In his letter dated Chaitra Śukla 6, Saṁvat 1931 (1932 according to North Indian Pañchāṅga), i.e. April 11, 1875, written in Sanskrit from Mumbai addressed to Gopal Rao Hari Deshmukh, a learned Judge at Allahabad, Swami ji discussed Developments at Mumbai culminating in setting up of Arya Samaj at Mumbai on April 10, 1875, at 5:00 PM. Through this letter, it becomes crystal clear that Arya Samaj was founded in Mumbai on Saturday, April 10, 1875. Accordingly, it was the 5th day of the bright half of Caitra month of Vikrama Saṁvat 1932, instead of the 1st day of Chaitra month, as it is often held. This letter mentions Vikrama year 1931 which is according to Gujrati Pañhāṅga. Gujrati Pañcāṅga remains six month behind, as it starts from Kārtika Śukla Pratipadā. Initially, twenty principles were formulated, but in due course they were condensed into ten, reflecting greater clarity, focus, and universality of thought. It is important to emphasize that Swami Dayananda Saraswati himself never held any official post in the Arya Samaj, nor did he ever seek to become its president or office-bearer. He remained, in the truest sense, a humble and ordinary member, devoted solely to the cause of truth, reform, and service. This itself is a powerful lesson for Arya Samajis. Swami Dayananda’s life teaches that leadership lies not in positions, titles, or authority, but in character, conviction, and commitment to principles. Therefore, followers of Arya Samaj should draw inspiration from their mentor and rise above internal conflicts, power struggles, and competition for positions. The true spirit of Arya Samaj is selfless service, dedication to Dharma, and collective upliftment, not personal ambition. When its members internalize this lesson, the Arya Samaj can truly function as a transformative movement rather than merely an organization. Ten Principles of the Arya Samaj The Ten Principles of the Arya Samaj are not merely guiding doctrines for a single reform movement; they are, in essence, universal principles for the peaceful coexistence of humanity. If the world truly seeks peace, friendship, fraternity, and harmony, these principles must be embraced and practiced by all, without distinction of nation, race, or creed. Rooted in truth, justice, knowledge, and collective welfare, these ideals transcend religious and cultural boundaries. They address the fundamental ethical needs of global society and offer a moral framework capable of resolving conflict, eliminating ignorance, and fostering mutual respect among human beings. In this sense, it would not be an exaggeration to say that the Ten Principles of the Arya Samaj are principles not only for Arya Samaj, but for the entire world. Indeed, they deserve recognition as guiding principles for global institutions such as the United Nations, for they embody the very values upon which international peace, cooperation, and sustainable harmony must be built. 1. God is the primary source of all true knowledge and of all that is known through knowledge. In the first principle of the Arya Samaj, God is described as the primary source of all knowledge. This assertion rests on a profound metaphysical insight: the complete knowledge or information of creation eternally exists within God in the form of a divine blueprint. When the Supreme Being wills creation, the universe manifests precisely according to this inherent knowledge. The process of creation may be understood through a simple yet powerful analogy. The complete information of a plant resides within its seed. The seed already contains the blueprint of the tree—the species, form, and characteristics. When provided with conducive conditions such as soil, water, and sunlight, the seed unfolds its latent knowledge and manifests as that very tree. A mango seed produces only a mango tree, never a neem or an apple tree, because its informational essence is predetermined. In the same way, the entire cosmos exists in an unmanifest form within Brahman. The laws of nature, the order of the universe, and the structure of creation are not arbitrary; they emerge from the eternal, intrinsic knowledge present in the Divine. Creation unfolds according to this cosmic intelligence, not by chance or randomness. It is for this reason that Maharshi Dayanand Saraswati defined God as the original source of all true knowledge and of all that is known through knowledge. All sciences, natural laws, and truths ultimately derive from this primordial reservoir of wisdom. Thus, the first principle of the Arya Samaj is not merely theological; it is a profound philosophical statement affirming that knowledge precedes creation, and creation is the manifestation of knowledge. 2. God is Existence, Consciousness, and Bliss; formless, omnipotent, just, merciful, unborn, infinite, and unchanging, omnipresent, and the Creator; He alone is worthy of meditation. In the second principle of the Arya Samaj, Maharshi Dayananda offers a clear and profound definition of God, addressing the widespread confusion about the divine that prevailed in the 19th century. During that period, various civilizations and schools of thought had conceptualized God in ways that often served their own interests, leading to diverse and conflicting ideas. Maharshi Dayananda sought to clarify the concept of God strictly according to the Vedic understanding. According to him, God is existent and eternal, immutable and unchanging. He is pure consciousness, devoid of any material attributes, and blissful in Himself, experiencing neither pain nor pleasure. God is formless, for He pervades the entire universe; no finite form can contain Brahman. It is through Brahman that all actions, motions, and reactions occur in the universe. God is omnipotent and omnipresent, the ultimate source of all energy and activity, and He is just, never favoring or disfavoring anyone, administering rewards according to the law of karma. God is also merciful, unaffected by criticism, abuse, or ignorance. He is unborn, never taking birth from a mother, and infinite, remaining unchanging amidst the transience of the material world. Unlike the physical world and the human body—which are subject to birth, growth, decay, and death—God remains eternal. Furthermore, God is the creator, for He possesses the divine blueprint of the universe. He is the Niyanta (controller), regulating creation according to cosmic law. Because of these attributes, He alone is worthy of meditation; if one seeks to meditate, the only true object of meditation is God, the eternal, all-pervading, and conscious source of all existence. 3. The Vedas are the books of all true knowledge., and it is the duty of all Aryans (wise persons) to learn, teach, hear, and read them. In the third principle of the Arya Samaj, Maharshi Dayananda elucidates the true nature of the Vedas, asserting that they are the supreme repository of pure knowledge and the blueprint of creation. The Vedas, he explains, are not mere texts written by humans; they embody the eternal knowledge inherent in Brahman regarding the entire cosmos. Whatever is revealed in the Vedas corresponds directly to the manifestations in the universe. Drawing upon the Vaisheshika Darshan, Maharshi Kanada observes that each sentence in the Vedas is composed with perfect intelligence, because the author of the Vedic knowledge and the Creator of the universe are one and the same. Hence, the wisdom contained in the Vedas is mirrored in the very structure of creation. In this sense, the Vedas can be seen as the “Śruti or Śrāvya Kāvya” (theoretical knoweldge of Brahman), while the universe itself is the “Drishya Kāvya” (knowledge translated into action). Maharshi Dayananda emphasizes that the Vedas contain pure, unadulterated knowledge, and it is the sacred duty of every intelligent, enlightened, and wise individual to study, teach, listen to, and disseminate their truths for the benefit of humanity. In doing so, one not only honors Brahman but also aligns with the eternal laws of creation and wisdom. 4. One should always be ready to accept truth and reject falsehood In the fourth principle of the Arya Samaj, Maharshi Dayananda emphasizes that a person should always be prepared to accept truth and reject falsehood. This aligns with the Vedic maxim, “Satyam vai devaḥ, anr̥itam manuṣyaḥ”—truth belongs to the divine, while falsehood is human. Enlightened beings, or the wise, consistently adhere to truth and shun error. Similarly, the Apastambha Dharma Sutra poses the question, “Katham dikshitam bhavati?”—how does a student become dikshita, or spiritually initiated? The answer given is: “Anr̥itat satyam upayati, atha dikshitam bhavati”—a person becomes divine when he transitions from falsehood to truth. Maharshi Dayananda, inspired by these Vedic principles, formulated this fourth principle to guide the elevation of human beings from mere manhood to divinity. This principle is not only moral but also practical and scientific in its implications. True progress in knowledge, science, and technology requires valid, truthful knowledge. When humans lack access to truth, they make errors in judgment and create technologies that harm the environment—pollution, global warming, and ecological crises arise from such misapplied knowledge driven by material gain. Had knowledge been aligned with truth from the beginning, technologies would have been sustainable, safe, and beneficial rather than hazardous. Thus, Maharshi Dayananda’s principle underscores that truth is the foundation of ethical living, spiritual growth, and sustainable progress, serving as the guiding light for both individual and societal advancement. 5. One must act only in accordance with dharma, that is after due reflection upon what is right (satya or worth doing ) and what is wrong (asatya unworthy of action). In the fifth principle of the Arya Samaj, Maharshi Dayananda places special emphasis on the concept of Dharma. Importantly, Dharma here does not refer merely to religion; in Vedic philosophy, Dharma encompasses moral and ethical values, a deep awareness of natural laws, one’s duties toward family, society, the nation, earth and the environment. It also signifies the inherent properties or qualities of objects and beings. Maharshi Dayananda asserts that all human actions—political, economic, social, scientific or religious—must be guided by Dharma. Every act should be preceded by thoughtful reflection on what is right and what is wrong, for Dharma serves as the eternal measure of righteousness. Only actions aligned with Dharma, rooted in moral and ethical principles, are worthy of execution, while wrongful actions must be rejected. This principle highlights that knowledge of Dharma is indispensable, as emphasized in the Bhagavad Gita, which teaches that the protection of Dharma safeguards humanity itself. By upholding moral, ethical and natural laws (called Vedic Laws) values in thought, speech, and action, human beings ensure not only personal integrity but also the welfare, stability, and progress of society at large. 6. The primary objective of Arya Samaj is to promote the physical, spiritual, and social well-being of all humanity. In the sixth principle of the Arya Samaj, Maharshi Dayananda emphasizes the primary objective of the movement called (Arya Samaj). He defines it as the promotion of the physical, spiritual, and social well-being of all humanity. This principle is profoundly relevant even today and aligns closely with the modern-day objectives of the United Nations, which upholds the inherent rights of every human being to health, dignity, and holistic development. Maharshi Dayananda recognized that true human development is impossible without the integrated growth of body, mind, and society. A person who is not physically healthy, spiritually aware, and socially responsible cannot realize his full potential and remains underdeveloped. By emphasizing the well-being of all, the Arya Samaj seeks not only individual upliftment but also the progress and harmony of society at large. In fact, this principle transcends the scope of the Arya Samaj itself—it serves as a universal guideline for states, nations, and societies, reminding us that the ultimate aim of governance and social organization should be to ensure the comprehensive well-being of every human being. 7. One should treat everyone with love, in accordance with dharma and in a manner suitable to an individual. In the seventh principle of the Arya Samaj, Maharshi Dayananda emphasizes that every individual must be treated with love and respect. Hatred or animosity has no place in human interactions; every person inherently deserves kindness and compassion from others. At the same time, Maharshi Dayananda stresses that treatment must also be guided by Dharma—by ethical and moral principles, as well as by the established rules and regulations applicable to the individual. The manner of treatment should take into account a person’s status, position, and merit, ensuring fairness and justice in all interactions. In essence, three guiding principles govern proper conduct: Universal love: Every individual deserves affection, kindness, and respect. Adherence to Dharma: Actions and treatment must align with ethical and moral principles. Recognition of merit and status: Respect and consideration should correspond to a person’s position, contribution, and role in society. By integrating love, justice, and merit, Maharshi Dayananda provides a holistic framework for ethical, compassionate, and equitable human relationships. 8. Ignorance should be dispelled and knowledge should be promoted. In the eighth principle of the Arya Samaj, Maharshi Dayananda emphasizes the vital importance of dispelling ignorance and promoting knowledge. Ignorance, he asserts, is the root cause of all suffering, pain, and conflict, as well as hatred and misunderstanding among human beings. In contrast, knowledge is the source of liberation, clarity, and societal harmony. As the Sanskrit saying goes, “Rite jñānāt na mukti”—without knowledge, one cannot free oneself from the bondage of suffering. This truth can be illustrated with a simple yet profound story: A person walking at night sees a rope on the ground and mistakes it for a snake, experiencing fear and anxiety. Once daylight reveals the rope’s true nature, fear vanishes and relief sets in. This story powerfully conveys that knowledge dispels fear and ignorance creates unnecessary suffering. Accordingly, Maharshi Dayananda advocated that ignorance must be eradicated at all levels, and knowledge must be actively promoted—both for the betterment of the individual and for the welfare of society as a whole. By enlightening minds, fostering awareness, and cultivating understanding, humans can lead lives of peace, wisdom, and genuine progress. 9. One should not be content with personal advancement alone, but should strive for the welfare of all. The ninth principle of the Arya Samaj is one of the most important and profoundly relevant principles in today’s world. Maharshi Dayananda emphasizes that an individual should not be solely concerned with personal advancement or prosperity, but must actively strive for the welfare of all humanity. This principle embodies the concept of shared prosperity: true human progress is not selfish or individualistic, but generous, altruistic, and inclusive. When prosperity is equitably shared, human society can flourish in peace, harmony, and well-being. Just as the sun provides its light to everyone without discrimination, so too should natural resources and opportunities be accessible to all. It is both a humanitarian duty and a natural law that every person should have equitable access to the wealth of the world. Unfortunately, today, the reality is starkly different: 90% of people have access to only 10% of the world’s resources, while the remaining 10% control 90%, creating a profound disparity between the wealthy and the poor. Maharshi Dayananda’s principle directly addresses this imbalance, urging equity, social responsibility, and shared welfare. This principle transcends the confines of the Arya Samaj; it is universal in scope, offering a moral and ethical framework necessary for the well-being and harmonious coexistence of all humanity. 10. An individual is not free to act contrary to the rules that govern the welfare of society; however, in matters concerning personal well-being, one may exercise freedom of choice.
The tenth principle of the Arya Samaj articulates a profound balance between individual freedom and social responsibility. Maharshi Dayananda asserts that while an individual is free to exercise personal choice in matters concerning personal well-being, this freedom cannot be extended to actions that harm or undermine the welfare of society. Human beings are not isolated entities; they are inherently social beings. Therefore, while living within society, one cannot ignore or endanger the collective good in pursuit of selfish or narrow personal interests. Whenever individual desires come into conflict with the larger altruistic or societal interest, the individual must willingly subordinate personal gains for the greater good of the community. At the same time, Maharshi Dayananda does not deny personal liberty altogether. Individual interests may be freely pursued only so long as they do not obstruct public welfare or violate social harmony. Thus, the principle establishes a moral framework where public good takes precedence over private gain, ensuring social stability, justice, and harmony. This principle remains highly relevant in the modern world, reminding us that true freedom is not license, but responsible action guided by the welfare of all. It offers an ethical foundation for governance, citizenship, and social coexistence, where the interests of society at large are given rightful prominence over purely individual concerns. The Arya Samaj became a dynamic movement for religious purification, social reform, and cultural self-respect.
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In his letter dated Chaitra Śukla 6, Saṁvat 1931 (1932 according to North Indian Pañchāṅga), i.e. April 11, 1875, written in Sanskrit from Mumbai addressed to Gopal Rao Hari Deshmukh, a learned Judge at Allahabad, Swami ji discussed Developments at Mumbai culminating in setting up of Arya Samaj at Mumbai on April 10, 1875, at 5:00 PM. Through this letter, it becomes crystal clear that Arya Samaj was founded in Mumbai on Saturday, April 10, 1875. Accordingly, it was the 5th day of the bright half of Caitra month of Vikrama Saṁvat 1932, instead of the 1st day of Chaitra month, as it is often held. This letter mentions Vikrama year 1931 which is according to Gujrati Pañhāṅga. Gujrati Pañcāṅga remains six month behind, as it starts from Kārtika Śukla Pratipadā. Initially, twenty principles were formulated, but in due course they were condensed into ten, reflecting greater clarity, focus, and universality of thought. It is important to emphasize that Swami Dayananda Saraswati himself never held any official post in the Arya Samaj, nor did he ever seek to become its president or office-bearer. He remained, in the truest sense, a humble and ordinary member, devoted solely to the cause of truth, reform, and service. This itself is a powerful lesson for Arya Samajis. Swami Dayananda’s life teaches that leadership lies not in positions, titles, or authority, but in character, conviction, and commitment to principles. Therefore, followers of Arya Samaj should draw inspiration from their mentor and rise above internal conflicts, power struggles, and competition for positions. The true spirit of Arya Samaj is selfless service, dedication to Dharma, and collective upliftment, not personal ambition. When its members internalize this lesson, the Arya Samaj can truly function as a transformative movement rather than merely an organization. Ten Principles of the Arya Samaj The Ten Principles of the Arya Samaj are not merely guiding doctrines for a single reform movement; they are, in essence, universal principles for the peaceful coexistence of humanity. If the world truly seeks peace, friendship, fraternity, and harmony, these principles must be embraced and practiced by all, without distinction of nation, race, or creed. Rooted in truth, justice, knowledge, and collective welfare, these ideals transcend religious and cultural boundaries. They address the fundamental ethical needs of global society and offer a moral framework capable of resolving conflict, eliminating ignorance, and fostering mutual respect among human beings. In this sense, it would not be an exaggeration to say that the Ten Principles of the Arya Samaj are principles not only for Arya Samaj, but for the entire world. Indeed, they deserve recognition as guiding principles for global institutions such as the United Nations, for they embody the very values upon which international peace, cooperation, and sustainable harmony must be built. 1. God is the primary source of all true knowledge and of all that is known through knowledge. In the first principle of the Arya Samaj, God is described as the primary source of all knowledge. This assertion rests on a profound metaphysical insight: the complete knowledge or information of creation eternally exists within God in the form of a divine blueprint. When the Supreme Being wills creation, the universe manifests precisely according to this inherent knowledge. The process of creation may be understood through a simple yet powerful analogy. The complete information of a plant resides within its seed. The seed already contains the blueprint of the tree—the species, form, and characteristics. When provided with conducive conditions such as soil, water, and sunlight, the seed unfolds its latent knowledge and manifests as that very tree. A mango seed produces only a mango tree, never a neem or an apple tree, because its informational essence is predetermined. In the same way, the entire cosmos exists in an unmanifest form within Brahman. The laws of nature, the order of the universe, and the structure of creation are not arbitrary; they emerge from the eternal, intrinsic knowledge present in the Divine. Creation unfolds according to this cosmic intelligence, not by chance or randomness. It is for this reason that Maharshi Dayanand Saraswati defined God as the original source of all true knowledge and of all that is known through knowledge. All sciences, natural laws, and truths ultimately derive from this primordial reservoir of wisdom. Thus, the first principle of the Arya Samaj is not merely theological; it is a profound philosophical statement affirming that knowledge precedes creation, and creation is the manifestation of knowledge. 2. God is Existence, Consciousness, and Bliss; formless, omnipotent, just, merciful, unborn, infinite, and unchanging, omnipresent, and the Creator; He alone is worthy of meditation. In the second principle of the Arya Samaj, Maharshi Dayananda offers a clear and profound definition of God, addressing the widespread confusion about the divine that prevailed in the 19th century. During that period, various civilizations and schools of thought had conceptualized God in ways that often served their own interests, leading to diverse and conflicting ideas. Maharshi Dayananda sought to clarify the concept of God strictly according to the Vedic understanding. According to him, God is existent and eternal, immutable and unchanging. He is pure consciousness, devoid of any material attributes, and blissful in Himself, experiencing neither pain nor pleasure. God is formless, for He pervades the entire universe; no finite form can contain Brahman. It is through Brahman that all actions, motions, and reactions occur in the universe. God is omnipotent and omnipresent, the ultimate source of all energy and activity, and He is just, never favoring or disfavoring anyone, administering rewards according to the law of karma. God is also merciful, unaffected by criticism, abuse, or ignorance. He is unborn, never taking birth from a mother, and infinite, remaining unchanging amidst the transience of the material world. Unlike the physical world and the human body—which are subject to birth, growth, decay, and death—God remains eternal. Furthermore, God is the creator, for He possesses the divine blueprint of the universe. He is the Niyanta (controller), regulating creation according to cosmic law. Because of these attributes, He alone is worthy of meditation; if one seeks to meditate, the only true object of meditation is God, the eternal, all-pervading, and conscious source of all existence. 3. The Vedas are the books of all true knowledge., and it is the duty of all Aryans (wise persons) to learn, teach, hear, and read them. In the third principle of the Arya Samaj, Maharshi Dayananda elucidates the true nature of the Vedas, asserting that they are the supreme repository of pure knowledge and the blueprint of creation. The Vedas, he explains, are not mere texts written by humans; they embody the eternal knowledge inherent in Brahman regarding the entire cosmos. Whatever is revealed in the Vedas corresponds directly to the manifestations in the universe. Drawing upon the Vaisheshika Darshan, Maharshi Kanada observes that each sentence in the Vedas is composed with perfect intelligence, because the author of the Vedic knowledge and the Creator of the universe are one and the same. Hence, the wisdom contained in the Vedas is mirrored in the very structure of creation. In this sense, the Vedas can be seen as the “Śruti or Śrāvya Kāvya” (theoretical knoweldge of Brahman), while the universe itself is the “Drishya Kāvya” (knowledge translated into action). Maharshi Dayananda emphasizes that the Vedas contain pure, unadulterated knowledge, and it is the sacred duty of every intelligent, enlightened, and wise individual to study, teach, listen to, and disseminate their truths for the benefit of humanity. In doing so, one not only honors Brahman but also aligns with the eternal laws of creation and wisdom. 4. One should always be ready to accept truth and reject falsehood In the fourth principle of the Arya Samaj, Maharshi Dayananda emphasizes that a person should always be prepared to accept truth and reject falsehood. This aligns with the Vedic maxim, “Satyam vai devaḥ, anr̥itam manuṣyaḥ”—truth belongs to the divine, while falsehood is human. Enlightened beings, or the wise, consistently adhere to truth and shun error. Similarly, the Apastambha Dharma Sutra poses the question, “Katham dikshitam bhavati?”—how does a student become dikshita, or spiritually initiated? The answer given is: “Anr̥itat satyam upayati, atha dikshitam bhavati”—a person becomes divine when he transitions from falsehood to truth. Maharshi Dayananda, inspired by these Vedic principles, formulated this fourth principle to guide the elevation of human beings from mere manhood to divinity. This principle is not only moral but also practical and scientific in its implications. True progress in knowledge, science, and technology requires valid, truthful knowledge. When humans lack access to truth, they make errors in judgment and create technologies that harm the environment—pollution, global warming, and ecological crises arise from such misapplied knowledge driven by material gain. Had knowledge been aligned with truth from the beginning, technologies would have been sustainable, safe, and beneficial rather than hazardous. Thus, Maharshi Dayananda’s principle underscores that truth is the foundation of ethical living, spiritual growth, and sustainable progress, serving as the guiding light for both individual and societal advancement. 5. One must act only in accordance with dharma, that is after due reflection upon what is right (satya or worth doing ) and what is wrong (asatya unworthy of action). In the fifth principle of the Arya Samaj, Maharshi Dayananda places special emphasis on the concept of Dharma. Importantly, Dharma here does not refer merely to religion; in Vedic philosophy, Dharma encompasses moral and ethical values, a deep awareness of natural laws, one’s duties toward family, society, the nation, earth and the environment. It also signifies the inherent properties or qualities of objects and beings. Maharshi Dayananda asserts that all human actions—political, economic, social, scientific or religious—must be guided by Dharma. Every act should be preceded by thoughtful reflection on what is right and what is wrong, for Dharma serves as the eternal measure of righteousness. Only actions aligned with Dharma, rooted in moral and ethical principles, are worthy of execution, while wrongful actions must be rejected. This principle highlights that knowledge of Dharma is indispensable, as emphasized in the Bhagavad Gita, which teaches that the protection of Dharma safeguards humanity itself. By upholding moral, ethical and natural laws (called Vedic Laws) values in thought, speech, and action, human beings ensure not only personal integrity but also the welfare, stability, and progress of society at large. 6. The primary objective of Arya Samaj is to promote the physical, spiritual, and social well-being of all humanity. In the sixth principle of the Arya Samaj, Maharshi Dayananda emphasizes the primary objective of the movement called (Arya Samaj). He defines it as the promotion of the physical, spiritual, and social well-being of all humanity. This principle is profoundly relevant even today and aligns closely with the modern-day objectives of the United Nations, which upholds the inherent rights of every human being to health, dignity, and holistic development. Maharshi Dayananda recognized that true human development is impossible without the integrated growth of body, mind, and society. A person who is not physically healthy, spiritually aware, and socially responsible cannot realize his full potential and remains underdeveloped. By emphasizing the well-being of all, the Arya Samaj seeks not only individual upliftment but also the progress and harmony of society at large. In fact, this principle transcends the scope of the Arya Samaj itself—it serves as a universal guideline for states, nations, and societies, reminding us that the ultimate aim of governance and social organization should be to ensure the comprehensive well-being of every human being. 7. One should treat everyone with love, in accordance with dharma and in a manner suitable to an individual. In the seventh principle of the Arya Samaj, Maharshi Dayananda emphasizes that every individual must be treated with love and respect. Hatred or animosity has no place in human interactions; every person inherently deserves kindness and compassion from others. At the same time, Maharshi Dayananda stresses that treatment must also be guided by Dharma—by ethical and moral principles, as well as by the established rules and regulations applicable to the individual. The manner of treatment should take into account a person’s status, position, and merit, ensuring fairness and justice in all interactions. In essence, three guiding principles govern proper conduct: Universal love: Every individual deserves affection, kindness, and respect. Adherence to Dharma: Actions and treatment must align with ethical and moral principles. Recognition of merit and status: Respect and consideration should correspond to a person’s position, contribution, and role in society. By integrating love, justice, and merit, Maharshi Dayananda provides a holistic framework for ethical, compassionate, and equitable human relationships. 8. Ignorance should be dispelled and knowledge should be promoted. In the eighth principle of the Arya Samaj, Maharshi Dayananda emphasizes the vital importance of dispelling ignorance and promoting knowledge. Ignorance, he asserts, is the root cause of all suffering, pain, and conflict, as well as hatred and misunderstanding among human beings. In contrast, knowledge is the source of liberation, clarity, and societal harmony. As the Sanskrit saying goes, “Rite jñānāt na mukti”—without knowledge, one cannot free oneself from the bondage of suffering. This truth can be illustrated with a simple yet profound story: A person walking at night sees a rope on the ground and mistakes it for a snake, experiencing fear and anxiety. Once daylight reveals the rope’s true nature, fear vanishes and relief sets in. This story powerfully conveys that knowledge dispels fear and ignorance creates unnecessary suffering. Accordingly, Maharshi Dayananda advocated that ignorance must be eradicated at all levels, and knowledge must be actively promoted—both for the betterment of the individual and for the welfare of society as a whole. By enlightening minds, fostering awareness, and cultivating understanding, humans can lead lives of peace, wisdom, and genuine progress. 9. One should not be content with personal advancement alone, but should strive for the welfare of all. The ninth principle of the Arya Samaj is one of the most important and profoundly relevant principles in today’s world. Maharshi Dayananda emphasizes that an individual should not be solely concerned with personal advancement or prosperity, but must actively strive for the welfare of all humanity. This principle embodies the concept of shared prosperity: true human progress is not selfish or individualistic, but generous, altruistic, and inclusive. When prosperity is equitably shared, human society can flourish in peace, harmony, and well-being. Just as the sun provides its light to everyone without discrimination, so too should natural resources and opportunities be accessible to all. It is both a humanitarian duty and a natural law that every person should have equitable access to the wealth of the world. Unfortunately, today, the reality is starkly different: 90% of people have access to only 10% of the world’s resources, while the remaining 10% control 90%, creating a profound disparity between the wealthy and the poor. Maharshi Dayananda’s principle directly addresses this imbalance, urging equity, social responsibility, and shared welfare. This principle transcends the confines of the Arya Samaj; it is universal in scope, offering a moral and ethical framework necessary for the well-being and harmonious coexistence of all humanity. 10. An individual is not free to act contrary to the rules that govern the welfare of society; however, in matters concerning personal well-being, one may exercise freedom of choice.
The tenth principle of the Arya Samaj articulates a profound balance between individual freedom and social responsibility. Maharshi Dayananda asserts that while an individual is free to exercise personal choice in matters concerning personal well-being, this freedom cannot be extended to actions that harm or undermine the welfare of society. Human beings are not isolated entities; they are inherently social beings. Therefore, while living within society, one cannot ignore or endanger the collective good in pursuit of selfish or narrow personal interests. Whenever individual desires come into conflict with the larger altruistic or societal interest, the individual must willingly subordinate personal gains for the greater good of the community. At the same time, Maharshi Dayananda does not deny personal liberty altogether. Individual interests may be freely pursued only so long as they do not obstruct public welfare or violate social harmony. Thus, the principle establishes a moral framework where public good takes precedence over private gain, ensuring social stability, justice, and harmony. This principle remains highly relevant in the modern world, reminding us that true freedom is not license, but responsible action guided by the welfare of all. It offers an ethical foundation for governance, citizenship, and social coexistence, where the interests of society at large are given rightful prominence over purely individual concerns. The Arya Samaj became a dynamic movement for religious purification, social reform, and cultural self-respect.