Genuine Monotheism

The Arya Samaj does not accept any mediator between God and man. It actually rejects the very idea as a deviation from true belief in one, and only one God. According to Dayanand, monotheism in the real sense is inconsistent with the authority and necessity of any prophet, redeemer or guru. The exclusive and most exalted position of God is thus the distinguishing feature of the monotheism, which the Arya Samaj believes in and preaches.

An other distinctive feature of the monotheism of the Arya Samaj is that, it does not believe in any physical or personal God. And therefore, there is no question of His residing in heaven or taking birth as an avatar or incarnation. The first principle says that "God is the primary and original source of all true knowledge" and the second principle describes "all the essential characteristics of its conception of God". God is incorporeal and therefore, there is no question of his being a person or having any physical existence or identity. That is why, He is "all pervading" and "free from birth, death, fear, disease or decay."

One may say that if there is a God, He can be only one who has all the characteristics given in this second principle, otherwise, there would be many inconsistencies and contradictions about Him. For example, if He is born, He cannot be immortal. Similarly, if He has a body or an abode in Heaven, He cannot possibly be everywhere or all powerful. If He is just and merciful, He cannot do or undo anything as he likes nor can He be flattered by our prayers or angered by our indifference to Him. In other words, Dayanand has tried to so rationalise the conception of God that while it satisfies the need or urge of man for God, it also makes it possible for him to continue to believe in His existence in spite of the growing advance in science and human knowledge. God is not a person whose existence we can deny or refuse to accept but it is a power, which even those who do not believe in Him can accept as the law of nature.

The Vedas are also not the name of any books as such, but they represent all true knowledge. In fact the word "Veda" means "to know" or "knowledge" and therefore any scientific truth or advance in human knowledge would only mean the revelation of the secret of Nature as a result of man's wisdom inspired by God who is therefore rightly called the primary source of all true knowledge.

Search for Truth

It is significant that the fourth principle which follows the first three concerning God and the Vedas enjoins upon everyone "To accept what has been established as truth." In fact, truth was the burning mission of Dayanand's life and by insisting on the truth as revealed by god, he has given a rational basis for his monotheism as well as for the need of the knowledge enshrined in the Vedas.

Few and Simple Rituals

Apart from these metaphysical doctrines, the religious practices and rituals of the Arya Samaj are also few and very simple. Swami Dayanand has himself laid down the procedure of their performance in his book Sanskar Vidhi. The important occasions in man's life, such as birth, initiation for learning or education, marriage and death are celebrated in a simple way without any regard for inauspicious days or other astrological superstitions. There is a belief in prayer and meditation for spiritual peace only, but there are no temples or idols or any prescribed sacred place of worship.

The morning and evening prayers called Sandhay can be briefly recited at any place within ten minutes. The shrines and certain rivers and mountains may have historical and other importance, but there is nothing divine about them. Even the cow is not a sacred animal. Dayanand advocated its protection because of its usefulness. The Arya Samajists do not believe in fast or vigil for religious merit. They do not worship the fire as is commonly misunderstood. The havan or yajna is performed in order to recite Vedic mantras. This is done mostly on special occasions when the relevant hymns and mantras are recited and these recitations are generally explained in the language of the people. A religion, to be a living force must also provide some practical guidelines to its followers besides prescribing doctrines and tenets. The Arya Samajists do this in a simple and practical manner. Its demands are neither too many nor too heavy. However, those who want to achieve higher spiritual merit and satisfaction, can do so by yogic meditation in which Swami Dayanand himself had achieved high proficiency. He, however, denounced the exhibition or show of yogic feats or miracles which are the tricks of the trade of most of the present day godmen in India.

We may sum up the religious principles and practices of the Arya Samaj in the words of some impartial observers. Sir Herbert Risley say, "The Arya Samaj has tried to clear the tangled jungle of Hinduism by providing a definite creed, resting upon scriptures of great antiquity and high reputation. Its teachings are bold and masculine." Mr. Blunt, in his Census report on India for 1911, says, "The Arya Samaj alone has provided a manly and straight forward creed. Amongst all the religions, such as man has the choice, the Arya Samaj offers a bold and straightforward monotheism. It bides its followers to discard all those superstitions, which he most specially dislikes. It based the order and its whole teachings on the Vedas, which he reverences deeply. Though he probably reverences nothing else, it gives him a creed that he can believe, ceremonies that he can himself carry out and a hope of salvation if his deeds are good."