Bhagwan Mahavir Aur Unka Samay

Here's a comprehensive summary of the Jain text "Bhagwan Mahavir aur Unka Samay" by Jugalkishor Mukhtar, based on the provided pages:

Title: Bhagwan Mahavir aur Unka Samay (Lord Mahavir and His Time) Author: Pandit Jugalkishor Mukhtar Publisher: Hiralal Pannalal Jain Publication Date: First Edition, Chaitra, Veer Nirvana Samvat 2460 (March 1934)

Overview: This book, authored by the prolific Jain scholar Pandit Jugalkishor Mukhtar, provides a detailed exploration of the life of Lord Mahavir, the 24th Tirthankara of Jainism, and the historical and socio-cultural context of his era. The work is presented as a revised and expanded edition, originally published in the journal 'Anekant'. It aims to present a factual and well-researched account, addressing scholarly debates and offering a deeper understanding of Mahavir's teachings and their impact.

Key Sections and Content:

1. Vibhinn Sammatia (Scholarly Opinions): The initial pages feature endorsements and positive reviews from various respected scholars. These opinions highlight the book's depth, research-oriented nature, comprehensive coverage, and its ability to re-inspire interest in Jain teachings. Scholars praise the author's expertise and the article's significance in clarifying historical and theological matters.

2. Prakthan (Foreword): The foreword details the genesis of the essay, its initial publication in 'Anekant', and the overwhelmingly positive reception it received from scholars. It outlines the book's two main divisions:

   • Part 1: Focuses on Lord Mahavir's life and his religious order ('shasan'). It includes his introduction, the socio-political circumstances of his time, his reformatory work, and the unique characteristics of his teachings.
   • Part 2: Deals with the historical era of Mahavir and the determination of the Veer Nirvana Samvat (Jain era). The author emphasizes his efforts to resolve discrepancies and doubts regarding the traditional reckoning of the Jain calendar, asserting that this essay was the first to establish the validity of the prevailing Veer Nirvana Samvat with strong logical arguments and evidence. He mentions how this part of the essay helped resolve many previous confusions and garnered support from other scholars.

3. Mahavir Parichay (Introduction to Mahavir):

   • Birth and Parentage: Describes Lord Mahavir as the son of King Siddhartha and Queen Priyakarini (also known as Trishala), the sister of King Chetak of Vaishali. His birth occurred on the thirteenth day of the bright half of Chaitra (Chaitra Shukla Trayodashi), under the Uttara Phalguni (or Hastottara) constellation, with auspicious planetary positions.
   • Names and Early Life: Explains that Mahavir's birth brought prosperity and increased radiance to his family, leading to his given name 'Vardhaman' (one who increases). Other names like 'Veer' and 'Mahavir' arose from his inherent qualities. His father belonged to the 'Jnatr' (Jnatar) clan, which explains Mahavir being known as 'Jnataputra' or 'Nataputta', a practice common at the time (similar to Buddha being called 'Shakyaputra').
   • Childhood Incidents: Two significant childhood events are highlighted:
     • Sammiti Name: Two Charana Munis, Sanjay and Vijay, had profound doubts about the truth of reality. Upon seeing the infant Mahavir, their doubts were instantly dispelled, leading them to affectionately name him 'Sammiti' (one who attains consensus).
     • The Serpent Incident: While playing with other princes in a forest, a fearsome serpent coiled around the tree Mahavir was on. While the other princes fled in fear, Mahavir remained fearless, played with the serpent, and subdued it, earning him the name 'Mahavir' (greatly valiant). These incidents illustrate his extraordinary intellect and strength from childhood.
   • Renunciation and Asceticism: Around the age of thirty, Mahavir renounced worldly pleasures and committed to spiritual upliftment and serving humanity. He abandoned his royal wealth and embraced asceticism on the tenth day of the dark half of Margashirsha in the 'Jnatrkhad' forest. He took vows of non-possession (aparigraha), renounced all possessions, removed his clothes and ornaments, and practiced self-purification by plucking his hair. He lived naked, roamed fearlessly in forests and mountains, and engaged in intense penance.
   • Penance and Enlightenment: Mahavir underwent rigorous penance and yogic practices for twelve years, which led to the full development of his spiritual powers. The text mentions awe-inspiring incidents related to this penance, highlighting his immense patience, determination, self-confidence, courage, and forgiveness. He attained Manahparyaya knowledge and, after twelve years of severe penance, attained Kevala Jnana (Omniscience) on the tenth day of the bright half of Vaishakha, under a Shal tree by the Rijukula river in Jambhikagrama, while in a state of intense meditation.
   • Preaching and Samavasarana: After achieving Kevala Jnana, Mahavir began his spiritual mission, travelling extensively to preach the path of righteousness and liberate beings from suffering. His assemblies, known as 'Samavasarana', were open to all, regardless of caste, creed, or species. They exemplified equality, compassion, and universal love, where even animals lost their animosity. This was attributed to Mahavir's immense spiritual power and the establishment of Ahimsa (non-violence) in his soul. The text quotes Patanjali's Yoga Sutra regarding the power of establishing non-violence.
   • Critique of Miracles: Citing Swami Samantabhadra, the author dismisses supernatural powers (like divine appearances, flying chariots, etc.) as mere illusions that do not define true greatness. Mahavir's greatness lies in his attainment of purity and power through the destruction of karmic obstacles and his leadership of the path of liberation (Brahmapath) through non-violence.
   • Mission and Impact: Mahavir travelled for about thirty years, dispelling ignorance, teaching the truth, removing misconceptions, encouraging self-reliance, and promoting non-violence, communism, and equality. His influence significantly impacted the prevailing social and religious order.
   • Tirthankar Status: His mission of establishing a spiritual order ('Tirth Pravartan') earned him the title of 'Tirthankara'. His initial preaching activities are believed to have started in the region of the five mountains near Rajagriha, known as 'Panchashailpur' in ancient texts, during the reign of King Shrenik (Bimbisara).
   • The Sangha: He established a fourfold spiritual community (Sangha) comprising monks (Muni), nuns (Aryika), laymen (Shravaka), and laywomen (Shravika). Gautam Swami (Indrabhuti), a learned Brahmin, became the chief Ganadhara.
   • Nirvana (Moksha): Lord Mahavir attained Nirvana (Moksha) at the age of approximately 72 years in Pavapuri, in a beautiful garden. He shed the remaining physical karmic impurities (Ghati Karma) through supreme meditation, achieving eternal bliss, immortality, and indestructibility. The Nirvana occurred on the fourteenth night of the dark half of Kartik (Kartik Krishna Chaturdashi) or the Amavasya night.

4. Desh-Kaal Ki Paristhiti (The Situation of the Time):

   • Social Injustice: The era before Mahavir's advent was marked by immense societal turmoil and suffering. The weak were oppressed, caste distinctions were rigid, and Shudras were treated worse than animals, denied education and rights. Women were subjugated, viewed merely as objects of pleasure, and denied fundamental human rights.
   • Religious Hypocrisy: Brahmins had monopolized religious authority, leading to a system where rituals and ceremonies replaced true spiritual understanding. Superstition, worship of numerous deities, animal sacrifices, and the concept of "Vaidika Himsa Himsa Na Bhavati" (Vedic violence is not violence) were prevalent, fueling meat consumption and misleading people.
   • Mahavir's Role: This oppressive environment created a widespread longing for a savior. Lord Mahavir emerged as a beacon of hope, bringing enlightenment, alleviating suffering, and challenging the prevailing injustices. His teachings brought a sense of renewal and inspired those suffering from societal ills.

5. Mahavir Ka Uddharkarya (Mahavir's Reformatory Work):

   • Addressing Ignorance: Mahavir experienced deep sorrow witnessing people's ignorance, selfishness, superstitions, and misconduct. Driven by compassion, he resolved to uplift humanity.
   • Challenging the Status Quo: He used his ascetic discipline to gain the strength necessary for his mission. He fearlessly challenged the prevailing injustices, particularly targeting the Brahminical dominance. His teachings, imbued with the Sadvada (Syadvada) philosophy, dispelled intellectual confusion, clarified the nature of Dharma, and revealed the principles of soul, non-soul, bondage, and liberation.
   • Shift in Faith: People lost faith in superficial rituals and animal sacrifices, realizing their own agency in determining their fate. Caste rigidity dissolved, fostering a sense of universalism and self-improvement.
   • Influence on Brahmins: Many prominent Brahmin scholars, like Indrabhuti Gautam, were influenced by Mahavir's wisdom and became his disciples, forming the core of his Sangha. This led to the decline of the ritualistic Brahminical system and a rise in the influence of Kshatriya teachers and Jainism. The author notes the profound impact of Mahavir's teachings on the development of Hinduism, citing observations by Rabindranath Tagore and Lokmanya Tilak.

6. Veer-Shasan Ki Visheshata (Characteristics of Mahavir's Order):

   • Core Principles: Mahavir's teachings are summarized by four fundamental principles: Ahimsa (Non-violence), Samyavada (Communism/Equality), Anekantavada (Multi-sidedness/Syadvada), and Karma-vada (Law of Karma).
   • Ethical Teachings: These principles translate into instructions for living peacefully, overcoming desires, anger, ego, and discrimination, making decisions based on multiple perspectives, and taking responsibility for one's own upliftment.
   • Path to Liberation: He identified Samyagdarshan (Right Faith), Samyagjnana (Right Knowledge), and Samyagcharitra (Right Conduct) as the collective path to liberation (Moksha).
   • Essence of the Teachings: The author quotes Swami Samantabhadra, emphasizing that Mahavir's doctrine is unique because it elucidates truth through logic and evidence, is unassailable by any opposing views, and is characterized by compassion, self-control, renunciation, and meditation. Ahimsa is highlighted as the foundational principle, considered the supreme Brahma.

7. Sarvodaya Teerth (The Sacred Place of Universal Upliftment):

   • Universal Access: Mahavir's teachings are described as a 'Sarvodaya Teerth' – a sacred place of universal upliftment that eradicates all calamities. The author quotes Swami Samantabhadra's verse that defines this teaching as all-encompassing, free from limitations, and the cause of universal progress.
   • Overcoming Obstacles: Mahavir's teachings, through the principle of Anekanta, dismantle false doctrines and misconceptions that cause suffering. The path is open to all, and anyone can achieve spiritual progress by embracing it.
   • Inclusivity and Equality: The text emphasizes the inclusive nature of Jainism, which accepts individuals from all social strata, including those considered low in the traditional caste system. It rejects caste as a rigid, inherent characteristic, viewing practice and conduct as the true determinants of one's status. The text cites scriptural passages and commentaries supporting the idea that adherence to Jain principles, regardless of birth, leads to spiritual merit.
   • Call for Revival: The author laments the current state where the true glory and accessibility of Jainism are forgotten. He urges for the revival of this 'Sarvodaya Teerth', removing barriers, making it accessible to all, and revitalizing its spiritual essence. He draws a parallel with Swami Samantabhadra's efforts to tenfold increase Mahavir's teachings in his time, calling for similar dedication today.
   • Rational Inquiry: The text highlights that Mahavir's teachings, particularly through Anekanta, can change even prejudiced individuals into rational and enlightened followers.

8. Mahavir Sandesh (Mahavir's Message):

   • A Call to Action: The author presents a poetic summary of Mahavir's core message, emphasizing universal love, compassion for all beings, overcoming enmity through understanding and forgiveness, distinguishing between a sinner and the sin, adhering to truth, practicing moderation, controlling senses and emotions, renouncing ego and desires, practicing penance and self-control, holding onto truth, facing adversity with equanimity, and living a simple, disciplined life dedicated to the welfare of all.

9. Mahavir Ka Samay (The Time of Mahavir):

   • Dating Mahavir: This section addresses the crucial question of Mahavir's temporal placement. The author acknowledges the debate surrounding the Veer Nirvana Samvat, which is currently observed as 2460. He traces the traditional dating back to texts like 'Trilokasara', 'Harivanshapurana', and 'Tiloyapannatti', which indicate that the Saka era began approximately 605 years and 5 months after Mahavir's Nirvana.
   • Saka and Vikram Samvat: The author establishes the relationship between the Saka and Vikram Samvat eras, noting a difference of 135 years. He argues that the commonly accepted period of 470 years and 5 months between Mahavir's Nirvana and the commencement of the Vikram Samvat (which he posits is a death-anniversary era for King Vikramaditya) is accurate.
   • Refuting Alternative Theories: The author critically examines various scholarly attempts to adjust the Veer Nirvana Samvat. He refutes theories that propose shortening or lengthening the period by 18, 60, or 90 years, particularly those based on misinterpretations of historical timelines or a misunderstanding of the Vikram Samvat.
   • The Vikram Samvat Debate: He strongly argues that the Vikram Samvat originated from King Vikramaditya's death, not his coronation, citing ancient texts and commentaries by scholars like Amitagati and Devaseana Acharya. He disputes claims that King Vikram was merely a later historical figure or that Jain calculations are flawed in this regard.
   • Mahavir and Buddha's Timeline: The author also addresses the relationship between Mahavir and Buddha, refuting claims that Mahavir's Nirvana preceded Buddha's. He cites Buddhist scriptures and Jain texts (like 'Bhagavati Sutra') to argue that Buddha's Nirvana likely occurred about 14-15 years before Mahavir's Nirvana. He criticizes theories that base Mahavir's timeline on misinterpretations of Buddhist texts concerning events that may have been attributed to Mahavir in error. He also discusses the varying dates for Buddha's Nirvana accepted by scholars but leans towards the Sri Lankan tradition which places it 544 BCE.
   • Conclusion on Dating: Based on the evidence, the author concludes that the current Veer Nirvana Samvat of 2460 is accurate and should be interpreted as a reckoning from Mahavir's past Nirvana. He reaffirms the established chronological links with the Saka and Vikram eras, emphasizing that the common dating is historically and scripturally sound. He explains that the current running year is 2532nd year since Mahavir's birth.

Overall Significance: "Bhagwan Mahavir aur Unka Samay" is presented as a seminal work in Jain scholarship, aiming to provide an accurate and well-supported historical account of Lord Mahavir's life and teachings. It champions a rational and evidence-based approach to historical and chronological matters within Jainism, seeking to clarify long-standing debates and re-emphasize the universal relevance and accessibility of Mahavir's message for the modern world. The author's detailed arguments, extensive referencing of Jain scriptures, and engagement with scholarly opinions make this book a valuable resource for understanding Jain history and philosophy.