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Who is an Arya?
An Arya is any person who believes in and worships the one true God, who lives according to the teachings of the Vedas, who follows the dictates of Dharma,
and who strives to spread the Light of Truth to all people. Being an Arya is a spiritual and moral condition of an individual, and is in no way determined
by external factors such as race, gender, colour or nationality. An Arya is a person who is, above all else, devoted to Truth.
An Arya worships and communes with the one true God daily through the performance of Sandhyā and Agnihotra and lives according to the 10 Principles of
Dharma (righteousness), namely: steadfastness (dritih), tolerance (kshamā), contentment (damah), non-covetousness (asteyam), cleanliness (showcham),
restraint of the senses (indriya nigrahah), practice (dhīh), knowledge (vidyā), truth (satyam) and benevolence (akrodhah). An Arya practices
non-violence (ahinsā) towards all living things. An Arya does not use intoxicants nor recreational drugs of any kind, nor indulge in sex outside of
marriage. Also an Arya always looks at only the good aspects of an individual and believes that his welfare lies in the welfare of the entire society.
What is the philosophy of the Vedas on God, the Soul and Nature?
According to Vedic Dharma, God (AUM - pronounced as OM), the Soul (Purusha) and Nature (Prakriti) are the Three Eternal
Entities, meaning that they have always existed and will forever continue to exist. Though later thinkers developed a number of varying
metaphysical positions, the philosophy of the Vedas, the original Divine Revelation, clearly posits the beginningless existence of God, the Soul and
Nature - an eternal truth that has come to be referred to as Traita or Traitavāda, meaning the 'Wisdom of the Three'.
However, though God, the Soul and Nature are three distinct entities, they are at no time completely separate from one another. The relationship between
God and Creation is that between the Pervader and that which is pervaded, respectively. God fills and pervades every corner of existence, including the
eternal Soul of man.
The relationship between God and man, therefore, is more intimate than any other relationship an individual shall ever experience. Indeed, God knows all
our thoughts and desires, our hopes and dreams, our fears and worries. He is our Eternal Father, our Highest Master, our True Friend, Teacher and Guide in
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Brahma Yajna: The contemplation of and communion with God (Sandhyā) twice daily, morning and evening.
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Deva Yajna: The burning of Samagree (odoriferous, nutritive, sweet, curative, and similar other substances) with Ghee
(clarified butter) in the sacred fire while reciting the appropriate Veda Mantras, also called Homa, or the Agnihotra.
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Pitra Yajna: The ministering to the comfort of the elders, the wise and the learned, as well as serving the same individuals
with love and faith. These duties are only carried out for the living individuals.
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Balivaishva Yajna: The feeding and support of poor and destitute individuals, as well as that of domestic as well as the wild
animals.
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Atithi Yajna: The discharge of hospitality to guests, especially towards individuals who are wise and learned, whose time of
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What is Purushārthas?
The Purushārthas are the goals of earthly life. It is towards these ends that any noble society strives. They are four in number:
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Dharma or Duty: This is the state in which one’s actions, serving the good of all, are in accordance with one’s
own nature. Thus, to practice Dharma is to establish congruence and harmony between one’s inner and outer life.
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Swami Dayananda Ji on Dharma: "The practice of equitable justice together with that of truthfulness in word, deed
and thought and the like (virtues) - in a word, that which is in conformity with the Will of God, as embodied in the Vedas - even that I call
Dharma (righteousness). But the practice of that which is not free from partiality and injustice as well as of untruthfulness in word, deed and
thought, - in a word, that which is opposed to the Will of God, as embodied in the Vedas - even that I term Adharma (unrighteousness)."
(Satyarth Prakash 726)
Dharma is the fundament of the Purushārthas, for without it, none of the others can be attained with righteousness. And a good attained
without righteousness is paramount to a positive evil.
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Moksha or Salvation: This is the attainment of freedom from the bonds of ignorance and its result, pain.
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Swami Dayananda Ji on Moksha: "The emancipation of the soul from pain and suffering of every description and a subsequent career of
freedom in the All-pervading God and His immense Creation for a fixed period of time and its resumption of earthly life after the
expiration of that period constitute Moksha or salvation. The means of salvation are the worship of God, i.e., the practice of yoga, the
performance of righteous deeds, the acquisition of true knowledge by the practice of Brahmacharya, the society of the wise and the learned,
love of true knowledge, purity of thought, a life of activity and so on." (Satyarth Prakash 727)
Just as Dharma is the foundation of the Purushārthas, so, too, is Moksha the pinnacle of the same. To attain Moksha is to reach
life‘s ultimate goal, which goes beyond even the bounds of earthly life, and leads one into a state of unbroken communion
(Upāsanā) with God.
It is important to note that Vedic Wisdom does not entail a life of mendicancy or severity. As long as one follows the dictates of Dharma,
one is encouraged to enjoy the good things of this earthly life. God, in His Infinite Wisdom, has seen it fit to grant us the ability to
experience great happiness and pleasure while on this earth, and we are encouraged to seek it out through righteous means.
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What are the Āshramas?
Vedic Wisdom teaches that each individual goes through certain phases during the course of life, and that each of these phases should provide the
opportunity to master the knowledge and skills required for making real progress toward the attainment of the Purushārthas. The systematic
organisation of these phases, known as Āshrama, foresees three main segments in the life of man.
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Brahmacharya or Student Life: This is the stage of life in which the child receives a solid education in Vedic Dharma, including the
sciences and the arts. It entails living a celibate and simple life, free from the distractions of sensuality and materialism, hearing
and studying the Vedas, and developing virtuous qualities such as discipline, purity in thought, word and deed, cleanliness, humility, etc.
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Swami Dayananda Ji on the purpose of Brahmacharya: "Brahmacharya (or the 1st stage of life) is meant for perfecting one's body and
acquiring knowledge and culture." (Satyarth Prakash 159)
Brahmacharya is the foundation of the noble life, for it imparts the knowledge of one‘s proper place and function in society and
in God‘s creation, as well as training in skills one will make use of in all the subsequent stages of life.
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Vānaprastha or Retired Life: This is the stage of life in which the individual, having fulfilled his duties to
his children and his community, withdraws from his professional role in society, making way for the next generation, and turns his
attention inward, devoting himself more fully to the practice of yoga and the search for divine wisdom.
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Swami Dayananda Ji on the purpose of Vānaprastha: "Vānaprastha (or the 3rd stage of life) is for meditation, concentration
of the mind on abstruse subjects, the perfection of one’s character and the acquisition of divine knowledge." (Satyarth
Prakash 159)
For most people, this stage represents the culmination of all their efforts. They have the freedom to spend the remainder of their days
absorbed in the contemplation and worship of God and in altruistic actions. However, for Brāhmanas, there is one additional stage,
which can be taken as an option.
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Sanyāsa or Renounced Life: This is the stage of life in which the individual renounces all ties to worldly existence,
focusing all his energy upon the propagation of Vedic Wisdom and the teaching of the same to others.
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Swami Dayananda Ji on the purpose of Sanyāsa: "Sanyāsa (or the 4th stage of life) is meant for disseminating knowledge of
the Veda and the Shāstras, practicing virtue and renouncing vice, preaching the gospel of truth and dispelling doubts and ignorance
of the people. … Therefore, it behooves Sanyāsis to devote themselves assiduously to the preaching of Truth and enlightening
the minds of the people who are in doubt, to the studies of the Vedas and the Shāstras and the propagation of the Vedic dharma,
thereby promote the good (physical, social, mental and spiritual) of the whole world." (Satyarth Prakash 159)
Brāhmanas may also go directly from Brahmacharya to Sanyāsa, as they are alone qualified through knowledge and piety to execute
the duties of a true Sanyāsi, and as it is sometimes the case that they have little if anything left to learn from the stages of
Grihastha and Vānaprastha.
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What are the Key Features of the Arya Samaj?
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Today, the Arya Samaj has presence in many countries around the world including Canada, the United States, Mexico, Guyana, Surinam,
Trinidad, the United Kingdom, the Netherlands, Kenya, Tanzania, Uganda, South Africa, Malawi, Fiji, Mauritius, Pakistan, Burma, Thailand,
Japan, Singapore, Hong Kong, New Zealand and Australia. This list is by no means exhaustive.
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In which Gods or Goddesses, for example, Brahma,
Vishnu, Mahesh, etc., do the Aryas believe in?
Aryas believe in the Vedas and according to the Vedas there is only one God for the entire Universe. The most excellent name of God is AUM (OM).
Since God has infinite attributes it is common to use different names to refer to the different attributes of the same God. For example a man
in a household will be called husband by the wife, father by the sons and daughters, son by the mother and so on, but all these names refers to the
same individual describing his different attributes. AUM is the most comprehensive name of God. Other names denote some or only one aspect of Him.
This is why AUM always signifies God and no one else while other names can stand for God and other things as well. For example Agni means God,
as well as fire.
God being the Supreme and the creator of the Universe is called Brahma. God is called Vishnu because He pervades
all the movable and the immovable world. For making the wicked weep by punishing them He is called Rudra; for being blissful and
benefactor of all He is called Shiva. The name Virāt signifies God because He illuminates this universe.
God is called Vishva because in Him reside all the worldly objects or in other words He resides in all
of them. God is called Taijasa because He is self-luminous and gives light to the sun and other luminous bodies.
Āditya is another name of God because He never perishes. God is called Prajna, because
He has an intimate knowledge of the activities of the animate and inanimate world and is free from doubts. Mittra is the name of God
because He loves all and is worthy of being loved by all. Varuna is the name of God because He accepts the self-disciplined, learned,
those who desire salvation, the emancipated and the pious. Varuna may also mean God as He is the most excellent of all. God is called
Indra as He is powerful and resplendent. God is called Brhaspati because He is the greatest of the great and the Lord
of the entire universe. God is called Urukrama because He has infinite energy. God is called Īshvara
as He is the possessor of might. God is called Savita because He creates the universe. He is the impeller.
God:
- wins all and is Himself invincible
- knows just and unjust actions and instructs accordingly.
- brightens all.
- is worthy of adoration of all persons and not of condemnation.
- is Himself an embodiment of happiness, gives happiness to others, and is entirely free from pain.
- is ever happy and free from grief; makes others happy and free from grief.
- at the time of dissolution makes all the souls sleep in the unmanifested state.
- desires truth and is desired by the truthful.
- pervades all and is worthy of being known.
For all of the above reasons God is called Deva.
God is called Mangala because He is all blissful and is the cause of bliss to all souls. God is called Budha as
He is all knowledge and is the source of knowledge of all souls. The name of God is Rāhu because He is essentially one,
without admixture of anything else, who rejects the wicked and frees others from the hands of the wicked. God is called Ketu as He
is the abode of the universe, free from death and disease and frees the emancipated souls from diseases and sufferings during the period of salvation.
God is called Matā (mother) because He has happiness and prosperity of all souls at heart just as an earthly mother, out of
extreme love and kindness, desires happiness and prosperity for her offsprings. God is called Gańesa or
Gańapati as He is the Lord or protector of groups of inanimate objects, prakriti etc., as well as of all souls. God is called
Lakshmi, because He sees all the moving and unmoving universe and endows it with distinguishing marks and features as bodies with
eyes, nose etc., and trees with leaves, flowers, fruits and roots, earth and water, with black and red, white colours and clay, stone, moon, sun etc.,
besides He sees all, is glory of all glories and is the goal or object of attainment of all the scriptures eg. Vedas etc.. God is called
Sarasvati because He has all sorts of knowledge i.e. the exact knowledge of the word, the sense, their relation and application.
Another name of God is Sesa because He remains free from birth and dissolution.
Similarly there are many other names of God but this certainly does not imply that there is more than one God.
Why at the conclusion of the prayers is the word “Shānti” said three times?
“Aum Shāntih, Shāntih, Shāntih.”
The word “shāntih” means peace. The word “shāntih” ie. peace is repeated three time because the world has
three-fold pains, in other words there are three basic types of sufferings. These are Ādhyātmika,
Ādhibhautika and Ādhidaivika.
Ādhyātmika - refers to the pains or the sufferings pertaining to body and soul. Such pains are a result of ignorance,
lack of true knowledge, passions and hatred, physical pain and diseases.
Ādhibhautika - refers to the pains and sufferings caused by enemies, dangerous animals for example tigers, snakes etc.
Ādhidaivika - refers to pains and sufferings arising from natural causes such as excessive rains, earthquakes, extremes of
heat and cold or from mental worry and distraction of the senses etc.
When reciting the above prayer the devotee is praying for wisdom, knowledge and guidance so that no living thing may suffer the pains due to any of
the three types of sufferings. He prays:
May thou keep us away from these threefold pains and always guide us in beneficial actions. Because thou alone art the embodiment of good, thou alone
do good to the whole world and give bliss to the pious salvation-seekers. May thou manifest in the hearts of all the living beings through Thy own
grace so that all living beings embrace virtue, forsake vice, attain the supreme bliss and remain free from pains.
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