Samayno Takajo Sampradayik Udarta - Book Summary

Here's a comprehensive summary of the Jain text "Samayno Takajo: Sampradayik Udareta" by Shilchandrasuri, based on the provided pages:

The book discusses the concept of communal tolerance and the evolving nature of religious discourse in India.

Key Points:

India's Religious Diversity: India is described as a land embraced by Hindu culture, where numerous religions and sects have flourished. This includes ancient religions like Jainism and Buddhism, as well as introduced religions like Islam and Christianity, and more recent ones like the Swaminarayan sect.
Historical Religious Debates: Historically, and particularly in the medieval period, there were frequent verbal disputes, philosophical debates (shastrarth), and displays of miraculous powers between different religions and sects, often with the aim of weakening or disproving opponents.
Changing Times and Tolerance: The author notes that over time, these disputes have gradually faded or been forgotten. In the post-independence era, such confrontational attitudes are considered shameful and indicative of a narrow-minded or discordant mentality.
The Rise of the Swaminarayan Sect and Early Conflicts: The Swaminarayan sect, which emerged 200-250 years ago, has gained significant popularity nationwide and globally through its impressive temple architecture, educational institutions (gurukuls), and social reform activities. However, at its inception, it prioritized attracting followers through miracles and tangible proofs.
Jain Response to Swaminarayan Sect: In response, followers of established religious traditions, including Jainism, naturally reacted. The text highlights recorded instances, particularly around 1893-1903 CE (VS 1950-1960), where learned and ascetic Jain monks like Muni Danvijayji and Muni Nemvijayji (later Acharya Vijaynemisuriji) engaged in debates with Swaminarayan sect scholars and saints, often on topics related to the "Shikshapatri." The records indicate that the Jain monks emerged victorious in these debates.
Fabrication of Stories: The author suggests that, as a natural consequence of being defeated or outmaneuvered, the opposing factions (in this case, the Swaminarayan sect) sometimes fabricated stories, claiming their own superiority and portraying opponents as having surrendered to them. This practice of inventing exaggerated narratives was common in the medieval period. The text specifically mentions a poem or story created within the Swaminarayan sect depicting how their saints "tamed" the Jain monks who had defeated them in debate, through the display of miracles.
Critique of Presenting Such Stories: The author strongly criticizes the continued dissemination of such stories in the 21st century, deeming them outdated and reflective of a narrow-minded mentality. Publishing these narratives with detailed accounts is seen not as a way to elevate a sect but as an indication of its inferiority and lack of inner development.
Author's Approach to Biographies: Guided by this perspective of tolerance and contemporary values, when the author undertook the task of writing the detailed biography of Shri Vijaynemisuriji, he deliberately avoided detailing the debates with the Swaminarayan sect and other religious conflicts that could exacerbate discord. This decision was made around 2023-2024 CE (VS 2029-30), with the understanding that such historical disputes hold little significance in an era of coordination and tolerance.
An Example from "Gyanodaya" Magazine: The author then presents a specific example from the July 2004 issue of "Gyanodaya," a quarterly magazine published by the Shri Swaminarayan Gurukul, Gandhinagar. The article, by Swami Haripriyadas, narrates a story about Gopalanand Swami of the Swaminarayan sect encountering the Jain Muni Nemvijayji.
- The Story: The narrative recounts that a Jain devotee named Bhagabhai Doshibhai became a follower of the Swaminarayan sect. Muni Nemvijayji challenged the devotee, questioning the significance of Swaminarayan in this era and asking to meet and test Swaminarayan. He also stated that he would only be a true Jain monk if the devotee gave up his new affiliation. Bhagabhai summoned Gopalanand Swami. Upon arrival, Muni Nemvijayji challenged the Swami, asking who he was. The Swami replied, "We are God for the souls of the world!" The Muni then questioned Swaminarayan's divinity, to which the Swami responded, "He is our God too." The Muni mockingly asked the Swami to demonstrate his divinity. The Swami then sat, fixed his gaze on the Muni, causing the Muni's eyes to become fixed, his hands gripping the doorframe. Some Jains attributed this to magic. After some time, the crowd asked the Swami to release the Muni. When the Swami shifted his gaze, the Muni regained consciousness, immediately fell at the Swami's feet, apologized, and promised not to criticize the sect. Upon being questioned by the Jains, the Muni claimed to have seen Tirthankaras in samadhi who spoke of the greatness of these great souls. Before regaining consciousness, he also had a vision of Yamapuri (the abode of Yama, the god of death) and suffered much pain from his attendants. Following this, the congregation grew, and Bhagabhai's prestige also increased.
Critique of the "Gyanodaya" Story: The author argues that such embellished stories, filled with miracles and incorporating respected individuals of the time, are fabricated to enhance the glory of a sect. He asserts that this story is entirely untrue.
The Reality of Muni Vijaynemisuri's Life: The author, as an authority and author on Muni Vijaynemisuri's life, states that no such incident occurred during his travels and stays in Botad. Shri Vijayanandan Suriji, a disciple who was present in Botad during Acharya Shri's stay and was himself from Botad, also had no knowledge of such an event.
Muni Vijaynemisuri's Capabilities and Principles: The author emphasizes that Muni Vijaynemisuri was himself capable of performing yogic miracles. He cites an incident where Muni Vijaynemisuri demonstrated his yogic power to a magician named Muhammad Chhel in Botad, making him promise not to harass any saints or monks of any religious sect. However, Muni Vijaynemisuri was a devout follower of the path of detachment (Vitaraga) and did not use his yogic powers for the growth of his sect or followers. While he might have made efforts to explain and convince a Jain who was leaving the faith for another sect solely based on miracles, the narrative of him causing distress to the merchant and then becoming a victim of other Swamis' boasts is pure imagination and unrealistic.
Conclusion on Fabricated Stories: The author concludes that even if such fabricated stories are created for the purpose of religious business or gain, promoting them in the current era of tolerance, coordination, and understanding suggests a lack of inner development and growth within the sect, despite outward appearances. The practice reveals a "dread of much less inner vision development" compared to the sect's external progress.