SHUDDHI WORK OF THE ARYA SAMAJ

By Lala Lajpat Rai

“If we have sinned against the man who loves us, have ever wronged a brother, friend or comrade, have ever done an injury to the neighbor who ever dwelt With us, or even to a stranger, O Lord! Free us from the guilt to this trespass.” -R. v., 85, 7.

I. Reclamation and Conversion

Literally, Shuddhi means purification, but when used by Arya Samajists it includes also reclamation and conversion. The Arya Samaj, being a Vedic church, and as such a Hindu organization, engages in the work of reclaiming those who have left Hindu society, and it converts everyone who is prepared to accept its rehgious teachings. In this work it comes into direct conflict with the proselytizing work of the Musulman Mullah and the Christian missionary; the j Musulman fanatic and the Christian zealot hate it, but even the sober-minded moulvie and the broadminded Christian do not like it. Yet it has met with considerable success in reclaiming Hindus converted to other faiths, and in stemming the tide of conversion. But its greatest success lies in raising the

social status of the depressed classes among the Hindus and preventing them from leaving Hinduism and joining other religious denominations. About the reconversions the Census Commissioner of the United Provinces of Agra and Oude remarks : ” Special efforts are directed to the reconversion of converts from Hinduism to Christianity or Islam, while persons who are Christian or Mahomedan by birth are also occasionally converted.” ” . . . of such Mahomedan converts I have myself known at least one case, and others have occurred. There is a society affiliated to the Arya Samaj , which is known as the Rajput Shuddhi Sabha, >^ which has as its chief object the reconversion of Mahomedan Rajputs to Hinduism via the Arya Samaj. On a single day 370 such Rajputs were converted to Aryaism. In three years, between 1907 . and 1910, this  society claims to have converted 1,052 Musulman Rajputs.”^

2. Ceremony of Conversion

Another Census Commissioner of the same province (Mr. Burn, I.C.S.) says that “the ceremony of conversion is simple. The would-be Arya lives on milk alone for a period of fifteen days/ this being known as the Chandrain birt. The admission into the Samaj is made the occasion of a public meeting, at which the convert declares his adherence to the ten principles of the Samaj, a great homa sacrifice is performed, passages from the Vedas are recited, and the convert distributes sweetmeats to those present. “^ In some cases a certificate of Shuddhi is issued, which facilitates social intercourse with Hindus.

3. Depressed Classes

But the greatest interest is being taken in the social uplifting of the lower castes; this reclamation is taking two distinct lines : (i) the raising of the Status of castes not entitled to wear the sacred thread, by admitting them to that privilege ; and . (2) raising the untouchables to the rank of touchable, and educating them to higher social ideals, with a view to eventually raising them to social equality with other Hindus. This work is done by the Arya Samaj es as such, as well as by special organizations supported by the Arya Samaj and affiliated, directly or indirectly, to the latter. Two years ago the author delivered a speech on this subject as President of a large Conference, at the anniversary of the Gurukula at Hardwar, and discussed the question from three standpoints : from the point of view of the Hindu community ; as a question of all-Indian importance ; and in its humanitarian bearing. Discussing it from the all- India point of view, he said : ” It is to be remembered that national define has its origin in the oppression of others, and if we Indians desire to achieve national self-respect and dignity, we should open our arms to our unfortunate brothers and sisters of the depressed classes and help to build up in them the vital spirit of human dignity. So long as we have ^/l these large classes of the untouchables in this country we can make no real progress in our national affairs, for this requires a high moral standard ; and this is unthinkable where the weaker classes are unfairly treated. No man may build his greatness on his brother’s weakness; man shall stand or fall by his Own strength.”

As recently as December last the author again discussed the subject, as the President of another large Conference of the same nature at Karachi (Sindh).

In the course of this speech he remarked that ” the cause of the depressed classes combines in it the best of religion, the best of humanity, and the best of nationalism ; that it is a cause worthy of the best energies and the most strenuous efforts of a large number of India’s daughters and sons, such as believe that ‘ Life is a mission and duty its highest Law,’ and that the best fulfillment of that duty lies in the service and uplifting of those whom human tyranny and prejudices have put out of the pale of humanity, and who are unfortunately the victims of the idea that they deserve no better fate.”

“In my opinion,” continued the speaker, “no greater wrong can be done to a human being endowed with intellect than to put him into circumstances Which make him believe that he is eternally doomed to a life of ignorance, servitude, and misery, and that in him any sort of ambition for his betterment is a sin.

“No slavery is more harmful than that of mind, and no sin is greater than to keep human beings in perpetual bondage. It is bad enough to enslave people, but to create and perpetuate circumstances which prevent them from breaking their chains and becoming free, is infamous. No man or number of men has a right to do this, and they deserve the severest condemnation of all who have a conscience. It is my firm conviction that injustice and oppression of fellow-men, the attempt to stifle legitimate human ambition, the desire to keep people down in order to profit by their misfortune, is sure to react on the authors and agents thereof, and that nothing can save them from a similar fate sooner or later except a timely consciousness of the gravity of their sin and a vigorous attempt to atone for it by undoing the mischief wrought.

” I am a Hindu and a firm behever in the doctrine of Karma. I also behave that every man makes his own Karma, and is thus the arbiter of his own destiny. I therefore look at the question thus: the ancestors of the Hindus (or perhaps they themselves in their previous existence), in the insolence of wealth and power maltreated people whom God had placed under them to protect and bless. The degradation of the latter reacted upon them and reduced them to the subordinate position which has been their lot for so many centuries, without in any way benefiting those who had already been degraded by them. This double degradation has resulted in the loss of the manly instincts of the race ; and we find that, despite a strong and sincere desire to improve, we feel as if the wheels of progress are kept back by forces beyond our control. The highest interests of the nation therefore require that the best in us should be devoted to the undoing of the mischief wrought by us or our ancestors. We owe a heavy debt to those depressed classes; that debt must be paid, and paid as soon as possible. No amount of paper resolutions and no amount of talking on platforms will make us men unless we adopt the first principle of manhood, viz., of making the amended honorable to those of our own people whom we have wronged and whom we continue to wrong under an entirely mistaken idea of our dignity and social position. Living in the midst of large classes of people not conscious of their manhood, we cannot hope to progress towards a better type ; a man Having in an atmosphere of infectious disease has to keep up constant war lest the germs of disease get admittance into his body and destroy it. At the best, action in such circumstances can only be preventive and not operative: our work for ourselves can only be negative and not affirmative. Even if we succeed in avoiding infection, that does not mean much, as our time is spent in preventive measures without making advance. We have, therefore, to realize that the best and highest sacrifices we may put forth for our national advancement cannot come to much as long as the depressed classes remain what they are. The question then, is one of national importance, and one which deserves to be placed almost at the head of the list of reforms needed to bring about our social efficiency. It is not a question of charity or goodwill but one of National self-preservation. I have so far looked at it from humane and national points of view, but there is another aspect which Hindus cannot ignore. The depressed classes or the vast bulk of them, are Hindus; they worship Hindu gods, observe Hindu custom, and follow the Hindu law. A great many of them worship the cow and obey their Brahman priests. They have no desire to go out of Hinduism unless it be impossible for them otherwise to better their position reugiously, socially, and Economically. Nay, they cling to Hinduism in spite of the knowledge that by giving it up and adopting other faiths they have an immediate prospect of Rising both socially and economically. There are agencies prepared to receive them with open arms if only they give up their ancestral faith, of which they Know little, and whose priests care so little for them. Indications are not wanting that many of them have already become conscious of the wretched position they hold in Hindu society. Some have begun to resent it, and it will be no wonder if large numbers of them leave Hindu society with thoughts of retaliation and revenge. Hindu society is in a state of transition, and is throwing off the accretions that have gathered round it in times of stress and trouble. With the advance of education and under modern influences, striking changes are taking place in the ideals and modes of life and thought of the society. The great majority of educated Hindus think that their progress, even on the most advanced modem lines, does not necessitate their giving up their religion or its forms, or even the mainsprings of their life as Hindus. If so, it is a question of paramount importance to Hindu society, that all those who call themselves Hindus should not only be properly educated, but that each member should have the consciousness that there is no position in society to which he cannot aspire if he is otherwise fitted for it by personal qualifications. No society can hold its own in these days of universal competition and education if it does not allow its members the fullest scope for progress. “Modern societies go further; they not only allow the fullest scope to their members but they have also to find opportunities tor progress. According to sound social conceptions, there cannot be much hope for a society which keeps a fourth of its total strength in perpetual bondage, doomed to dirty work, insanitary life, and intellectual starvation, and denies them opportunities of association with other members of the community. I am not prepared to admit that such a state of things forms an essential feature of Hinduism; it is enough to shame us that it should be associated with present day Hinduism.

Happily there is some awakening among the leaders of orthodox Hinduism also. The famous Gait Circular proved a good tonic for the apathy of orthodox Kashi. One fine morning the learned pandits of Kashi rose to learn that their orthodoxy stood the chance of losing the allegiance of six cores of human beings who, the Government and its advisers were told, were not Hindus, in so far as other Hindus would not acknowledge them as such, and would not even touch them. The ways of Providence are strange and inscrutable. The Gait Circular had a quite unexpected effect and galvanized the dying body of orthodox Hinduism into sympathy with its untouchable population, because that was so necessary to avert its own downfall. The possibility of losing the untouchables has shaken the intelligent section of the Hindu community to its very depths, and were it not for long established prejudices and deep-rooted habits, the untouchableness would soon be a thing of the past. The danger having been removed of Hinduism being bereft of the depressed classes by the fiat of the Census Department, there is a chance of Hinduism reverting to its old apathy and indifference, and against this the leaders and well-wishers of the Hindu community have to guard. From the Hindu point of view too, then, the matter is of first-rate importance and cannot be ignored without serious loss to the body and soul of Hinduism. I would, therefore, appeal to every Hindu to be serious about it ; this is no time for trifling. The Christian missionary is gathering the harvest and no blame can attach to him for doing so. He is in this country with the message of His God, and if the Hindus forsake their own people, he, in any case, will not fail them. The depressed classes, as I have said, have no desire to leave Hinduism, if the latter make it possible for them to progress on humane lines; but if in its stupidity it hesitates and hesitates, they are not willing to follow in its train any longer.”

The following extract gives an account of what has so far been done by the Arya Samaj in this connection:

“. . . In the Punjab and the United Provinces substantial work is being done by the Arya Samaj. In my eyes the chief merit of this work Hes in forcing or persuading Hindu society to assimilate these classes and raise them to a respectable position in the social scale. From that point of view the methods of the Arya Samaj are much more effective than those adopted in other parts of India. The Arya SamajISTS  occupy an admittedly good position in Hindu society. The orthodox party often threatens to outcaste them, but eventually find that it is not in their power to do so. In fact they cannot afford to lose them: Hinduism in Northern India cannot be thought of without the Arya Samaj. It is not only a source of strength to Hinduism and Hindus, but is the Principal effective agency, always and everywhere present, to defend them, to save them, and to serve them. It is the Arya Samajists who open and maintain schools, colleges, Vidyalas, and Gurukulas for the education of their boys and girls ; it is they who fight their religion.- and denominational battles, who defend their Shastras, who serve them in times of famine or distress, who look after their womanhood,  and who spend money, time, and energy in  reclaiming those who would otherwise be lost to them. The orthodox are angry with the Arya Samaj on account of their audacity in admitting some of the depressed classes and untouchables into Hindu society. They threaten to excommunicate and in some cases they carry out their threats, but eventually find it is useless to break their heads against rocks. In their despair, they pour out the vials of their wrath upon the untouchables and persecute them, but at this stage the law steps in and they have to submit to the inevitable.

” The Arya Samajists reclaim these depressed classes by admitting them to the privileges of the  Dwijas. They administer Gayatri to a select number, invest them with the sacred thread, confer on them the privilege of performing Homa, and start inter-dining and in a few cases even inter-marriage with them. This startles the Hindus. The whole country where such a thing is done for the first time is thrown into convulsions. People begin to think and talk. Occasionally they resort to violence which in some cases leads to litigation, but eventually truth, justice and perseverance triumph. In the territories of the Maharaja of Jammu and Kashmir the whole strength of one of these castes (in one pargana), about 10,000 souls, has been admitted into the Arya Samaj. This is the result of about three years’ work. The agitation is now subsiding and things are resuming their normal condition. In another district (Sialkote) over 36,000 of another caste have been similarly raised. A special organization has been formed to look after their education, etc., called the Megh Udhar Sabha (a society for the uplift of Meghs), which maintains a Central School and several primary schools. The Central School has a splendid building of its own, the foundation stone of which was laid by the Collector of the District, and on which they have spent some forty thousand rupees. In Another district (Gurdaspur) Pandit Ram Bhaj Dat has reclaimed several thousands  within the last two years. The orthodox party is still agitated there, and no organization has yet been formed to look after those reclaimed. In another district (Hoshiarpur), thousands have been reclaimed and there is a regular organization looking after their educational and other needs. In Lahore itself good work is being done among Hindu sweepers and Chamars. In July, I purchased a large plot of land at Lahore on the other side of the Ravi, at a cost of Rs. 21,000, to build a Central Home and a Central School for the Depressed Classes Mission. We have used a portion of the balance of the famine fund, raised by me in 1908, towards the uplift of the depressed classes, and are maintaining some Primary Schools scattered over the province for the benefit of these classes. Some of these are receiving Government grants and others will soon earn them. The funds thus released will then be available for other schools. There is hardly a district in the province where some work in connection with the uplift of the depressed classes is not being done, though in most cases it only forms part of the general programmed of the Arya Samaj. But  the best and most cheering part of this work is that in some places the orthodox party have become conscious of their duty towards the depressed classes and are in full sympathy with the Arya Samaj. At the last session of the Punjab Hindu Conference, at the suggestion of a Hindu Sadhu of the orthodox party, a resolution was unanimously passed to invite the depressed classes to send representatives to the Conference in future. In Lahore and some other places we find that high caste Hindus have no scruples in sending their children to the schools which we maintain mainly for the depressed classes.

The children mix quite freely and on equal terms. In the U. P., the home of Hindu Orthodoxy, the work is more difficult; but last year I succeeded in making a big hole in the orthodox fortress by reclaiming a number of Domes (one of the lowest untouchable castes in the U.P.) and admitting them into the Arya Samaj. I went to their house in the interior of the hills and along with a number of high caste Arya Samajists ate food cooked by them and drank water brought by them. Last year I went to Benares and in that very centre of Hindu orthodoxy addressed a huge meeting on this question, and challenged the pandits to outcaste me and others working with me. I did the same only lately at Muradabad and Bareilly. The Arya Samajists in these districts are maintaining a number of schools for the Chamar boys, who alone number 60 lacs in the United Provinces. The untouchables in the U. P. number about a crore and a quarter in a total Hindu population of about four crores, and the problem there is gigantic. The great need in those provinces is a mission solely devoted to the work, consisting of good Hindus, who really believe in the Hindu Shastras and have a genuine respect for Hindu life and thought.” These extracts give a fair idea of the influence of the Arya Samaj in the sphere of social uplift . It is a magnificent work, of which any single Indian organization may well be proud. But no one feels more than we do how little has yet been achieved in this line. We are yet only on the fringe of the area to be conquered, and many a battle will have to be fought before the victory is achieved. The Arya Samaj as a body is, however, conscious of the magnitude as well as of the importance of the work, and their success is, humanly speaking, almost certain. Their feeling may well be expressed in the words of the poet

:It may be that the gulfs will wash us down

:It may be we shall touch the Happy Isles,. . . but something ere the end, Some work of noble note, may yet be done.

—Tennyson, Ulysses.