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sophical heritage; on the contrary, guided by the goal ofcementing society and the need to provide the rallying
spiritual guideposts, the reformer proclaimed six "correctly
understood" darshanas, mutually complementary and not
contradictory. This enabled him to blend together some of
the elements of Vedanta, Sankhya and Vaisheshika into a
distinct teaching which he named "Traitavada" (treating of
that is known as the triplicity or triad, namely of Brahman,
Jiva and Prakriti or God, the soul and the matter). He
suggested largely new solutions to world-outlook problems in
attempting to furnish answers to such eternal questions as:
What is the real-life world? How does man cognize the world
and how does he act?
The inquiry into Dayananda's teaching is conducted against
the background of his reformist activities in the time of a
nascent conflict between medieval consciousness and India's
new social realities in the 19th century. The examination of
Dayananda's ontological position leads the author to the
conclusion that in postulating the existence of the three
independent and coexisting entities or essences (Brahman,
Jiva and Prakriti), he above all sought to find a
theoretical explanation for his repudiation of Advaita
whereby Brahman is the sole reality, the material and
efficient cause of the world. Traitavada absorbed the
rationalistic elements of realistic systems (Sankhya and
Vaisheshika), and the world is regarded by it as existing
objectively. By repudiating the supertheism of Advaita and
embracing the theism of Vaisheshika, the reformer thus also
"invalidated" the basing of Mayavada, the Advaita teaching
about the three levels of being, and did away with the
opposition of the spiritual world to the temporal world of
multiplicity of things and phenomena.
Swami Dayananda was dissatisfied with the meaning emerging
from the interpretation of the man-God relationship made by
162
both trends of the Vedanta. In his Traitavada, this
relationship is different: the soul and God are eternal,
distinct and independent essences or entities possessing a
number of common characteristics (purity, eternity), but
they are not identical (as in Advaita), the soul is not part
of God (as in Vishishta-Advaita). An important result of
this interpretation of the man-God relationship in
Traitavada is the evolvement of world-outlook and
theoretical foundations for understanding the place of man
in the world. It was through new solutions to general
ontological questions that the reformer's guidelines
constituting his approach to the problems of man's being,
markedly different from the classical Vedanta approach, were
eventually realized. Solutions to problems of ethical and
social order, in many respects new, follow from his view of
the world.
Aсcording to Traitavada man is endowed with free will, he is
absolutely free in his actions and deeds but he bears re-
sponsibility for whatever he has done. The reformer is con-
vinced that God created the world exclusively for man. In
answering the questions as to whether the destiny of an
individual endowed with free will is determined by his own
deeds and whether the assumption of God, the supreme ruler
of the world, is necessary in principle, Dayananda furnishes
solutions deriving from a merger of Mimansa, Sankhya and
Vaisheshika. From the first two darshanas he derives the
tenet whereby one takes the consequences or rather fruits of
his deeds, and this is an unalterable process which it is
beyond the power of anything or anyone to violate or change;
simultaneously, the reformer invokes a postulate, drawn from
the Nyaya-Vaisheshika, whereby God, as the world's supreme
ruler, "supervises" the law of retribution and reward.
Traitavada had a set of possibilities different from those
of Advaita and Vishishta-Advaita: Dayananda regarded man as
an subject of cognition and action: the concept of activity
of the individual has become central to this teaching. The
essence of Dayananda's opposition to the two leading trends
of the Vedanta is seen by the author in that he proposed a
kind of turn away from the mystical self-realisation on the
basis of one's inner experience (as in Advaita) or
acquisition of salvation "by the grace of God" (as in
Vishishta-Advaita), towards a world interpretation whereby
it is only the individual's direct activity in the present
time that brings him closer to Brahman.
It is important to note that by elevating man's intellectual
aspirations, Dayananda sought to combine the demand for
science (mainly implying Western scientific advances) with
the values of Hindu tradition. Widely known are his theses
such as "the Vedas are in perfect accord with science", "the
Vedas are the source of all knowledge". On the other hand,
he called into question the infallibility, uniqueness and
exclusiveness of Shruti; he put forward the reason and
consciousness of man as a thinking and moral creature, as a
principal criterion in the interpretation of particular
163
sacred writings as "God's word". Moreover, the reformer
proclaimed that it is precisely the material and technical
"mastering" of the world and the placing of natural science
in its service that would open the path towards salvation.
In his Traitavada the sources for cognizing Brahman and
those for cognizing the natural world are fused together.
Realisation of man's potentialities and his drawing closer
to God do not imply for him disregard for the social system
under which he lives, reposing on the thesis of
incompatibility of "true" knowledge with knowledge of
empirical world (as in Advaita). Nor should man live a life
of recluse and cultivate selflessness and a total absorption
in God. He must transform and perfect contemporary society.
Dayananda did not conceive of his teaching as a doctrine
divorced from the real socio-practical needs of man, and he
affirmed the ideal of an active individual aware of his
responsibility for all processes unfolding in the world. The
willpower, abilities and altitudes, and personal interests
of every individual should be aimed at the perfection of
social life, winning of independence, purification of
Hinduism, democratization of the system, etc.
The author puts in doubt the view that Dayananda's teaching
were the embrio of the ideology of "Hindu communalism".
Dayananda subjected to criticism (from rationalistic
positions) the four religious systems: Puranism (this was
his term for traditional Hinduism), Jainism, Christianity
ans Islam seeking to demonstrate the discrepancy of their
theory and practice with the norms of morality, the
principles of logical reasoning and information and findings
constituting scientific knowledge. He proceeded from the
assumption that his teaching were God's word "correctly
understood", originally set forth in the Vedas but later
subjected to significant distortions. Although criticisms of
Islam occupied an insignificant place in his constructs the
very intention of exposing "weak points" in religious
systems in conditions of a multiconfessional country was
fraught with certain complication. Nevertheless, it would be
wrong to tie up the name of Dayananda with the idea of
superiority of the Hindu on the basis of which the ideology
of communalism was developed later. Speaking of the "Aryan
community" in ancient times the reformer repeated, in
reverse, the Christian thesis that "there exist neither a
Hellene, nor an Israelite" implying that the "Aryan world"
comprised all collectives of the ancient world irrespective
of race. His attempt to rationally demonstrate the verity of
a particular teaching served as a warning to subsequent
generations of reformers.
Thus, in expounding his world-view Dayananda attempted to
revise the picture of the world and of man's place in it
that had found expression in the classical darshanas but was
no longer consistent with the processes unfolding in India
in the 19th century.
164
.Begin Table C.
СОДЕРЖАНИЕ
Введение 3
Глава первая. "Я хочу познать йогу и
достигнуть освобождения". 15
Глава вторая. "Мир скован цепями
предрассудков и неведения". 39
Глава третья. "Веды - источник
всякого знания". 72
Глава четвертая. "Освобожденный
приближается к
Брахману". 97
Глава пятая. "Все религии зародились
в Арьяварте". 146
Глава шестая. "Свое правление лучше
всего". 176
Заключение 205
Краткая библиография 209
Приложение. Дискуссия об истинной
вере 213
Summary 233
.End Table C.
Научное издание
МЕЗЕНЦЕВА Ольга Васильевна
МИР ВЕДИЙСКИХ ИСТИН. ЖИЗНЬ И УЧЕНИЕ
СВАМИ ДАЙЯНАНДЫ
Утверждено к печати Ученым советом
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