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About arya samaj noida

The Arya Samaj  mandir Noida was a greater amount of a modified development not at all like the Ramakrishna Mission, which had more extensive skylines. The development that was started by its originator Swami Dayananda Saraswati  was to a greater degree an aggressor nature as it raised a pennant of rebel against the mainstream views in the light of its own translation of religion. It didn’t search for different religions for motivation.

It would not leave the Hindu-overlap for a different personality. Rather it needed to restore Hinduism from inside. It meant to recoup the lost estimations of Aryanism, to restore the first Aryan force, and to reassert itself against inner and outside perils. In a roundabout way, it spoke to a response against the quick intrusions of Western thoughts and Christianity. Deep down, in this manner, it took after a Hindu recovery.

Swami Dayananda’s Philosophy:

Swami Dayananda examined Sanskrit, taken in the Vedas and turned into a learned researcher. From his fifteenth year onwards he began voyaging all once again India. He got otherworldly training from Swami Birajanada.

1. Vedas are the wellspring of all reality and of incomparable information.

2. Vedas underline the idea of the authentic monotheism, commitment to one form­less God.

3. Like the Vedic religion, Vedic culture too was a characteristic culture without the social indecencies of resulting ages.

4. There was neither the rank framework nor unapproachability in the Vedic age.

5. The status of ladies in Vedic culture was one of honor, benefit, and opportunity.

6. Marriage was a ceremony while the lady was a heavenly partner of man.

7. Persuaded of the estimations of Vedic religion and social conditions, Swami Dayananda raised the cry, “back to the Vedas”.

Arya Samaj Movement:

The thoughts and sentiments communicated by Swami Dayananda appeared as a development called the Arya Samaj, which was set up in 1875 at Lahore. The arya samaj mandir in noida was needed to lay supreme confidence in God and in the Vedas.

It engendered the accompanying standards:

I. God to his supporters is savvy, existent, and merry. He is shapeless, omnipo­tent, simply, tolerant, unborn, interminable, unchangeable, and unmatched.

ii. The Arya Samaj Noida individuals were needed to dedicate themselves to the physical, social, and otherworldly government assistance of their fellowmen.

iii. Spreading appropriate training and a battling against obliviousness or deception were viewed as different targets of the arya samaj mandir noida.

iv. The development impacted the individuals of western and northern India. Vedic ratio­nalism and beliefs offered reformist learned people.

v. Lobbied for antiquated Aryan sort coeducation prompting the foundation of gurukulas or instructive establishments on Vedic example: For instance Gurukul Kangri close Haridwar Uttarakhand.

vi. Sanskrit and Hindi turned into the vehicle of guidance in these Gurukulas even at higher stage.

vii. The Gurukulas accentuated on character building and a feeling of administration and devotion with respect to youth.

viii. Altruistic exercises were an aspect of the Aryan program and the samaj estab­lished homes for vagrants, widows, destitutes, and the upset.

ix. On an activist stage, it denounced Brahmanic ceremonies and customs, icon love, and eccentric practices.

x. It endeavored to bring to the untouchables the status of the Hindus having a place with the upper ranks.

xi. The Arya samaj opened up the entryways of Hindu society to the non-Hindus and ini­tiated the Suddhi Movement by which the non-Hindus could be changed over to Hinduism.

xii. The samaj spread the picture of Hinduism as a minister religion by engendering its history of grasping different non-Hindu races, for example, Greeks, Scythians, Kushans, Sakas, and Hunas who lost their character in Hindu society by turning out to be Hindus.

The Arya Samaj development demonstrated effective in northern India with its dynamic perfor­mance in the field of renaissance.

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