Aaj No Takado Che Mahavir Sadhnane Manvi Sadhna Avalokvano

Here's a comprehensive summary of the provided Jain text, "Aaj no Takado Che Mahavir Sadhnane Manvi Sadhna Avalokvano" by Bechardas Doshi, in English:

The book chapter advocates for viewing Lord Mahavir's spiritual practice as a human endeavor, emphasizing that he, like other great figures in history, began as an ordinary person who achieved greatness through his own efforts.

The author, Bechardas Doshi, posits that while Jain scriptures describe Mahavir's renunciation, they don't fully explain the underlying reasons. He draws a parallel to leaders like Lokmanya Tilak and Mahatma Gandhi, who were moved by the dire conditions of their people to dedicate their lives to public service. Similarly, Doshi believes Lord Mahavir, being a highly discerning individual, observed the suffering caused by worldly possessions, luxury, and the pursuit of desires. He concluded that to live a life without causing harm to any being, one must renounce worldly possessions and comforts. This required reducing desires and enhancing the capacity to endure hardship, leading to a tranquil mind.

Mahavir recognized that even seemingly simple acts like wearing clothes, eating, and living in grand houses could inadvertently cause suffering to other beings. While he couldn't ensure the happiness of all, he could certainly avoid causing distress. At the age of thirty, upon reaching maturity and responsibility, he abandoned the worldly path for a life of penance, self-restraint, and non-possession, embracing hardship with equanimity.

The text then delves into the concept of detachment from sensory pleasures. Quoting the Gita, it suggests that fasting can reduce attachment to worldly senses, but the underlying taste for them might remain. Mahavir, however, is presented as having transcended this by combining fasting with constant meditation and contemplation, thereby eradicating the inner taste for sensory pleasures and achieving complete detachment.

Doshi acknowledges that the physical body requires sustenance for its activities. Mahavir's infrequent and simple meals during his long penance were to maintain his body for the purpose of his spiritual practices. The author concludes that Mahavir adopted an external life that caused no harm to any creature and an internal life dedicated to eradicating sensory desires.

The author expresses that a true and unadulterated account of Mahavir's ascetic life is difficult to find. He states that his understanding is based on reading Mahavir's life story, his intense penance, extraordinary hardship endurance, and immense compassion. He observes that ordinary people struggle to comprehend the reasons behind Mahavir's extreme practices. To address this, devotional poets historically used ornate language in their narratives to attract people, hoping they would reflect on his life and adopt its imitable aspects. However, over time, people have lost the understanding of the poets' intent and language, leading to Mahavir being seen primarily as an object of worship, with his practical teachings overlooked.

Doshi argues that on the occasion of Mahavir's Nirvana Centenary, it's crucial to present his life in a less embellished, more factual manner, focusing on his imitable qualities. This would allow people to truly emulate him and find happiness in their own lives. He laments that devoted followers, ascetics, and scholars have not presented Mahavir's life in its pure form, and over thousands of years, a true depiction has become scarce. The introduction of miracles, divine interventions, and elaborate narratives has obscured the real Mahavir. He points to the current practice in Jain temples, where idols of the renouncer Mahavir are adorned with excessive jewelry, perfumes, and flowers, making it difficult for devotees to perceive him as a symbol of non-possession.

Furthermore, Doshi highlights significant inconsistencies in historical Jain accounts of Mahavir's life. He cites differing views on his marital status, the succession of his kingdom, and even the origin of his conception (e.g., whether he was transferred from Devānanda's womb to Trishala's, or if his soul directly entered Trishala's womb). He also mentions the conflicting accounts of his brother Nandivardhana and the story of Jamali, his son-in-law, and the discrepancies in the number of his wives mentioned in different texts. The example of Acharya Hemachandra's contradictory statements regarding Mahavir's conception is also presented.

The chapter concludes by emphasizing the critical need to resolve these inconsistencies and reconstruct Mahavir's true life story through ancient literature during the current Nirvana Centenary.

The author then offers specific examples that he believes illustrate Mahavir's humanistic approach and compassion:

• The Boat Incident: Mahavir boarded a boat without explicitly asking permission, as he had no money to pay. When asked for fare, someone else paid. This is presented as a potential anomaly.
• Confronting Chandakaushik: Mahavir chose to take the more difficult, winding path to Shatrunjaya instead of the direct one, which was dangerous due to the venomous serpent Chandakaushik. By pacifying the serpent, he made the direct route safe for all travelers, significantly reducing their hardship. This is seen as a direct demonstration of his empathy and solidarity with the people.
• The Brahmin and the Cloth: After his initiation and renunciation of clothes, Mahavir was approached by a poor Brahmin seeking alms. Mahavir, having nothing, offered half of the cloth that someone had placed on his shoulders. This act signifies his deep concern for the suffering of others.
• Devotion to Parents: According to Acharya Haribhadra, Mahavir was exceptionally devoted to his parents, which allowed him to stay at home. Only after their passing did he embark on his path of renunciation.

Doshi stresses that these imitable incidents from Mahavir's life should be presented to the public when documenting his life, enabling people to both respect him and emulate his conduct. The ultimate goal, as stated in the chapter title, is to view Mahavir's practice as human practice, and if efforts are made to analyze and research his life, an unadulterated portrayal is indeed possible.