Swami Dayanand Aur Jain Dharm

Here's a comprehensive summary of the Jain text "Swami Dayanand aur Jain Dharm" by Hansraj Shastri, based on the provided pages:

The book, "Swami Dayanand aur Jain Dharm" (Swami Dayanand and Jain Dharma), authored by Pandit Hansraj Shastri of Amritsar and published in 1915, is presented as the first installment of the "Madhyasthavaad Granthamala" (The Middle Path Series). The author states his intention is not to condemn or find fault with Swami Dayanand Saraswati or his writings, but rather to present an impartial and critical review of Swami Dayanand's views on Jainism. The series aims to explore philosophical topics with an open and unbiased approach, separating dogma from reasoned argument.

The author begins by acknowledging Swami Dayanand Saraswati as a prominent and influential leader of the Arya Samaj, highly dedicated to the Vedic dharma. He praises Swami Dayanand's courage, dedication, and efforts in defending Vedic traditions against criticism. However, the book then transitions to a critical examination of Swami Dayanand's criticisms of other religions, particularly Jainism, as found in his famous work "Satyarth Prakash."

Key Criticisms and Observations Made by Hansraj Shastri:

• Harsh Language: Shastri highlights numerous instances of what he considers offensive and harsh language used by Swami Dayanand in "Satyarth Prakash" when referring to other faiths and their proponents. Examples are provided, ranging from derogatory terms for individuals and groups to strong condemnations of religious practices and beliefs. Shastri laments that such language from a respected figure like Swami Dayanand is unbecoming and potentially harmful.

• Misrepresentation of Jainism: The core of the book is Shastri's argument that Swami Dayanand misrepresented and misunderstood fundamental Jain principles.

  • Genesis of the Universe: Shastri challenges Swami Dayanand's assertion that Jainism believes in the spontaneous creation of the universe, stating that this is contrary to Jain scriptures. He suggests Swami Dayanand's criticism was based on a weak or inaccurate understanding.
  • Chasvaka, Buddhist, and Jain Similarities: Shastri contests Swami Dayanand's view that Jainism, along with Chasvaka and Buddhism, shares a belief in spontaneous creation and lacks a creator. He points out that Jainism acknowledges an eternal universe without a creator, a concept distinct from spontaneous generation.
  • Critique of Commentaries: Shastri defends commentators like Mahidhara, whom Swami Dayanand criticized as "thieves, cunning, and night-dwellers" for mentioning meat and other practices in Vedic texts. Shastri argues that Mahidhara's interpretations are based on established Vedic traditions and that many ancient scriptures, including various strata of Vedic literature, discuss such matters. He questions whether the revered Vedic sages themselves would be labeled negatively by Swami Dayanand.
  • Rejection of Vedic Criticism: Shastri finds Swami Dayanand's harsh condemnation and threat of excommunication for those who oppose the Vedas to be extreme and contrary to the spirit of open inquiry.
  • Chasvaka vs. Jainism: Shastri argues that Swami Dayanand incorrectly groups Chasvakas, Buddhists, and Jains together, overlooking significant differences, particularly regarding the Jain acceptance of reincarnation and the afterlife, which Chasvakas reject.
  • Saptabhangi and Syadvada: Shastri dedicates significant portions to explaining and defending Jainism's epistemological framework of Syadvada (the doctrine of manifold predicability) and its logical application in Saptabhangi (the seven-fold predicate). He criticizes Swami Dayanand for misunderstanding and misrepresenting these concepts, incorrectly attributing Saptabhangi to Buddhists as well and reducing it to simple "otherness" (anyonyabhava). Shastri emphasizes that Syadvada is central to Jain thought, while Buddhism's core tenet is momentariness (kshanikavada). He states that Swami Dayanand's understanding of Saptabhangi was superficial, as evidenced by his incorrect interpretations and criticisms.
  • Cosmology and Mathematics: Shastri addresses Swami Dayanand's dismissal of Jain cosmology and their calculations of time (like "pudgalapravarta") as fanciful and unscientific. Shastri defends the Jain approach, referencing the limitations of human understanding and the metaphorical nature of such descriptions, while also suggesting that modern science might eventually find common ground. He contrasts Swami Dayanand's seemingly arbitrary calculations of the universe's age with the Jain concept of an eternal cosmos.
  • Jain View on Life Forms: Shastri clarifies the Jain classification of living beings, including the concept of "ekendriya" (one-sensed beings) like earth and water elements, which differs from other philosophical schools. He defends the Jain view of sentient elements against Swami Dayanand's criticism.
  • Karma and Moksha: Shastri defends the Jain concept of karma and liberation (moksha), arguing that Swami Dayanand misunderstands the concept of "anadi" (without beginning) by equating it solely with "nitya" (eternal). He explains that while karma and the soul's association might be beginningless in a cyclical sense, liberation is achieved through knowledge, leading to the destruction of karma. He criticizes Swami Dayanand for asserting that if something beginningless can be destroyed, then all beginningless things must be destructible. Shastri also uses the analogy of a seed and its husk to explain the nature of karma and its eventual separation from the soul.
  • Disdain for Other Religions: Shastri meticulously lists numerous instances from "Satyarth Prakash" where Swami Dayanand criticizes and demeans other religious traditions, including Vaishnavism, Shaivism, Sikhism, Islam, Christianity, and various saints and spiritual leaders. Shastri argues that Swami Dayanand's critiques often lack genuine understanding and are marred by vitriolic language. He contrasts Swami Dayanand's harsh pronouncements with the broader principle of treating other scholars and faiths with respect, a principle he feels Swami Dayanand failed to uphold.
  • Critique of Swami Dayanand's Own Writings: Shastri points out perceived inconsistencies and flaws in Swami Dayanand's own assertions, particularly regarding the creation of the universe and the nature of existence. He questions Swami Dayanand's criticisms of Jain cosmological accounts by suggesting that Swami Dayanand himself lacked a coherent or well-supported cosmology. He also highlights instances where Swami Dayanand's criticisms of other religions seem to contradict his own principles or veiled praise.
  • Source Material: Shastri repeatedly notes that Swami Dayanand often quoted from minor or vernacular texts (like "Prakaran Ratnakar," "Ratsasar," and "Vivek Sar") rather than the fundamental, authoritative Jain scriptures. He criticizes this approach, suggesting it led to a shallow and inaccurate understanding of Jainism. He also points out instances of misquotation or misinterpretation of these sources.

• The Role of the Author: Shastri emphasizes his role as a reviewer and commentator, presenting his analysis to the public for their judgment. He expresses a desire to foster a more tolerant and understanding approach to interfaith dialogue. He also mentions plans to write further installments in the "Madhyasthavaad Granthamala" on other philosophical topics.

In essence, Hansraj Shastri's "Swami Dayanand aur Jain Dharm" is a scholarly and critical response to Swami Dayanand Saraswati's views on Jainism. While acknowledging Swami Dayanand's stature, Shastri meticulously dissects his arguments, accusing him of misrepresentation, harsh language, and a lack of deep understanding of Jain philosophy, particularly in core concepts like Syadvada, Saptabhangi, and cosmology. The book advocates for a more respectful and nuanced approach to interfaith discourse.