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GURGAON- 122001- HARYANA - INDIA 

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Details: Of ARYA SAMAJ :- 

Swami Dayanand Saraswati founded Arya Samaj in Mumbai in 1875 to promote social service. Arya Samaj gurgaon, postulates in principle equal justice for all men and all nations, together with equality of the sexes. It repudiates a hereditary caste system, and only recognizes professions or guilds, suitable to the complementary aptitudes of men in society. He gave new interpretations to reform the stagnant Hindu thought through his book "Satyaprakash" (The Light of Truth). He profusely quoted the vedas and other religious texts to insist that salvation was not the only motto of a Hindu or Arya, as was believed. To lead a fruitful worldly life, working for a noble cause was important, and he preached that salvation was possible through social service.

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ACHARYA MAHESH (Vedic-Pravaktha)- (DHARMACHARYA) ARYA SAMAJ 

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Principals of Arya Samaj by: Swami Dayanand Saraswat

1. God is the primary cause of all true knowledge and of everything known by its means. 2. God is Absolute Truth , Absolute Intelligence, and Blissful. He is Formless, Almighty, Just, Merciful, Unborn, Infinite, Unchangeable, Beginningless, Incomparable, the Support of all, All-pervading, Omniscient, Omnipotent, Omnipresent, Eternal, Immortal, Fearless, Holy , and the Creator of the Universe. To him alone worship is due. 3. The Vedas are the books of true knowledge. It is the paramount duty of every Arya to read, teach, hear and recite them. 4. All should be ready to accept truth and renounce untruth. 5. All acts should be performed in conformity with Dharma, that is, after due consideration of the right and wrong. 6. The primary object of the Arya Samaj is to promote the welfare of the whole world, by the promotion of physical, spiritual and social progress of all human beings. 7. All people should be treated with love, justice and with due regard to their merits. 8. Ignorance, Avidya, must be dispelled and Vidya, the realization and acquisition of true knowledge, should be promoted. 9. No one should be content with his own welfare alone, but every one should look towards the welfare of others also. 10. One should subordinate oneself to the common welfare of society while one is free to act for one’s own welfare. ************************************************************************************************************* Contact Acharya ji For All yagya, Sanskaar, Mahayagya, Anushthans, Pravachan  at Your Home/Office any whare just call:- +91-124-9810637587,  * Yagya (Hawan) Agnihotra:- Traditional Vedic Rituals: Yagya is a Sanskrit word derived form the word “Yaj”, which means fire sacrifice. It is a combination of traditional vedic rituals performed for getting nature support in a particular direction. In a yagya six duties are performed, which include devotion, worship, recite of vedic mantra for a particular purpose fire sacrifice (hawan) donation (daan) & daily eating of pandits (Brahman Bhojan). This complete process together is called ‘Yagya’ and because we strictly follow hard vedic regulations of chanting, vedic mantra in rituals, we call it vedic yagya. These yagyas can be performed for individuals for societies or for a nation for several purposes and targets. EFFECT OF YAGYA IN OUR LIFE: Yagya is performed to bring revolutionary changes in one’s life. It can also be performed to attain prosperity and happiness in one personal life to find solution for the various problems of the life etc. For finding remedy of any problem yagya is the most infuluntial method. In this universe there are three main energy sources i.e. light, sound & magnet. Light is very good system but it is limited as it can’t reach beyond the wall or a non transparent medium. Magnet is also very effective but it needs a metallic medium to pass it’s energy through, but the sound is everywhere reachable that’s why it has been mostly used. As mantra is based on sound system, it quarantees the best effect of yagya. Moreover the yagya is absolutely natural process and thus peaceful and long lasting too. The most important benefit of yagya is that it is completely positive. It means it always give positive results. This is the reason why yagya was 10000 years ago too popular and now too is popular. What is Havan or Yagya? The Yagya is an ancient Vedic technique of connecting one to pure consciousness and bliss. Yagya is a special Vedic performance performed by traditional Vedic Pandit (Priest) specially trained in this field from very child hood. It is the most powerful remedy used in Vedic Astrology from the time immemorial to neutralize the negative influences of planets and enhance the positivity in life. Performance of Yagyas on a regular basis is beneficial to man & bestows peace. The father of Indian cultureIt is the science of high importance of impressing world consciousness. Regarding the yagya vidhya very less knowledge is three amongs human conscious & worldwide conscious.  Physical as well as psychological diseases can be cured by yagya. Heat generated from yagya can solve personal problems as well as family problem too.  Yagya can also change the atmosphere of nature.  DEFINITION OF YAGYA IN VEDAS: *Yagya is the best and noble work in the world spirit of all gods in yagya. *Thousands of not doing yagya get vanished. *Yagya is the centre of the whole universe. *The worshiper of yagha gets heavenly happiness. *Who does the yagya his heart get the enlightened light of God. *One can achieve everything by yagya and maa saraswati also bestows him. *Yagya is the best religion and it blesses everyone and also the world. *Yagya fulfills all the wishes. Vedic Yagya:- Yagya is a religious ceremony which is performed to please the Almighty God. It is performed around a holy fire as well as chanting Vedic specific problem removing Mantras conducted by our qualified Brahmins (Seers) For this, our Vedic Scholars chant Mantras in a very specific counting method of your problem eradicating Mantras. After that a Yagya is performed around holy fire as well as chanting Mantras. In this process lots of ingredients as Pure Ghee and different types of herbal things used to perform Yagya. For performing Yagya devotees name, his/her problems/knowledge are required. Seekers can convey their noble desires to us and our Scholars pass that problem to Almighty through this process by chanting Mantra related to your's problem. This Yagya is performed on behalf of devotees. Above are some examples of Yagya. Like this for any special intention Yagya can be performed as per request/desire of the person. Seekers become benefitted which will come in the way of prosperity, happiness and joy. This will have no side effects. The positive result may be achieved through this Yagya. The result may happen very shortly or have long time duration but do have. Yagya is the sign of purity and best virtues and thus the worshipers of yagya should possess noble thing and noble work processes. * Yagyas for Important Life Transitions:- There are also Traditional Vedic Ceremonies to ensure smooth passage into virtually every new important state of human life. These ceremonies are performed on specially selected days that may precede the event or that may occur as an integral part of the specific transition. ** YAGYA CAN BE FOLLOWING TYPES: 1.      Marriage (Vedic Wedding Ceremony) 2.      Wedding Anniversaries 3.      Career related yagya 4.      Business / Prosperity / Happiness / Joy related 5.      Health related 6.      Problems eradication yagya 7.      Groom/Bride, Groom problems eradication yagya 8.    Sanjeevan Sukt Yagya(Nirogta / Swasth Ke liye) 9.      Shri Sukt Yagya 10.  Purus Sukt Yagya (Sukh Samriddhi Ke Liye) 11. Graha Shanti Pooja /Anushthan 12. All Vedic Sanskaars 13. Gayatri Mahayagya  14  Mahamritunjay Mahayagya  15.  Birthday's Yagya 16. Shilanyas,- Bhomi-Pujan,  17. Grah Pravesh, 18. Corporate Mahayagya Anushthan, 19. Vyapaar Shubh Arambh, 20. Grah Shanti, Special Vedic-Anushthans,  21. Ved Prayana, ** Contact Acharya ji For All yagya at Your Home/Office just call:- 91-9810637587,  Vedic-Sanskaars-(Sacraments):- Garbhadhan (Sacrament of Impregnation) Punsavanam (second or third month of pregnancy) Simantonnayana (between the fifth and eighth month of pregnancy) Jatakarma (At the time when the child is being born) Namakarana (Naming the child) Niskramana (Child is brought out of house.3rd and 4th month) Annaprashana (The first feeding of cereal at six months) Chudakarma (First time cutting of hair, 1st year or 3rd year) Karnavedha (Piercing the ears in the third or fifth year) Upanayana (Investiture of Sacred Thread) From 8th year Samavartana (When studies are completed) Vivaha Samskara (Marriage ceremony) Grihasthashrama (Sacraments relating to house-holders.) Vanprasthashrama (Renouncing the house-holder's life) Sanyasashrama. (Leading the life of a monk) Antyeshti (Funeral: last rites of the dead) ==============================================================================++++++++++

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(1) Arya Samaj Mandir- New Colony-(Near Sub Post Office) Gurgaon-122001

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(2) Arya Samaj Mandir–Sector-04/07, Urben Estate- Gurgaon      

(3) Arya Samaj Mandir–Sector-09/09A, Urben Estate- (Near Sabzi Mandi Sector 7 Ext. Gurgaon) –Haryana

(4)  Arya Samaj Mandir–Sector-10/10A, Urben Estate-Gurgaon – Haryana

(5) Arya Samaj Mandir–Sector-14, Urben Estate- Gurgaon -Haryana

(6 ) Arya Samaj Mandir– Patel Nager (Secter –15 part-2)- Gurgaon - Haryana

(7) Arya Samaj Mandir – Sector 21/22/23 - Gurgaon –Haryana

(8) Arya Samaj Mandir – New Palam Vihar & Palam Vihar- Gurgaon –Haryana

(9)  Arya Samaj Mandir – Bhim Nager, (Near Ram Leela Medan) -Gurgaon Haryana

(10) Arya Samaj Mandir – Jacubpura (Near Sadar bazar)- Gurgaon –Haryana

(11) Arya Samaj Mandir -Arjun Nager (Near Post Office)- Gurgaon -Haryana

(12) Arya Samaj Mandir - Shivaji Nager – Gurgaon - Haryana

(13) Arya Samaj Mandir – Ram Nager – Gurgaon- Haryana

(14) Arya Samaj Mandir – Model Town, 4/8 Marla – Guragaon- Haryana

 (15) Arya Samaj Mandir – (Ved Mandir), (Mohan Kund, H- Block),  South City, Part-1, - Gurgaon - Haryana

(16) Arya Samaj Mandir – DLF City- Phase-2 – Gurgaon- Haryana

(17) Arya Samaj Mandir –Sushant Lok – Gurgaon - Haryana

(18) Arya Samaj Mandir – Hans Enclave – Gurgaon- Haryana

 (19) Arya Samaj Mandir - Basai Village- Gurgaon –Haryana

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 (24) Arya Samaj Mandir – Sohna, (Near shiv kund)– Gurgaon - Haryana.

 (25) Arya Samaj Mandir - NUHU.- Gurgaon–Haryana

 (26) Arya Samaj Mandir – Badhashahpur Village.- Gurgaon –Haryana

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Arya Kandirya Sabha – Gurgaon – Haryana (India)

Head Office: - Arya Samaj Mandir – Jacubpura, (Near Sader Bazar)- Gurgaon

Branch: - Arya Samaj Mandir – Arjun Nager, (Near Post Office) Gurgaon – Haryana

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Founding of the Arya Samaj Maharishi  Swami Dayanand Saraswati ji 

( Imp:- this details From Wikipedia, the free encyclopedia)

Between 1869 and 1873, Swami Dayananda Saraswati, a native of Gujarati, made his first attempt at reform in his native India. This attempt took the form of the establishment of "Vedic Schools" which put an emphasis on Vedic values, culture and religion to its students. The first was established at Farrukhabad in 1869, with 50 students enrolled in its first year. This initial success led to the founding of four additional schools in rapid succession at Mirzapur (1870), Kasganj (1870), Chhalesar (1870) and Varanasi (1873).

The Vedic Schools represented the first practical application of Swami Dayanand’s vision of religious and social reform. They enjoyed a mixed reception. On the one hand, students were not allowed to perform traditional idol worship (murtipuja in Hindi) at the school, and were instead expected to perform sandhya (a form of meditative prayer using mantras from the Vedas) and participate in agnihotra twice daily. Disciplinary action was swift and not infrequently severe. On the other hand, all meals, lodging, clothing and books were given to the students free of charge, and the study of Sanskrit was opened to non-Brahmins. The most noteworthy feature of the Schools was that only those texts which accepted the authority of the Vedas were to be taught. This was critical for the spiritual and social regeneration of Vedic culture in India.

The Vedic Schools soon ran into difficulties. Swami Dayanand had trouble finding qualified teachers who agreed with his views on religious reform, and there existed a paucity of textbooks which he considered suitable for instruction in Vedic culture. Funding was sporadic, attendance fluctuated considerably, and tangible results in the way of noteworthy student achievement were not forthcoming.

Consequentially, some of the schools were forced to close shortly after opening. As early as 1874, it had become clear to Swami Dayanand that, without a wide and solid base of support among the public, setting up schools with the goal of imparting a Vedic education would prove to be an impossible task. He therefore decided to invest the greater part of his resources in the formulation and propagation of his ideology of reform. Deprived of the full attention of Swami Dayanand, the Vedic School system collapsed and the last of the schools (Farrukhabad) was closed down in 1876 due to Muslim occupation and takeover.

Adi Brahmo Samaj:-

While traveling (1872–1873), Swami Dayanand came to know of several of the pro-Western Indian intellectuals of the age, including Navin Chandra Roy, Rajnarayan Basu, Debendranath Tagore andHemendranath Tagore all of whom were actively involved in the Brahmo Samaj. This reform organization, founded in 1828, held many views similar to those of Swami Dayanand in matters both religious (e.g. a belief in monotheism and the eternality of the soul) and social (e.g. the need to abolish the hereditary caste or varna system and uplift the masses through education). Debendranath Tagore had written a book entitled Brahmo Dharma, which serves as a manual of religion and ethics to the members of that society, and Swami Dayanand had read it while inCalcutta.

Although Swami Dayanand was persuaded on more than one occasion to join the Brahmo Samaj, there existed points of contention which the Swami could not overlook, the most important being the position of the Vedas. Swami Dayanand held the Vedas to be divine revelation, and refused to accept any suggestions to the contrary. Despite this difference of opinion, however, it seems that the members of the Brahmo Samaj parted with Swami Dayanand on good terms, the former having publicly praised the latter’s visit to Calcutta in several journals.

The Light of Truth:-

Swami Dayanand made several changes in his approach to the work of reforming Hindu society after having visited Calcutta. The most significant of these changes was that he began lecturing in Hindi. Prior to his tour of Bengal, the Swami had always held his discourses and debates in Sanskrit. While this gained him a certain degree of respect among both the learned and the common people, it prevented him from spreading his message to the broader masses. The change to Hindi allowed him to attract increasingly larger following, and as a result his ideas of reform began to circulate among the lower classes of society as well.

After hearing some of Swami Dayanand's speeches delivered in Hindi at Varanasi, Raj Jaikishen Das, a native government official there, suggested that the swami publish his ideas in a book so that they might be distributed among the public. Witnessing the slow collapse of the Vedic Schools due to a lack of a clear statement of purpose and the resultant flagging public support, Swami Dayanand recognized the potential contained in Das's suggestion and took immediate action.

From June to September 1874, Swami Dayanand dictated a comprehensive series of lectures to his scribe, Pundit Bhimsen Sharma, which dealt with his views and beliefs regarding a wide range of subjects including God, the Vedas, Dharma, the soul, science, philosophy, childrearing, education, government and the possible future of both India and the world. The resulting manuscript was published under the title Satyarth Prakash or The Light of Meaning of Truth in 1875 at Varanasi. This voluminous work would prove to play a central role in the establishment and later growth of the organization which would come to be known as the Arya Samaj

First attempt at a 'New Samaj'

While the manuscript of the Satyarth Prakash was being edited at Varanasi, Swami Dayanand received an invitation to travel to Bombayin order to conduct a debate with some representatives of the Vallabhacharya sect. The Swami arrived in Bombay on the 20th of October, 1874. The debate, though greatly publicized, never materialized. Nonetheless, two members of the Prarthana Samajapproached Swami Dayanand and invited him to deliver a few lectures at one of their gatherings, which were received with appreciation by all those present. The members of the Prarthana Samaj of Bombay recognized in Swami Dayanand an individual in possession of the knowledge and skills necessary for promoting their aims, the greatest and most comprehensive of which being the general uplift of Hindu society at large and its protection from what they perceived to be the advancing threat of Christian and Muslim efforts to convert Hindus.

After his having spent over a month at Bombay, 60 new-found students of Swami Dayanand – among them, prominent members of the Prarthana Samaj – proposed the notion of founding a 'New Samaj' with the Swami’s ideas serving as its spiritual and intellectual basis.

Second attempt at Ahmedabad:-

After having received a personal invitation from Gopalrao Hari Deshmukh, Swami Dayanand left Bombay and traveled to Ahmedabad, Gujarat, arriving on the 11th of December, 1874. Once there, he conducted a debate with local pundits on the issue of Vedic authority, and emerged victorious. It is reported that the formation of a Samaj and the founding of a Vedic School at Ahmedabad were proposed following the success of the debate, yet not enough support for such a venture could be mustered.

Initial success at Rajkot:-

On an invitation from Hargovind Das Dvarkadas, the secretary of the local Prarthana Samaj, Swami Dayanand travelled to Rajkot, Gujarat, arriving on the 31st of December, 1874. Instead of delivering his standard program of lectures, he allowed members of the audience to choose the topics they would like to have him discourse upon. A total of eight topics were chosen, and Swami Dayanand delivered impromptu lectures on all of them to the satisfaction of all present. Gifts were bestowed upon the swami as tokens of gratitude for his masterly orations, and it was announced that the Rajkot Prarthana Samaj was henceforth dissolved and was ready to be reorganized as a new Samaj under the auspices of Swami Dayanand. The swami, after much deliberation, chose the name ‘Arya Samaj’ or ‘Society of Nobles’. Swami Dayanand drafted a list of 28 rules and regulations for the Rajkot Arya Samaj, which he later had printed for distribution.

Setback at Ahmedabad:-

On his way back to Bombay, Swami Dayanand stopped off in Ahmedabad and related the news of Rajkot, Gujarat, distributing copies of the rules and regulations to those present. A meeting was held on 27 January 1875 to discuss the proposal of forming an Arya Samaj there, yet no conclusive decision was reached. Unwilling to wait for the deliberations to come to an end, Swami Dayanand continued on his way to Bombay.

While traveling, the swami received word that the still fragile Rajkot Arya Samaj had involved itself in some political dispute that resulted in a government warning issued against it and its members. Thus, the collapse of the just established society was already looming large.

Lasting success at Mumbai:-

Swami Dayanand reached Bombay/Mumbai on 29 January 1875, and immediately the appeal to establish an Arya Samaj there was renewed. However, the swami did not want a protracted debate to ensue as had occurred at Ahmedabad, bringing with it the possibility of endless deliberations. Thus, a membership drive was initiated which would circumvent the need for discussions. Within a short time, 100 individuals enrolled themselves as prospective members.

While the membership drive was underway, Swami Dayanand held a now famous discourse with the congregation at Mumbai. Someone in the audience asked the Swami, "Should we set up a new Samaj?" Dayanand responded:

If you are able to achieve something for the good of mankind by a Samaj, then establish a Samaj; I will not stand in your way. But if you do not organize it properly, there will be a lot of trouble in the future. As for me, I will only instruct you in the same way as I teach others, and this much you should keep clearly in mind: my beliefs are not unique, and I am not omniscient. Therefore, if in the future any error of mine should be discovered after rational examination, then set it right. If you do not act in this way, then this Samaj too will later on become just a sect. That is the way by which so many sectarian divisions have become prevalent in India: by making the guru’s word the touchstone of truth and thus fostering deep-seated prejudices which make the people religion-blind, cause quarrels and destroy all right knowledge. That is the way India arrived at her sorry contemporary state, and that is the way this Samaj too would grow to be just another sect. This is my firm opinion: even if there be many different sectarian beliefs prevalent in India, if only they all acknowledge the Vedas, then all those small rivers will reunite in the ocean of Vedic wisdom, and the unity of dharma will come about. From that unity of dharma there will result social and economic reform, arts and crafts and other human endeavors will improve as desired, and man’s life will find fulfillment: because, by the power of that dharma all values will become accessible to him, economic values as well as psychological ones, and also the supreme value of moksha.

On the 10th of April, 1875, the Mumbai Arya Samaj was officially established. The membership amounted to 100 persons, including Swami Dayanand. The members appealed to the swami that he should serve as either the President or the Guru of the Samaj, but he kindly refused, and instead requested that he be listed as a regular member.

Principles of Arya Samaj

On the 24th of June, 1877, the second major Arya Samaj was established at Lahore. However, the original list of 28 rules and regulations drafted by Dayanand for the Rajkot Arya Samaj and used for the Bombay/Mumbai Arya Samaj were deemed to be too unwieldy. Therefore, it was proposed that the principles should be reduced and simplified, while the bylaws should be removed to a separate document. Everyone present, including Swami Dayanand, agreed, and the 10 Principles of the Arya Samaj, as they are known around the world today, came into existence.

All subsequently established branches of the Arya Samaj have been founded upon the ten principles. However, each new branch of the Society has a degree of freedom in determining the exact by laws under which it shall operate. Everyone who wishes to become a member of the Society must agree to uphold these principles in their entirety. However, nothing beyond these 10 Principles has any binding force on any member of the Arya Samaj. For this reason, the early Samaj proved to be attractive to individuals belonging to various religious communities, and enjoyed a notable degree of converts from segments of the  Hindu, Sikh, Christian  and Muslim  populations of Indian society.^[

Of the ten, the first three principles are seen as comprising the doctrinal core of the Arya Samaj, as they summarize the member’s beliefs in regard to God, the nature of Divinity and the authority of the Vedas. The remaining seven principles reflect the reformativeambitions of the Samaj in regard to both the individual and society at large

1.     The first (efficient) cause of all true knowledge and all that is known through knowledge is God, the Highest Lord (Parameshwar).

2.     God (Ishwara) is Blissful, Existent, Formless, Infinite, Almighty, Omnipotent, Just, Merciful, Omnipresent,All pervading, Omnisicient, Eternal, Unborn, Endless, Unchangeable, Beginningless, Immortal, Imperishable, Fearless, Incomparable,Holy, Support of all and Creater of Universe. He alone is worthy of being worshipped. Creator of the Universe

3.     Vedas are the scripture of true knowledge. It is the first duty of the Aryas to read them, teach them, hearing them being read and recite them.

4.     One should always be ready to accept Truth and give up Untruth.

5.     One should do everything according to the dictates of Dharma, i.e. after due reflection over right and wrong.

6.     Doing good to the whole world is the primary objective of this society, i.e. to look to its physical, spiritual and social welfare.

7.     Let thy dealing with all be regulated by love and justice, in accordance with the dictates of Dharma.

8.     One should promote knowledge (vidya) and dispel ignorance (avidya).

9.     One should not be content with one's own welfare alone, but should look for one's welfare in the welfare of all.

10.  One should regard oneself under restriction to follow altruistic rulings of society, while all should be free in following the rules of individual welfare.

Drawing what are seen to be the logical conclusions from these principles, the Arya Samaj also unequivocally condemns practices such as polytheism, iconolatry, animal sacrifice, ancestor worship, pilgrimage, priestcraft, the belief in Avatars or incarnations of God, the hereditary caste system, untouchability and child marriage on the grounds that all these lack Vedic sanction.

with best wishes:

!Shubhambhvatu! !Shubhamasthu!
Aacharya Mahesh (Vedic-Pravaktha)

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