Atmaramji Tatha Isai Missionary

Here's a comprehensive summary of the provided Jain text, "Shri Atmaramji tatha Isai Missionary" by Prithviraj Jain, focusing on the historical context of Christian missionary activities in India and the role of Shri Atmaramji in countering them:

The Arrival and Expansion of Christian Missionaries in India:

The text begins by detailing the arrival of European explorers in India, starting with Vasco da Gama in 1498. These Europeans were primarily Christian and, over time, established trading posts and gradually gained political power. The Portuguese, in particular, were known for their religious zeal and forcefully attempted to convert the local population.

Despite the initial enthusiasm of missionaries, the spread of Christianity in India remained limited until around 1800. This was due to a lack of trust from the Indian populace and the religion not aligning with existing Indian ideals.

The Shift in British Policy and Proactive Conversion Efforts:

Following the Battle of Plassey in 1757, the British East India Company's political influence grew. Initially hesitant to interfere in religious matters, the company's policy shifted significantly with the arrival of Governor-General Marquess Wellesley in 1798. Wellesley, driven by the ambition to establish a grand British Empire, actively promoted Christianity. He introduced Sunday holidays, established colleges like Fort William in Calcutta (which served as a means to spread Christianity through translated Gospels), and encouraged missionary activities.

The Charter Act of 1813 explicitly stated the company's belief in the necessity of spreading religious and moral education in India, allowing missionaries access to company territories. This led to a massive influx of resources, with Christian literature translated into various Indian languages, missionary societies producing textbooks, and significant financial investment in establishing schools, orphanages, and dispensaries. Missionaries also actively criticized and belittled Indian religions, which resulted in many Indians converting to Christianity.

The text highlights that the aspiration to convert Indians to Christianity was a significant contributing factor to the First War of Independence in 1857. British politicians at the time believed that the stability of the British Empire depended on the Christianization of India, with statements made in Parliament emphasizing the divine mandate to spread Christianity across the subcontinent.

Methods and Inducements for Conversion:

The text details various tactics employed by missionaries:

• Exploiting Social Evils: Missionaries capitalized on social ills within Indian society.
• Free Distribution of Religious Books: Christian texts were given away freely.
• Criticism of Indian Religions: Indian faiths were denigrated and portrayed as inferior.
• Material Incentives: Converts were offered inducements such as money, marriage opportunities, and culinary freedoms.
• Legal Advantages: A law passed in 1832 ensured that converts retained their ancestral property rights.
• Government Support: Missionaries received benefits like free use of government printing presses, high salaries for bishops, and undue pressure from superiors on subordinates to convert.
• Targeting the Educated Youth: Missionaries sought to influence educated young men, exploiting their susceptibility to Western influences and offering them perceived freedoms.

Shri Atmaramji's Role as a Counter-Force:

The text then shifts to the critical role of Shri Atmaramji in responding to these missionary efforts. He was well-versed in the strategies, propaganda techniques, and objectives of Christian missionaries. Shri Atmaramji recognized that many converts were swayed by a lack of knowledge about their own faith, the persuasive arguments of missionaries, and various inducements.

He analyzed the reasons behind the conversions, noting that poverty, the desire for marriage, culinary freedoms, and the perceived "absurdities" in Hindu deities and practices led some to embrace Christianity.

Shri Atmaramji's Defense of Indian Religions:

Shri Atmaramji actively worked to protect Indian youth from conversion. He authored a critical book titled "Isai Mat Samiksha" (Critique of Christianity) in Gujarati, refuting the misinformation spread by a missionary about Jainism. He acknowledged the efforts of reformers like Brahmo Samaj and Arya Samaj in preventing conversions.

He encouraged educated youth to be aware of their heritage, read the lives of their ancestors, and draw inspiration from the East (where the sun rises) rather than the West (where it sets). He urged them to listen to religious discourses, study their scriptures diligently, and not be swayed by the "sweet talk" of missionaries who insulted their religion and mocked their civilization.

Specific Examples of Shri Atmaramji's Intervention:

The text provides an anecdote of a young graduate influenced by Western culture and prone to drinking and meat-eating, who was on the verge of converting. Shri Atmaramji's brief counsel had a miraculous effect, saving him from this path.

Another instance describes a letter from Seth Dalpatbhai of Ahmedabad informing Shri Atmaramji about several noble, English-educated youths being misled by missionaries. Shri Atmaramji immediately traveled to Ahmedabad and delivered a public address, arguing that Christianity had adopted many principles from Jainism. He cited biblical passages and pointed out the missionaries' inability to understand Indian religious literature due to their lack of knowledge in Sanskrit and Prakrit, highlighting perceived impossibilities in the Bible and advising critical comparison of scriptures. His advice prevented many young men from converting.

Conclusion and Contemporary Relevance:

Shri Atmaramji's tireless efforts were aimed at preventing Indian youth from being misled by missionaries. He stressed the importance of studying one's own scriptures thoroughly before comparing them with other religions. He, along with other reformers, confronted the Western critique of Indian religions and presented a true picture of Indian civilization.

The text concludes by noting that even after India's independence, missionary activities continued, often under the guise of social service. Mahatma Gandhi's views on missionaries are cited, where he expressed his strong disapproval if their humanitarian work was used for conversion. He emphasized that religion is a personal matter and that the current methods of conversion, which he termed as a "business," were unacceptable.

The text ends by referencing a parliamentary debate in 1953 and a statement by the Home Minister, indicating that foreign Christian missionaries were still employing deceptive tactics, including political propaganda under the guise of social service, particularly in tribal areas of Assam, Odisha, Madhya Pradesh, and Bihar. The article expresses hope that the work initiated by reformers like Raja Rammohan Roy, Swami Dayanand, and Shri Atmaramji will bear fruit, and that social service will not be used as a stepping stone for religious conversion.