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 sophical heritage; on the contrary, guided by the goal of
 cementing 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
 Института философии РАН
 
 
 Редактор Л.Ш.Фридман
 Художник И.А.Клейменова,
 В.К.Кузнецов
 Корректор Н.П.Юрченко
 
 
 Лицензия ЛР ь020831 от 12.10.93 г.
 
 Подписано в печать с оригинал-макета
 28.04.94.
 Формат 70х100 1/32. Печать офсетная.
 Гарнитура Таймс.
 Усл.печ.л. 7,43. Уч.-изд.л. 11,48.
 Тираж 500 экз. Заказ ь 024.
 
 Оригинал-макет подготовлен к печати
 в Институте философии РАН
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 Оператор М.В.Лескинен
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 Отпечатано в ЦОП Института философии
 РАН
 119842, Москва, Волхонка, 14
 

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