Bhagwan Mahavir Dwara Mahanadiyo Ka Santaran

Here's a comprehensive summary of the provided Jain text, "Bhagwan Mahavir Dwara Mahanadiyo Ka Santaran," in English:

Title: Bhagwan Mahavir Dwara Mahanadiyo Ka Santaran (Crossing of Great Rivers by Lord Mahavir) Author: Amarmuni

This text delves into a crucial question within Jainism: Should Jain ascetics (monks and nuns) cross large rivers by boat, or even walk through shallow, ankle-deep rivers? The author argues that the resolution of this question has implications for the use of modern vehicles like cars and airplanes.

The core of the argument revolves around the principle of ahimsa (non-violence). Crossing rivers, especially large ones by boat, is seen as an act involving significant violence. This violence extends to the countless organisms in the water ( jalakaya) and the even more numerous beings in the nigoda state within the water, as well as the mobile beings (trasakaya) from two-sensed to five-sensed creatures.

The text then addresses the issue of reliance solely on ancient Jain scriptures (agams) for answers. It points out that:

• No pre-Mahavir agams are available. All existing scriptures are from or after Bhagwan Mahavir's time.
• Many accepted practices are not explicitly in the agams. Examples include the use and variations of the mukhavastrika (mouth cloth), the time it takes for water to become achitta (non-living) again, the method of making sachitta (living) things achitta, the practice of writing and keeping scriptures, and taking permission for pratikraman (confession/repentance). These are based on later commentaries and traditions.
• The agams themselves are fragmented. Many parts are lost or incomplete, making a rigid reliance on them problematic for definitively answering complex questions.

The author asserts that it is incorrect to exclusively link Bhagwan Mahavir's river-crossing practices to a strict "yes" or "no" from the agams, given their fragmented nature and the established practices of later revered acharyas.

Evidence of Bhagwan Mahavir Crossing Rivers:

The text then presents evidence, primarily from the "Aavashyak Niryukti" by Acharya Bhadrabahu Swami (a revered acharya just 170 years after Mahavir) and its commentaries, along with later works:

• Crossing the Ganga River near Surbhipur: The "Aavashyak Niryukti" (verses 469-471) describes Bhagwan Mahavir crossing the Ganga by boat. During this crossing, a Nāga-kumāra demon caused a disturbance, attempting to sink the boat. Devoted beings named Kambal and Shabala intervened, preventing the disturbance and glorifying the Jin (Mahavir).
• Crossing the Gandaki River: Another verse (494) from the "Aavashyak Niryukti" and its commentary by Acharya Malayagiri detail Mahavir crossing the Gandaki river on his way from Vaishali to Vanijgram. Here, the boatmen held him for payment, but Prince Chitra, the nephew of Shankha, a king and friend of King Siddharth (Mahavir's father), rescued him.
• Later Works: The text also cites "Mahavir Charitam" by Acharya Nemichandrasuri and Acharya Gunachandrasuri, both of whom describe Mahavir crossing the Ganga and Gandaki by boat. Gunachandrasuri's description of the Ganga emphasizes its vastness, comparing it to an ocean and describing it as teeming with creatures. The Gandaki is depicted as turbulent and dangerous.

The author argues that these ancient accounts, particularly from respected figures like Bhadrabahu Swami, cannot be dismissed as mere fabrication. They likely relied on available, albeit fragmented, scriptures or oral traditions.

River Crossing During Mahavir's Arhant (Enlightened) Period:

A question arises regarding whether these incidents were only during his pre-enlightenment phase (chhadmastha). The author argues that Mahavir also crossed rivers during his enlightened period.

• The text presents a table of Mahavir's varshavas (monsoon retreats) during his 42 years as an enlightened being. This table, compiled by scholars based on texts like the Kalpasutra, indicates that Mahavir stayed in various locations in Bihar, such as Rajgir, Vaishali, Vanijgram, and Mithila.
• Crucially, the text highlights that to travel between these locations (e.g., from Mithila in North Bihar to Rajgir in South Bihar), crossing the Ganga river was essential and unavoidable.
• It is argued that Mahavir, accompanied by thousands of monks and nuns, would not have traveled by supernatural means (labdhi) but rather by conventional methods, implying boat travel.

The example of Bhagwan Mallinath (the 19th Tirthankara) is also brought up. She attained enlightenment on the same day she took initiation and attained arhat status. Her nirvana (liberation) occurred on the Sammeta Shikhar mountain in South Bihar. Crossing the Ganga would have been necessary for her to reach the sacred sites or for her nirvana to be on the southern side of the river.

Justification for River Crossing:

The text discusses reasons for river crossing mentioned in scriptures like the Sthanangasutra and other literature:

• Life Preservation: Causes like famine, disease, fear of kings, or invasions (mlechchha attacks) are cited as reasons for ascetics crossing rivers.
• Purposeful Travel: For Bhagwan Mahavir, the purpose was vihāra-yātrā (ascetic wandering) during his chhadmastha period and religious propagation during his arhat period. The author suggests that if life preservation justifies river crossing, then spreading the Jain faith, a more significant purpose, should also permit it.
• Aacharangasutra: The first Anga, Aacharangasutra, mentions river crossing by boat, including a scenario where an ascetic might have to swim or discard belongings to lighten the load. It also mentions a practice called santhara (fasting unto death) undertaken by devotees, which the author suggests is a form of renunciation and might be adopted in perilous situations like storms at sea, implying that extreme situations warrant exceptions.

The Role of Apavada (Exceptions):

The text emphasizes the Jain philosophy of anekanta (non-absolutism), stating that Jainism is not an absolutist doctrine. It highlights the importance of apavada (exceptions) alongside utsarga (general rules).

• Acharya Bhadrabahu's statement that if a conflict arises between sanyama (ascetic discipline) and jivan-raksha (life preservation), life preservation should be prioritized, is cited.
• The text questions the strict prohibition of river crossing when Aacharangasutra itself describes it. It also notes that later scriptures provide specific limits on river crossings per month (e.g., two or three times), implying that occasional crossings are permitted.

Ritual After River Crossing:

The text clarifies that after crossing a river, the ascetic is prescribed to perform Kayotsarga (a practice of standing still and meditating, often as a form of atonement). This is a minimal expiation, suggesting that river crossing itself is not considered a grave sin requiring severe penance. The fact that only a brief Kayotsarga is required indicates it's not seen as a major transgression.

Modern Vehicles and the Conclusion:

The author concludes by drawing a parallel to modern vehicles:

• If life preservation allows river crossing, and even for simple acts like begging, then for the higher purpose of religious propagation, using fast vehicles like cars and airplanes is not objectionable.
• The violence involved in modern vehicles is considered negligible compared to crossing a great river.
• The author urges readers to abandon dogmatic adherence and embrace truth with a thoughtful, scientific approach, prioritizing the essence of Jainism rather than rigid interpretations of practices. The ultimate goal is the propagation of dharma (righteousness) and the glory of the Jin-Shasana (teachings of the Tirthankaras).

In essence, the book argues that based on historical Jain texts and the principles of anekanta and apavada, Bhagwan Mahavir did cross great rivers, and in specific circumstances, Jain ascetics can do so. The use of modern vehicles for the greater good of religious propagation should therefore be considered permissible.