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The reading of the Bhagavad Gītā verses with meaning should be looked upon as a part of one's daily prayer. One can easily cover one chapter in a sitting, daily. This inspiring routine will make this book your unfailing companion."Swami Dayananda Saraswati
This book focuses on the role of U.S. and European churches, academics, think-tanks, foundations, government and human rights groups in fostering separation of the identities of Dravidian and Dalit communities from the rest of India. It is the result of five years of research, and uses information obtained in the West about foreign funding of these Indian-based activities. The research tracked the money trails that start out claiming to be for education, human rights, empowerment training and leadership training, but end up in programs designed to produce angry youths who feel disenfranchised from Indian identity. The book reveals how outdated racial theories continue to provide academic frameworks and fuel the rhetoric that can trigger civil wars and genocides in developing countries. The Dravidian movement's 200-year history has such origins. Its latest manifestation is the Dravidian Christianity - movement that fabricates a political and cultural history to exploit old faultlines. The book explicitly names individuals and institutions, including prominent Western ones and their Indian affiliates. Its goal is to spark an honest debate on the extent to which human rights and other empowerment projects are cover-ups for these nefarious activities.
The present work is an humble attempt to gather together different views of western scholars expressed by them from time to time in the form of research works, research papers, writings, contribution into Encyclopaedia, Journals, Magazines and invited papers/articles that appeared from time to time in different Arya Magazines . Through these views we discover in Dayananda a great nationalist, great socialist, great democrat, great humanist, great animist, great egalitarian, great utilitarian, great liberator even before the birth of these ideas in the Indian state. He was a staunch supporter of human rights, social justice and equality irrespective of gender, caste, class, race, religion and region. At the same time he was a great philosopher, great thinker, great Vedic scholar and what not. This book should not be taken as merely a compilation of western scholars' views about Rishi Dayananda, but a compendium of live telecast of the Dayananda's movement in India in 19th century and his domination of Indian scenario enslaved then politically and economically by Christians, religiously by Muslims and culturally by Hindu Pundits. One will find how Rishi Dayananda frustrated the political motives of British rulers, evangelical agenda of Christian missionaries and Muslim Maulvis and exposed the dogmatic Hindu Priesthood by virtue of his sharp intellect, indomitable oratory, brave and bold attacks and formidable spiritual power. The readers of this book should not expect always a phraseology of praise from the western scholars and thinkers in respect of Dayanand. They have their own understanding of Dayanand. Sometimes they are led by their own misconstrued notions and prejudices. Sometimes they try to understand Dayanand in the light of their own philosophical, cultural and religious background which stands in sharp contrast to that of the East. Their disputed observations have been duly answered by the author of the present lines in the footnotes. The footnotes supplied by the by the author of present lines contains author's name. The footnotes that do not contain any mention of a name have been contributed by the original reviewers of Dayanand. Through the observations of western scholars, one thing is clear that the western scholarship could not afford analysis of India without analysing Dayanand's role. Dayanand was hailed as a seer and Rishi. This shows the importance Dayanand had in the eyes of western scholarship not only for the making of modern India but for the entire humanity in the 19th century.
Analytical study of the philosophy of Vedanta as depicted in the verses of Kaivalyopaniṣad and Br̥hadāraṇyakopaniṣads.
Dayanand Saraswati was born in 1824 in Tankara village in Kathiawada district of Gujarat. His father was Shri Krishna Lal Tiwari and his mother was Smt Yashodabai. His family was affluent and religious minded. His parents were staunch followers of the Shaiva creed. Because of being born in Mul Nakshatra, he was called as Moolshankar. His parents brought him up in an affectionate manner.
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