Vada in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c11.s13: Dayananda’s Debates on Public Platforms
Vāda in Theory and Practice: Studies in Debates, Dialogues and Discussions in Indian Intellectual Discourses c11.s13
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Dayananda’s Debates on Public Platforms
c11.s13.1
Swami Dayananda became a votary of debates and assiduously perused *śāstrarthas* throughout northern India for more than thirty years of his life.⁹⁶ His *śāstrārthas* were held in *darbārs* (royal courts), assembly halls in different towns, public parks or open grounds. He challenged the *maulavīs* and Christian missionaries. The strategy involved in distributing pamphlets, booklets, advertisements and provocative announcements. The issues were child marriage, widow remarriage and refutation of blind beliefs. The *sanātanīs* were outraged. There were outcries and disruptions during the *śāstrārthas*. That the onslaught of Ārya Samaj led to communal clashes between his followers and the *sanātanīs*, there are instances of attacks on dalits who joined the Samaj.⁹⁷
c11.s13.2
Swami Dayananda worked with a mission and missionary zeal. He and his followers sometimes committed extremities in their over enthusiasm for reform and national awakening. Lala Lajpat Rai, himself a follower of the Arya Samaj movement gives a balanced assessment of the strength and limitations of this movement and its great savant.⁹⁸
c11.s13.3
Dayānanda was a man of dialogue. His meeting with Monier- Williams lasted in a friendly discussion and the latter’s appreciation of Dayananda’s scholarship.⁹⁹ The debate with Siddhakarana, a Jaina monk, was held at Mahooda.¹⁰⁰
c11.s13.4
One of the most controversial of his *śāstrārthas* was held on 16 November 1869 at Anand Bagh of Kāśī (which belonged to the king of Amethi) near Durgakund. Swami Vishuddhanand was one of the most revered saints who led this *śāstrārtha*. Maharaja Ishwari Narayan Prasad Singh, aged 48, the ruler of Kāśī, presided over the event and his 14 year-old son Yuvaraj Prabhu Narayan Singh occupied the seat next to him. Pt. Taracharan Tarkaratna, the chief *Sabha paṇḍit* of the Maharaja, remained present at his orders in the *śāstrārtha* with Swami Dayananda.¹⁰¹ The *paṇḍits* of Kāśī selected two representatives to confront Dayananda – Swami Vishuddhanand and Pt. Bal Shastri.
c11.s13.5
The *sanātanīs* have been claiming that Swami Dayananda who in other cities had always been a champion in the *śāstrārthas* was defeated here. The Arya Samajis however tell a different story altogether.
c11.s13.6
Dayānanda’s fiery speeches against idolatry and orthodoxy created furor and they also led the *sanātanīs* to unite and re-organize themselves. When idols of gods were being thrown in rivers,¹⁰² Shraddharam Phullori with the help of several others established a society called Sanatan Dharm Rakshini Sabha. The Sabha organized itself on the lines of Arya Samaj — with schools, newspapers and magazines and *upadeśakas* (preachers). This led to a debate. The main discourse of the *sanātanīs* states that *Satyārthaprakāśa* is full of glaring mistakes, Dayananda’s interpretation of Vedas is defective, the Arya Samaj itself is un-Vedic, several of its teaching are opposed to the Vedas, Dayananda and his followers are atheists, his teachings are harmful for the cause of Hindu unity and nationalism.
c11.s13.7
Swami Dayānanda went to the extent of advocating *niyoga* (levirate) for the widows, since he believed motherhood a natural function of woman. But he was rediculed in this by many reformers — like Mahadev Govind Ranade. His own followers were sceptical about the propriety of *niyoga*. After Swamiji’s demise, the idea of *niyoga* was totally discarded, but widow marriage was taken up with a missionary zeal. Vidhava Vivah Sabha of Lahore opened five of its branches in Rajasthan in 1815.