The Arya Samaj is the second great theistic movement in India. It was started in 1875 by Swami Dayanand Saraswati (1824-1883), a Brahmin monk of a very powerful personality and a great Sanskrit learning. He was the Luther of modern India. He held trenchant controversies with renowned orthodox Pandits and ruthlessly refused the authority of all the Hindu scriptures except the original four Vedas, on which he exclusively based all his teachings about the one spiritual Godhead. He insisted on one particular school of Vedic interpretation. viz. of Yaska(about 500 B. C.) as the true one, and fearlessly exposed the later corruptions of Hinduism. Although the Aryas by which name the followers of Dayanand call themselves, still a here to the infallibility of the Vedas, they so ingeniously interpret the texts as to bring them into complete harmony with modern thought, which is virtually, a more dominating element in their faith than the texts. In condemning idolatry, maintaining the purity of the doctrine of the Godhead and promoting social reform in all its aspects, the Aryas are as strong and sincere as the Brahmans. Nay, in spite of their exclusive regard for the Vedas, the enthusiasm of the Aryas, many times, glows almost to the white head of the Universal Religion, as is manifest in the words of one their exponents, Lalla Rala Ram.
“The Christianity as embodied in the high ideals of the Christ but not the Christianity of the Church dogmas, it (Arya Samaj) claims as its own; the Islam not of fire and sword but of peace and goodwill to true believers, and of the submission to the will of God, it recognises as its own truth; the personal purity, the resignation and the ethical loftness of Buddhism are indeed its inherited treasure. (From the theistic Directory by V. R. Shinde, published in 1912, pages 74 and 75) The Arya Samaj accordingly preaches the Dharma of Universal Brotherhood and Fatherhood of God.
Even in their peculiar attitude to the Vedas, the Aryas do a great service, viz. of drawing the national attention to a fresh and thorough going study of the long neglected ancient scriptures. During the short period of 25 years, they have made a marvellous progress in thought, organisation and propagation. They make converts even from Christianity and Islam.
Dr. Kalyandas J. Deasai, B.A., L.M &S., Vice President of the Arya Samaj of Bombay sends the following facts:-
“The Arya Samajes of the different provinces are under the Government of their separate Prahtinidhi Sabhas whose accunt I sent in a tabular form on the next page. Many Samajes have their own independent preachers. There are many Honorary preachers and Sanyasis doing work not under the control of the Pratinidhi Sabhas.”
Yours sincerely,
K. J. DESAI.
Arya Samaj Mandir, Girgaon, Bombay. 29th November 1912.

The Depressed classes Mission Society of India

During the early years of the first decade of this century, the attention of Mr. V. R. Shinde, who was then a Missionary of the Bombay Prarthana Samaj, was drawn by certain efforts at advancement put forth by a few members of a depressed class, who had happened to come under his influence as missionary. He then set himself to a special study of the problem of the uplift of such communities, and came to the conclusion that what was needed was not mere machinery of education, but an organisation in which the personal element would enliven the whole, and which would at once develop and reform the traditions and the religious and social life of those people.

In October, 1906, the late Mr. D. G. Sukhadwala, Vice-President of the Bombay Prarthana Samaj, gave one thousand repees as an initial contribution towards the funds of such a Mission, and forthwith Sir Narayan Chandavarkar, Presdent of the Samaj, was invited to inaugurate the Mission by opening its first school at Parel on the 18th of that month. In September, 1908, the Mission received from H. E. Sir, George Clarke, the then Governor of Bombay, Rs. 3,467-13-6 as the proceeds of a concert given in aid of the Mission by Miss Clarke. In 1912, the Trustees of the estates of the late Mr. N. M. Wadia gave an annual grant of Rs. 6,000 for three years ending in December 1914, which enabled the Mission to develop its Free Boarding Institutions and Technical Schools. A princely gift in 1913 of Rs. 20,000 from H. H. Maharaja, Sir, Tukojirao Holkar of Indore resulted in a scheme of a Home at Poona.

The Society is now an independent body seeking to promote the interests of the Depressed classes in the whole of India as far as opportunity and finances allow.

The Society had, till 1924, Several incorporated branches under it, and a large number of affiliated centres throughout the country, with over 70 educational institutions. The total annual expenditure of the Society was then considerably over Rs. 30,000. Besides, the headquarters in the city of Bombay, there were the following incorporated brancehs:- Poona (Maharashtra Branch), Nagpur (Central Provinces), Hubli (Karnatak Branch), Bangalore (tamil Branch), Since then the Hubli Branch has been closed.

The largest Centre of the Mission is at Poona with the following institutions.- (1) The Central Primary and English Boy’s School, (2) The Debate and Sports Club, (3) The Bhajan Samaj and Sunday Classes, (4) V. R. Shinde Free Reading Room, (5) Tailoring. Carpentry and Paintin Classes, (6) Bhangi Hatti Feeder School, (7) The Students’ Hostel, (8) The Ahalyashram Girl’s School, (9) The Ahalayashram Night School, (10) Dr. Khedkar Free Medical Dispensary, (11) The 9th Poona City Shahu B. S. Troop, (12) The Weekly Sangat Sabha.

Besides these institutions, the offices of the Deccan Adi-Hindu Social Club. The Adi Hindu newspaper, and the Anti-untouchability Conferences are located in the Ashram of the Mission.

The Report of the Poona Branch for the three years ending on 31st March 1926. Had the following para about its origin:-

“Without initial funds, with scanty promisee of pecuniary help, many of which were not fulfilled, but with strong faith that God would help, a Day School was opened in a rented upper storey of a Marwari’s house, in the Centre Street of Poona Camp on 22nd June 1908, if we look back to the last seventy years we can find that in the early sixties of the last centrury a band of men charitably disposed towards the Depressed classes. With the late Mr. Jotirao Phule, the founder of the Satya-Sodhak Samaj, and its most active members, had started a school for the Depressed classes of Poona. So far as we could find out after much carreful investigation, it can be stated that this was perhaps the first school of its kind in India, the seed as it were, of our present Society.

Out of the area of about 10 acres, now in our possession, 7 acres originally belonged to this School.”

New Buildings opened in 1924-The Following new buildings were opened by His Excellency the Right Honourable Sir Leslie Wilson, Governor of Bombay, on the 28th October, 1924, the foundation having been laid in 1921 by H. H. Sir, Shri Kantirava Narasimhaaj Wadiar Bahadur, G. C. I. E., Yuvaraja of Maysore.

(1)	central Primary Boy’s School Building	38,920	3	4
(2)	Technical School Building	20,111	14	8
(3)	Students’ Hostel and Kitchen Building	14,292	13	6
(4)	Superintendents’ Quarters	19,103	0	6
(5)	Bathrooms, Urinals, Latrines and Drainage	8,551	8	0
(6)	Wire Fence and Miscellaneous	4,942	15	10
(7)	Paid to P. W. D. as Supervision Charges at 2 P. C.	2,118	0	0
(8)	Mission Establishment	4,275	0	2
	Total:-	1,,12,315	8	0

The total Government grant received on account of these buildings was Rs. 87,118, the Mission having spent Rs. 25,197-8-0 from its own funds.

The Progress attained by the Depressed Classes:-

The following is an extract from the Annual Report of the Poona Branch Submitted on the 5th September, 1921, by Rev. V. R. Shinde, the General Secreatary, and adopted by the committee.-

“Perhaps the Mission will reach a stage much sooner than supposed in these days of rapid development, when it may cease as a mission, and continue as an Association of the Depressed Classes for self-amelioration.”

It is a happy sign that the local Depressed classes workers, especially of the Adi-Hindu Mahar Community, are trying to help the Mission by their own humble, personal services, as well as resources.

The first D. C. M. Graduate-

The first graduate of this Mission is Mr. Maruti Kalugi Jadhav, who passed his B. A. Examination with second class Honours in Sanskrit in 1925, through the new Poona college. Mr. Jadhav had been a Hostel student of the Mission at bombay and Poona for number of years. Side by side with his studies for the M. A. Examination, he took up part-time teaching work in the Poona Mission Central School on a very moderate salary.

Spiritual and Social Activities-

Under the guidance of its President, Shri V. R. Shinde, the Spiritual Work Committee, of the Mission tries to serve the depressed Classes spiritually, Daily Prayers, Thursday Night Sangat Sabha, Gita classes, Sunday Divine Services, and Women’s Weekly meetings are regularly held. Anniversary Days of Buddhadeva, Raja Rammohan Ray, Mahatma Jotirao Phule, Akbar, Shivaji and Shahu Maharaj, Devi Ahalyabai, Sant Chokha Mela, Namdeo, and others are observed.

AH-India Anti-untouchability conferences-

Since the very beginning of the Mission, along with its educational and other constructive work, the founder Mr. V. r. Shinde, trained up a band of wholly devoted workers as well as part-time volunteers for the sacrred cause of the removal of untouchability, and with their help organised a vigorous propaganda. He attended nearly every session of the Indian National congress, throughout India with a view to promoting the Anti-untouchability movement. The following are the sessions of the All-India Anti-untouchability Conferences, which were organized by him with great success:-

Year		Place	President
December	1907	Surat	Mr. Satyendranath Tagore. I C.S,
,,	1908	Bankipore	Rao Bahadur Mudholkar C. I. E.
,,	1910	Madras	Hon’ble Mr. G. K. Gokhale
,,	1912	Karachi	Lala Lajpat Rai
March	1918	Bombay	H. H. Sir Sayajirao Gaikwad Mahatma Gandhi
December	1920	Nagpur	Mahatma Gandhi
May	1923	Poona	Mr. B. Chakra Narayan,Advocate
December	1924	Belgaum	Mr. C. Ramling Reddy
,,	1925	Amraoti	Hon’ble Mr. B. V. Jadhav
July	1927	Bangalore	Mr. Jamnalal Bajaj
October	1931	Poona	Mr. V. R. Shinde

The following are the sessions of the Bombay Provincial Antiuntouchability Conferences Which were organised by the Society:-

1912	Poona	Dr. Sir R. G. Bhandarkar
1918	Bajapore	Hon’ble Mr. B. S. Kamat
1919	Sholapur	Hon’ble D. V. Belvi
1923	Poona	Khan Bahadur D. B. Cooper
1926	Poona	Mr. K. G. Bagade
1931	Ratnagiri	Mr. Vinayakrao Savarkar, Bar-at-Law.

All-India Anti-untonchability League-

Being encouraged with the success achieved in the experiment of the Anti-untouchability movement, Mr. Shinde, was emboldemed in founding the All-India Anti-untouchability League in Poona, and for the first time in the history of the Indian Social Reform Movement, the following resolution was passed unanimously in the All-India Anti-Untouchability Conference held in Bombayin 1918 under the Presdientship of H. H. Sir, Shri Sayajirao Gaikwad, Maharaja of Baroda:-

“This Conference is of opinion that the condition of untouchability imposed upon the depressed classes in India ought forthwith to be abolished, and for this purpose calls upons influential and representative leader of thought and action in every province to issue a manifesto abolishing such untouchability and enabling these classes to have  free and unrestricted access to public benefit and at public expense, and also to public places such as wells, springs, reservoirs, municipal stand-pipes, burning and bathing ghats, places of amusement, business, and worship & C. & C.”

Proposed by Mr. M. R. Jayakar, Bar-at-Law, Bombay.

Seconded by Mr. Lakshmidas R. Tairsee of Bombay.

Supported by Pandit Balkrishna Sharma of Baroda and Prof. G. C. Bhate of Poona.

All-India Anti-untouchability Manifesto-

With a view to giving practcal effect to the above resolution, an All-India Anti-untouchability Manifesto signed by thousands o influential people from all provinces of India was issued through the efforts of  Mr. Shinde.

Congress and Untouchability-

After strrenuous endeavours for ten years, Mr. Shinde eventually succeeded in getting the Indian National Congress in its session at Calcutta in December 1917 under the sympathetic Presidentship of Mrs. Beasant, to pass for the first time the following important resolution:-

“This Congress urges upon the people of India the necessity, justice, and righteousness of removing all disabilities imposed upon the Depressed classes, the disabilities being of a most vexatious and appressive character, subjecting these people to considerable hardship and inconvenience.”

Proposed by Mr. G. A. Natesan of Madras.

Seconded by Mr. S, R, Bomanji of Calcutta,

Supported by Mr. S. K. Damle of Poona and Mr. Rama Ayyar of Calicut.

Carried unanimously.

Mr. Shinde further succeeded in drawing the attention of Mahatma Gandhi  to this problem in the session of the Congress held at Nagpur In 1920, snf in the very next session at Ahmedabad, Mahatmaji incorporated the issue of removing untouchability as an essential plank of the Congress propaganda.

From-

Brahmo Samaj
The Depressed Classes and Untouchability (Page No. 5 to 13)
Complied by
Satish chandra Chakravarti, M. A. and
Savogendra Nath Ray, M. A. 1933.

[Presidential address at the Maharashtra Provincial Social conference held at Santara-May, 1925]

In his Presidentail address at the Maharashtra Provincial Social Conference held at Satara Mr. Shinde laid great stress on the fact that Social reform was not a matter of mere speech and that a conference was only a symbol of something more substantial, that something being actual work. In a progressive age like the present, that progress depended on institution of Social and Political reform; education and above all, religious ministration. Conferences ought to be mere handmaids of these institutions. A conference without a corresponding institution of work either behind or before was, a howling wind without clouds, a distruber of public peace. The only way in which the cause of Social Reform Would gain popularity and respect was, by not allowing a public conference to be convened unless proof was first given of a good programme of continued work at least for three years.

The distruptive elements in the social life of the Indian continent could not be explained by the diversities of race, religion or culture alone, for these diversities could be amply seen in the countries lying to the west as well as the east of India. The explanation was the auto-suggestive habit of the Indian massmind which evolves imaginary distinctions of character and capacity not only in private dealings but even in public estimates. The psychological disease was endemic in India alone and its highest expression was ceremonial untouchability.

Brahmin Vs. Non-Brahmin:-

With regard to the question of the Brahmin and the Non-Brahmin, Mr. Shinde said that, they were related to each other as the voice and its echo in the occoustics of Hindu Sociology. And therefore, it was the bounden duty of every Social reformer to sweep away, or at any rate modify radically, all privileges as were likely to create disunion among communities which led to stumbling blocks to the Hindu Sangathan.

To Mr. Shinde’s mind it seemed preposterous to expect to least likelihood of Hindu-Moslem unity which Mr. Gandhi in so sincerely striving for. While so little was being done for the peace and union between such important sections as Brahmins, Marathas, Lingayats and others. And while some die-hard Hindus both among Brahmins and non-Brahmins resolutely stood in the way of the abolition fo untouchability.

Mr. Shinde Concluded with the confession that the cause of the Depressed Classes was yet very from its goal, the chief reasons being the dense ignorance of the masses and their hopeless immobility, and the unrecognised fact by leaders that the vast number of the labouring classes both in the cities and the countries was on important asset of the nation. He said that Social Reform had not yet touched the fringe of the great problem of reconstruction I India which in essentially a continent of villages and the masses therein, By saying that the real reformer would have to come from out of the masses Mr. Shinde indeed emphasized the fact that the horizon of the goal was not yet within view.

Origin and Growth
During the large part of the decade between 1880-90 the Japanese people actuated by a strong pro-foreign zeal, seemed about to undergo a complete Westernization. Among an influential few, of whom Yukuchi Fuknzawa was leader(1884) a movement was made for the acceptance by the nation of the Christian religion. This movement was radically significant, although it was in its origin, chiefly one of practical politics. Soon afterwards (1886) Fumio Yano, who had been closely associated with Fuknzawa, returining from a stay in England, set forth in some noteworthy newspaper articles, Chirstianity as the only means of moral salvation for his country. Mr. Yano recommended Unitarianism as that form of Christianity in which the essential Christianity is freed from supernaturalism. Other active public men at about the same time had much to say in favour of Christianity in a rationalized form. From these circles suggestions were made to the American Unitarian Association to send representatives to Japan to utilise the growing liberalizm.
In compliance to these suggestions, Rev. Arthur May Knapp was commissioned to Japan in 1887. The next year Rev. Clay Mac-Cauley joined him as colleague. At the same time the Keiorijiky University of Tokyo received three professors from America, Garrete Droppers, W. J. Liscomb and J. H. Wigmore, who had been also appointed assistants in the Unitarian mission. (The bulk of this article is the substance extracted from the pamphlet “The Unitarian Movement in Japan” received from a friend in Japan. The theistic Directory by V. R. Shinde published in 1912 pages 76 to 82) Rev. H. W. Hawkes of England in the winter of 1889-90 associated himself with the Mission as a volunteer worker. The first Unitarian Church of Tokyo came into existence in the spring of 1890, and numerous inland agencies for promoting public lectures and distributing literature were arranged for; a magazine, now the Rikugo-zasshi(cosmos) began its issues in the month of March; courses of lectures on religious ethical and social science topics which developed in the next year into the Jiyu Shin Gakko(School for Liberal Theology), and later became the Senshin Gakuin (School for Advanced Learning), were begun.
In the next four years, Mr. Knapp and some of his assistants had to return home for one reason or other. But a large staff of Japanese assistants conducted the work, much increased in scope and effectiveness. The Mission headquarters in Unity Hall, Shikokumachi Shiba, Tokyo, is a commodious building erected by the Unitarians of America and England: here religious services in Japanese are held weekly: rooms are provided for the others officers of the Japan Unitarian Association; also offices and store rooms of the Postal Mission and the editing of the magazine the Rikugo Zasshi. The Senshin Gauin Lecture course, conducted by seven lectures, were held in the Unity Hall through nine months of each year.

Catholic Aims
The dominant purpose of this Mission as appears from its publications and its way of working, is not the teaching of a fixed and authoritative body of doctrine or the reproduction among the Japanese of a specific system of ecclesiastical organization and Government. When the Mission was established its founders stated that its aim would be to ‘express the sympathy of American Unitarians for progressive religious movement in Japan and give all necessary information to the leaders of religious thought and action in that country.’ In consequence of this purpose, the workers of this Mission have sought to discover to encourage and to co-operate with any church association, group of persons, or with individuals irrespective of form of religion, sect or personal belief that might wish to know the most mature and advanced thought of Christianity about any of the higher or spiritual problems and interest of man. Churches and associations distinctively “Unitarian” exist in Japan, and much “Unitarian” literature is published and distributed, but the Unitarian Mission disclaims any organic connection either in the origin or direction of these organizations and accompanies its publications with no authoritative or prescriptive endorsement of their contents. In short, the method of this Mission is to actively familiarize the new idea of the ‘Sympathy of Religions.’
Liberal Japanese
With this unique, universal aim the Japanese Mission of the American Unitarian Association did its work till 1900 A.D. When the successful superintendent Rev. Clay MacCauley returned to America, leaving the Mission to the care of the Japanese Unitarians to be independently guided and controlled by capable Japanese themselves. The veteran leader is Mr. Jitsunen Saji who has advanced through Buddhism to Unitariansm. Associated with him are Messrs. Tomoyoshi Murai, Saburo Shimada, Iso Abe, Nobuta Kishimoto, Zennosuke Toyosaki (Manchester College scholar 1901-3), Saichero Kanda and others, whose religious life was at first under the influence of orthodox Christianity; also Mr. Kinza Hirai who for years was an ardent advocate of progressive Buddhism together with his friend Mr. Zeushero Noguchi, and Mr. Yoshi Ogasawara who, with experience in orthodox Christianity is now carrying on a work of distinctive social and moral reform under the Unitarian name in Wakayama in central Japan. A few years later Mr. MacCauley paid a visit to Japan. The American Unitarian Association continued their pecuniary grant at the rate of three thousand dollars per year by the help of the Hayward Fund for foreign missions.
The Actual Work
(1) Sunday Lectures, Only a morning service was held until the summer of 1899, when the number of voluntary workers being suddenly increased, there began to be held two services in the morning and evening. At each meeting two persons speak. Besides the seven regular speakers, the prominent members and some times outsiders are asked to stand in the pulpit. In 1903, the attendance at the Unity Hall, Tokyo, was reported to be about 300. Rev. S. Uchigasakri, lately a student at the Manchester College, Oxford has now accepted the office of minister of the Unitarian Society at Tokyo(1912). (2) The Postal Mission is an important work of the Association in 1900 it distributed about 1,00,000 pamphlets. Many young Buddhists who much appreciated these pamphlets desired to study in the Unitarian school but could not do so on account of their pecuniary dependence on the clerical system. (3) Rikugo Zasshi or Cosmos, is a monthly magazine, the organ of the Unitarian movement in Japan. Except in the department of lectures given at Unity Hall, Unitarianism is not preached directly. The paper is meant to be the pure organ of liberal religion and free discussion. Though not commanding a large sale it is one of the most effective means of work. (4) The Library in the Unity Hall contains several thousands of valuable books, magazines and papers chiefly English and is open to all. (5) Mofussil Work – Superintendent Saji goes on tours and holds public meetings. An ethical society at Nagoya and a Sunday Association at Ajino were the two branch associations about the year 1900. Mr. Ogasawara’s “Industrial Hall” at Wakayama whereby he means to promote a reconciliation between capital and labour and also improve public morality is a noteworthy Unitarian endeavor. There is a great scope for social work for the Japanese Unitarians. One of them Mr. Shimada, a stateman and a reformer is an active member of the Temperance Union and is also devoting most of his time to the Anti-prostitution movement.
In a paper read by Mr. Sennosuke Toyosaki, the Japanese representative in the international Liberal Religious Council at Amesterdam in September, 1903, observed “Outside the Christian church the Buddhists have recently been displaying a new spirit. Three years ago, an association was organized in Tokyo for the reformation of Buddhism. It is called “the Buddhist Puritanical Association” and the programme acknowledges freedom of thought and inquiry, the authority of reason and conscience, the abolition of certain Buddhist rituals, and the cultivation of fraternal relations among different religious bodies. Although started by only a small number of young Buddhists, I attach peculiar importance to this activity as it embodies a new spirit of reform amongst the advanced Buddhists. Noteworthy is the fact that this new Buddhist movement is deeply sympathetic with the Unitarian movement and that probably they will join hands in near future.