Bhagwan Mahavir Ki Niti - Book Summary

Here's a comprehensive summary of the Jain text "Bhagwan Mahavir ki Niti" by Devendramuni, based on the provided pages:

The text "Bhagwan Mahavir ki Niti" by Acharya Shri Devendramuni posits that while ethics (नीति - Niti) is the backbone of practical life, morality (आचार - Achar) is the foundation of religious life. Crucially, a religious life cannot be conceived without a moral life, making morality the very basis of religion. This is why every religious founder, preacher, and reformer has advocated for morality alongside religion, inspiring people to live morally.

The author distinguishes between religion and morality. Religious values and principles are permanent and unchanging, unaffected by time or place. For instance, Ahimsa (non-violence) remains a religious principle universally and eternally. However, morality is relative to time and circumstances and can evolve. Ethical principles suitable for one context might not be universally applicable elsewhere due to differing societal conditions.

Lord Mahavir's Contribution to Morality:

The text asserts that Jain ethical principles were initially established by the first Tirthankara, Rishabhdev, and continued for a long time. However, Lord Mahavir adapted these principles to the prevailing era, making them relevant and thus deserving of the title "Bhagwan Mahavir's Morality."

The book then provides a brief biographical sketch of Lord Mahavir, mentioning his birth in 599 BCE, his 30 years of householder life, followed by 12.5 years of severe penance, attainment of omniscience, and establishment of the religious order. He preached for 30 years, guiding beings to liberation, and attained Nirvana at the age of 72. As the 24th and final Tirthankara, his teachings are considered current.

Classification of Lord Mahavir's Morality:

Lord Mahavir's teachings are considered unique among all religious founders, leading to distinctive ethical principles. His morality is divided into two categories:

Specific Morality (विशिष्ट नीति - Vishisht Niti): These are ethical principles that other philosophers and religious thinkers did not reach or explored minimally. Examples include Anagrah (non-attachment to viewpoints), Anekant (multi-faceted reality), Yatana (diligence/precaution), Samata (equanimity), and Apramad (non-negligence). While aimed at social order and individual happiness, these concepts remained untouched by other reformers.
General Morality (सामान्य नीति - Samanya Niti): These are ethical principles that other philosophers and religious denominations have also discussed. Examples include Satya (truth) and Ahimsa (non-violence). However, Jain texts provide a rational and logical explanation for these principles, with Lord Mahavir and his followers deeply contemplating them.

Core Elements of Jain Morality:

To understand Jain morality thoroughly, its fundamental elements are identified as:

Punhya (पुण्य - Merit/Virtue): Ethical
Sanvar (संवर - Restraint): Ethical
Nirjara (निर्जरा - Shedding of karma): Ethical
Moksha (मोक्ष - Liberation): The ultimate goal.

Conversely, the immoral elements are:

Asrava (आस्रव - Influx of karma): Immoral
Bandh (बंध - Bondage of karma): Immoral
Papa (पाप - Demerit/Sin): Immoral

The text emphasizes that the entire edifice of Jain morality rests on this framework. While the terms Papa and Punhya are used across various traditions, their definitions differ. However, Asrava, Sanvar, Bandh, and Nirjara are specific Jain terms.

Asrava: In a moral context, Asrava refers to all actions that lead to personal suffering, societal disorder, fear, inequality, and unrest for other beings. The five primary Asravas are identified as:
1. Mithyatva (false beliefs)
2. Avirat (lack of self-control)
3. Pramad (lack of vigilance/carelessness)
4. Kashay (anger, pride, deceit, greed)
5. Ashubh Yoga (unwholesome mental, verbal, and physical activities). Alternatively, they are also listed as: 1. Violence, 2. Falsehood, 3. Theft, 4. Unchastity, and 5. Possession. These Asravas are considered immoral, causing suffering and conflict.
Sanvar: The cessation of Asravas, or preventing oneself from engaging in these immoral activities, is Sanvar, which is ethical and righteous.
Bandh: While Bandh in scripture refers to being bound by one's own actions, in a moral context, it means ensnaring oneself and others through one's actions. Deception and manipulative speech create a "web of words," binding others and thus being immoral.
Nirjara: From a moral standpoint, Nirjara means not ensnaring others in webs of speech, deceit, or flowery words. If one has already bound someone, they should be freed, and one should also free themselves from that bondage.

Specific Moral Principles of Lord Mahavir:

The text elaborates on the specific moral principles introduced by Lord Mahavir:

Anagrah (अनाग्रह - Non-attachment to Viewpoints): The text highlights that societal conflicts arise when one group rigidly adheres to its perspective, deeming others' viewpoints incorrect. Lord Mahavir's principle of Anekant provides solutions by acknowledging multiple facets of reality. For example, the world is both eternal and non-eternal, permanent and changing. This relativistic approach, similar to Einstein's Theory of Relativity, is praised for fostering peaceful coexistence.
Yatana (यतना - Diligence/Precaution): This principle stresses the necessity of caution in every aspect of life – sleeping, waking, walking, sitting, speaking. Careful behavior prevents conflict, disharmony, and ensures self-protection.
Samata (समता - Equanimity): This is a hallmark of Jainism, representing the zenith of Ahimsa in thought and action. It means considering all beings, from humans to the smallest creatures, and even inanimate objects like water and plants, as akin to oneself. Harming any of them is considered immoral, and maintaining equanimity towards all is a unique Jain virtue. This even extends to cruel or misguided individuals. The principle aims to break the cycle of action and reaction by not reacting negatively. Maintaining equanimity transforms conflict into peace. The essence is to not cause distress to any living being, which is achievable through Samata.
Anushasan and Vinay (अनुशासन एवं विनय - Discipline and Humility/Politeness): While universally valued, Lord Mahavir made them essential components of life, calling humility the "root of Dharma." Politeness in social interactions resolves conflicts and fosters goodwill. Humility is a key to success, and one who is disciplined is less likely to get angry. Respecting elders and maintaining polite behavior towards everyone cultivates love, reputation, and progress.
Maitri (मैत्री - Friendship): While many thinkers advocate for friendship, their scope was often limited. Lord Mahavir's principle of friendship extends to all living beings, advocating for universal goodwill and the absence of enmity.
Samuhikta (सामूहिकता - Collectivism/Unity): Disunity is immoral, while harmony and togetherness are ethical. Lord Mahavir emphasized the importance of unity for ascetics and the community. This principle is also seen in modern democratic ideals like "United we stand, divided we fall."
Self-Interest and Public Interest (स्वहित और लोकहित - Swahit and Lokhit): Traditionally, there have been conflicting views, prioritizing either self-interest or public interest. Lord Mahavir, however, saw no conflict between them. He believed that true self-interest is intertwined with the welfare of others, and vice-versa. His disciples are encouraged to work for both personal and collective well-being. The five great vows (Mahavratas) and principles like Ahimsa are beneficial for both.

Morality for Ascetics (Shramanas) and Laity (Shravakas):

Lord Mahavir classified ethical principles into Shramana Niti (morality for ascetics) and Shravaka Niti (morality for the laity).

Shramana Niti: Ascetics have clear rules regarding their conduct. For example, while generally not revealing their past identity, they may do so under specific circumstances to prevent misunderstanding or suspicion from householders, as illustrated by the example of Lord Neminath's disciples. This adherence to exception when necessary highlights the practical ethical considerations in Jain monasticism. The discussion between Keshin Shramana and Gautama Ganadhara about the difference between Sachalak (clothed) and Achalak (unclothed) Dharma also exemplifies practical ethical reasoning.
Shravaka Niti: Laypeople, living in society and interacting with people from all walks of life, require Samanyavaya Niti (coordination/harmony). They must also follow societal customs and practices as long as they do not compromise their faith or vows. The text quotes Somdev Suri: "For all Jains, worldly customs are valid, provided they do not lead to a loss of right faith or a violation of vows." The two aspects of the layperson's vows are religious and ethical, with ethical principles being prominent. The ten types of donations and ten types of Dharma (like village, city, and nation dharma) mentioned in the Thanaangasutra are also primarily related to public morality.

Lord Mahavir's Solutions to Societal Problems:

Lord Mahavir's era was marked by significant conflicts and ethical challenges:

Conflicting Ethical Perspectives: In an era of violent Vedic sacrifices and ascetic practices like Panchagni Tapa, Lord Mahavir condemned these as immoral. He advocated for the synchronization of thought and action, emphasizing that good thoughts should lead to good actions, and vice versa. He established a holistic ethical framework encompassing both internal and external aspects of human life.
Social Inequality: The prevailing caste and class system, exacerbated by wealth, created vast disparities. Lord Mahavir broke down this unethical division by including people from all four classes and castes in his Sangha, opening the door to liberation for everyone. The examples of Harikeshi (born into the Chandala caste) demonstrating superiority over Rudradeva the Brahmin, Chandanbala's liberation from slavery, and King Shrenik's respect for the poor Purniya highlight the triumph of ethics and humanity over social status and wealth. He replaced the principle of birth-based caste with karma-based caste, making ethics the primary basis.
Freedom from Bonds: Humans were bound by the concepts of God as the doer (Ishwar Kartrutvavada) and social/religious/moral rigidities. Lord Mahavir liberated humans by declaring them the architects of their own destiny, fostering moral courage. He challenged rigid practices like ritualistic bathing and emphasized the spiritual significance over external actions. He also advocated for Sanyam (restraint) over mere donation to Brahmins, which had become a ritualistic practice, highlighting that true liberation comes through inner discipline.

Conclusion:

The text concludes by stating that Lord Mahavir established new foundational principles for morality, including concepts like Sanvar that remained unexplored by others. He introduced specific ethical elements such as Anagrah, Anekant, Yatana, Apramad, and Samata. He emphasized collectivism and unity for both ascetics and the laity. Unlike other religions that discouraged critical thinking, Lord Mahavir encouraged the use of intellect in understanding Dharma ("Panna samikkhaye dhammam"), elevating the moral understanding of individuals. He preached for both self-interest and public interest, harmonizing prevailing one-sided ideologies and re-establishing ethical values on a solid foundation. Lord Mahavir's guiding ethical principles have had a lasting impact, clearly visible in contemporary moral thought.