Anagrahi Mahavirni Satya Sanshodhanni Udar Drushti

Here's a comprehensive summary in English of the Jain text "Anagrahi Mahavirni Satya Sanshodhanni Udar Drushti" by Ratilal M. Shah:

The book, "Anagrahi Mahavirni Satya Sanshodhanni Udar Drushti" (Lord Mahavir's Magnanimous Vision of Truth-Seeking, Free from Attachment) by Ratilal M. Shah, delves into the core of Lord Mahavir's philosophy, highlighting his non-attached (anagrahi) nature as the key to his profound pursuit and attainment of absolute truth.

The author posits that Mahavir, while embodying non-violence and detachment, was distinguished by his non-attachment. This quality allowed him to be free from preconceived notions and diligently seek and realize ultimate truth, which necessitated a deep practice of non-violence.

Through his arduous spiritual journey, Mahavir understood that suffering arises from our own errors, and similarly, happiness is within our own control. He emphasized the universal law of karma: "What one sows, one reaps." Suffering and happiness are direct consequences of one's actions.

Therefore, Mahavir declared that "You are your own friend." He urged humans not to beg for external favor, whether from gods or celestial beings. True progress and well-being depend on self-reliance, not on supplication or flattery. The power to transform the world lies within oneself. This understanding of the cause-and-effect of karma was a fundamental discovery for Mahavir.

He further explained that thoughts, whether good or bad, inevitably influence our minds, leading to auspicious or inauspicious outcomes. The origin of all actions, positive or negative, lies in our thoughts. Thus, achieving complete purity of life is the sole path to escaping the eternal cycle of karma and attaining the ultimate happiness and peace of Nirvana. However, Mahavir stressed that the means to achieve this end must be as pure as the end itself.

Mahavir's path to his ultimate goal was clearly defined during his period of practice. His magnanimous and broad perspective led him to recognize that just as he had his own unique thoughts, others also had their distinct viewpoints and efforts. He questioned why there should be differences in thought and acknowledged that others might genuinely believe their own perspectives to be true.

This understanding fostered a desire in Mahavir to learn about others' thoughts and to respect their validity if they contained any truth. He cautioned against imposing one's own ideas on others without understanding them, as this would lead to the suppression of their feelings and sentiments. Such actions would inevitably invite reciprocal resistance, turning the path to peace into a source of debate, conflict, and unrest, thereby hindering the very quest for truth.

Consequently, Mahavir cultivated a readiness to understand the thoughts, emotions, and feelings of others. This was consistent with his spiritual practice, as he believed that violence is not just the physical harm of a living being, but also the mental violence of crushing and hurting others' thoughts without understanding them. He questioned the refusal of spiritual paths that might suit individuals according to their inclinations and nature, stating that to dismiss them as false is to betray truth itself.

From this expansive thinking, Mahavir developed the practice of intellectual non-violence, which in turn cultivated his non-attached nature. This detachment, free from preconceived notions, allowed him to analyze different viewpoints and the reasons for their differences, leading to a new understanding of thought, which is known in scriptures as Anekant Drishti (Multi-faceted Vision).

Anekantvad (the doctrine of manifold aspects), also known as Syadvad or Relativism, is a unique characteristic of Jainism that grants it a special significance among the world's religions. Unlike other faiths that often insist on the exclusive correctness of their own viewpoints, Jainism respects the perspectives of others and can extract truth from them, integrating it into its own framework. This fosters a unique inclination towards harmonizing opposing viewpoints.

The author notes that many religious leaders, from Shankaracharya and Ramanujacharya to Swami Dayanand Saraswati, have unfairly criticized Jainism for its broad perspective. However, independent thinkers and researchers have been influenced by its generous and noble spirit of justice, with Madhvacharya being a prominent example.

Jainism does not label any sect or tradition as false or heretical. Instead, it states that other viewpoints, while potentially true, are one-sided and incomplete. The analogy of a river and the ocean is used to illustrate this. Some see the confluence as the union of the individual soul and God, others as a collection of souls like drops of water, some as mere water element corresponding to the cosmic Brahman, and still others as a scientific phenomenon of hydrogen and oxygen. Mahavir asserted that each perspective holds some truth, but it is incomplete in isolation. Only by embracing diverse viewpoints does the understanding become complete.

Later Jain scholars elaborated on Mahavir's vision, stating that Jainism is a collection of various one-sided ways of seeing truth, thereby forming a complete vision of truth. Scholars like Shri Siddhasen Divakar and Anandghanji, and modern thinkers like Vinoba Bhave, have echoed this sentiment, emphasizing that a truly comprehensive thought considers all aspects of reality.

Mahavir's approach meant he met people at their level, understanding their perspectives without imposing his own. He would inquire about their prevailing thought systems. If they followed Vedic traditions, he would explain using Vedic references; if they adhered to other methods, he would explain accordingly. He would then suggest that while their views might be valid, other possibilities also exist, urging them to keep their minds open. For those not adhering to any particular ideology, he would share his own teachings.

This profound understanding of others' thoughts and feelings cultivated a high degree of fairness and justice in Mahavir. This led him to grant women the same freedom as men to achieve self-development, a step even Lord Buddha hesitated to take. Mahavir empowered women as nuns and established a female monastic order without any hesitation, believing that with proper effort, women could achieve complete self-realization. This equal right for women is considered a unique distinction of Jainism, emphasizing justice and human equality.

This broad, truth-seeking vision shifted the emphasis from individual worship to the worship of qualities, prioritizing the pursuit of truth. Consequently, the primary prayers in Jainism are not for Mahavir or other Tirthankaras, but for Arhats and other virtuous beings who symbolize qualities. Recognizing human nature's tendency to develop attachment and possessiveness even towards symbols of virtue, Mahavir stated, "Truth is the Supreme Self." He warned that creating divisions in the name of gurus would lead away from the goal and trap one in the mire of possessiveness.

Mahavir's ultimate goal was the pursuit of truth, and therefore, he did not insist on any specific rituals or practices, nor did he advocate for exclusive prohibitions. He simply advised: "When a situation arises, take refuge only in truth, but do not deceive your own or others' souls." (Nishith, Gatha 5248).

The goal of a disciplined soul is Moksha (liberation). Therefore, in every action, one should consider whether it leads closer to or further from Moksha. When the principles do not offer an absolute prohibition or injunction, the seeker should like a merchant calculate gains and losses and focus solely on profit. (Nishith, Gatha 2067).

The principles of Utsarg (general rule) and Apavad (exception) are expansive, and duty should be determined by observing the growth of self-control and the shedding of karma. (Nishith Churni 6023).

Mahavir emphasized keeping the goal in sight and purifying life for its attainment, but without clinging to specific rituals or beliefs. He stated: "O Gautam! It is not that liberation is attained only through the signs of a Siddha or a Jain. It can be achieved through other signs as well, whether one is a man or a woman, or belongs to a particular lineage or any other following." In contemporary terms, this means liberation is possible regardless of one's religious affiliation – Vaishnav, Samajist, Muslim, Christian, Parsi, Jew, or Sikh – provided one has achieved complete purity of life.

This magnanimous and impartial attitude is the essence of Mahavir's greatness and uniqueness. Furthermore, his philosophy respects other ascetics with differing views by addressing them as "Arhat", such as: "Shaakyaputra Buddha said, Arhat..."; "Dwaipayan, Arhat said..."; "Matanga, Arhat said..."; "Yajnavalkya, Arhat said..."; and " Mankhaliputra Goshala, Arhat said...". This usage demonstrates Mahavir's deep sympathy for other visionaries and his discerning eye for understanding and respecting their opinions.

In matters of truth-seeking, Mahavir's broad vision and non-attached nature fostered an attitude of keeping the heart and mind perpetually open. This led him to maintain empathy towards monks of other faiths, as evidenced by examples in scriptures. He instructed Gautam: "O Gautam! Your friend Skandak the ascetic is arriving today; you should honor him appropriately." Gautam welcomed him with due respect (Bhagavati Sutra, Shatak 2, U. 2). Similarly, Ambada, a devoted follower, was accepted into Mahavir's sangha with compassion.

The scattered teachings of Mahavir found in scriptures today are invaluable for understanding the true essence of Jainism. They reveal the high degree of openness of heart and mind for accepting truth, alongside justice, equality, and a spirit of truth-seeking.