is located in Chandalgarh. Arrived there, I spent ten days. There I completely gave up eating rice and subsisting only on milk, day and night engaged in the study and practice of Yogavidya. Unfortunately, at this point I developed a great addiction, that is, I got into the habit of consuming bhang (Cannabis) and often fell unconscious due to its effects.”
📚Life Of Dayanand Saraswati📚
Unfortunately, I got at this time into the habit of using bhang , a strong narcotic leaf, and at times felt quite intoxicated with its effect. One day after leaving the temple, I came to a small village near Chandalgarh (Chunar), where by chance I met an attendant of mine of former days. On the other side of the village and at some distance from it stood a Sivalaya (a temple of Siva) whither I proceeded to pass the night. While there under the influence of bhang, I fell fast asleep and dreamt that night a strange dream. I thought I saw Mahadeva and his wife Parvati. They were conversing together and the subject of their talk was myself. Parvati was telling Mahadeva that I ought to get married, but the god did not agree with her. She pointed to the bhang.” (source)
3. Dayanand Saraswati’s View on Marriage, Remarriage and Niyog
According to Dayanand Saraswati, a 24-year-old woman and a 48-year-old man are considered to be an ideal couple for marriage,
📚Satyarth Prakash Chp 4📚
The best time for a girl’s marriage is when she is from 16 to 24 years of age, and for a youth when he is 25 to 48 years of age. The marriage of a girl of 16 and a youth of 25 years is of the lowest order; of a girl of 18 or 20 years and a youth of 30, 35, or 40 years is of the middle order ; of a maid of 24 and a bachelor of 45 years is of the best kind…” (source)
Dayanand Saraswati vehemently advocates that in the event of a quarrelsome wife, a husband ought to swiftly sever communication with her and instead engage in the practice of “Niyoga” (unlawful relations) with another woman, thus procreating offspring. Similarly, when confronted with an oppressive husband, Dayanand suggests that the wife should enter into a “Niyoga” arrangement with another man, thereby conceiving children.
Furthermore, Dayanand asserts that if a husband is absent for a specified duration, having ventured overseas, the wife should engage in intimate relations with another man to conceive and raise children. To substantiate these claims, Dayanand draws upon the teachings of Manusmriti.
📚Satyarth Prakash Chp 4📚
When a man finds himself unable to beget children, he should suffer his wife to go to another, saying: O fortunate lady, desirous of prosperity, now do thou ichhaswa: seek anyam: another mat: than me, for now have no hope of offspring from me. But she should serve her married husband as usual. In like manner, a woman afflicted with disease and other defects, and finding herself incapable of bearing children, should allow her hasband to raise issue upon another, saying: O my master, now give up all hope of begetting children upon me and, entering into the compact of niyoga with another widowed woman, raise up issue to yourself, The niyoga was done by King Pandu’s wives, Kunti and Madri, and: other women of old. Also, Vyasa formed the connection of niyoga with the wives of his brothers, Vichitrabirya and Chitrangada, on their death and begot Dritrashtra upon Ambika Amba, Patidu upon Ambalika, and Vidur upon a maid servant. Such and the like instances are the: historical proofs: of the doctrine of niyoga.” (source)
📚Satyarth Prakash Chp 4📚
O woman, the name of te: thy pratham1; first ati: husband, vivido: who married thee, is soma from his gentility and other similar qualities, that of the second husband got by niyoga is gandharva from his having known but one wife, that of the third husband uttara: after the two preceding is Agni in virtue of his great heat of passion, and the remaining husbands te: of thine from the turiya fourth to the eleventh got by niyoga go by the name of manushyaja men! For instance, according to the verse, Rig. X,LXXXV,45, a woman can ‘take husbands one after another upto the 11th: number. In like manner, a man also can marry women eleven in number one after another by means of niyoga.” (source)
4. Dayanand Saraswati on Life on Sun, Moon and Other Celestial Objects
Dayanand Saraswati puts forward the claim that human beings not only inhabit the Earth but also reside on the Sun, Moon, and various other celestial bodies,
📚Satyarth Prakash Chp 8📚
Q—What are the sun, moon, stars and planets? Is there human population or is there not?
A—They are all worlds and are peopled with human species. Say the Shatapatha, K. 14, Pr. 6, Br. 7, Kandika 4-
एतेषु हीद सर्वं वसु हितमेते होद सर्वं वासयन्ते ।
तद्यदिद सर्वं वासयन्ते तस्माद्वसव इति ॥
—The earth, water, fire, air, sky, moon, stars, and sun are so called Vasus (abodes), because all things and creatures live in them. They are the habitat of all. Since they are the places of residence, they are called Vasus. When the sun, moon and stars are habitations like the earth; there can not be the least shadow of doubt that they are inhabited by creatures. As this little world of God is full of people and other creatures, are all these shining worlds desert and uninhabited? There is no work of God that is without a purpose. If all these innumerable worlds have no men end other creatures, can they be of any use at all? Hence the human and other races are in them all.” (source)
About This Article
The article “Exposing Swami Dayanand Saraswati” presents a textual and critical examination of the writings, interpretations, and scriptural claims attributed to Swami Dayanand Saraswati, the founder of the Arya Samaj. The focus of this article is to analyze his views in direct comparison with Hindu scriptures, including the Vedas, Upanishads, Smritis, Puranas, and traditional commentaries, based on what is written in the texts themselves, This article does not attempt to justify, defend, reconcile, or reinterpret Swami Dayanand Saraswati’s teachings. It also does not aim to insult, promote hostility, or incite hatred toward any individual, community, or belief system. The term “exposing” is used in the sense of presenting documented statements, scriptural references, and textual comparisons, allowing readers to observe differences, contradictions, or deviations directly from the sources, The content remains source-focused and citation-driven, avoiding emotional, theological, or ideological arguments. Readers are encouraged to consult original scriptures, Satyarth Prakash, Arya Samaj literature, and traditional Hindu texts for independent verification.
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Frequently Asked Questions (FAQ)
1. What does “Exposing Swami Dayanand Saraswati” mean in this article?
It means presenting his recorded teachings and interpretations alongside Hindu scriptures, highlighting textual differences and contradictions without defending or refuting them.
2. Is this article attacking Swami Dayanand Saraswati?
No. The article examines texts and writings, not personal character. It focuses on ideas, interpretations, and scriptural claims.
3. Does this article justify or defend Hindu scriptures?
No. The article does not justify any scripture or belief system. It simply quotes and compares texts.
4. Are Swami Dayanand Saraswati’s own writings used?
Yes. The article may reference Satyarth Prakash and other recorded works, comparing them with traditional Hindu scriptures.
5. Does the article claim Swami Dayanand Saraswati was right or wrong?
No. The article does not pass judgment. It presents textual evidence and contrasts, leaving conclusions to the reader.
6. Are the Vedas treated as infallible in this article?
No. The article does not assume infallibility of any text. It only examines claims made about the Vedas and their content.
7. Is Arya Samaj criticized in this article?
The article examines doctrinal positions attributed to Arya Samaj teachings, only insofar as they relate to scriptural claims.
8. Does the article reinterpret scriptures symbolically?
No. The article relies on literal or commonly cited translations, without symbolic or theological reinterpretation.
9. Is this article political or ideological?
No. It is scriptural and textual, not political or ideological.
10. What is the purpose of this article?
The purpose is source-based clarity, allowing readers to understand what Swami Dayanand Saraswati wrote and how it compares to traditional scriptures.
Disclaimer
This article is for educational, research, and informational purposes only, It does not claim religious authority or final conclusions, Scriptural references are presented as written, without apologetic explanation, Interpretations may vary based on translation, context, and recension, The article does not promote personal attacks or religious hostility.