Bhagwan Mahavir Ki Niti - Book Summary

Here is a comprehensive summary of the Jain text "Bhagwan Mahavir ki Niti" by Devendramuni Shastri:

The book "Bhagwan Mahavir ki Niti" (The Ethics of Lord Mahavir) by Devendramuni Shastri asserts that while Dharma (religion) forms the basis of a religious life, Niti (ethics/policy) is the backbone of practical, everyday life. It emphasizes that a religious life cannot be imagined without an ethical life, thus establishing Niti as the foundation of Dharma. Every religious leader, preacher, and reformer has preached ethics alongside Dharma, inspiring people to live moral lives.

The text distinguishes between Dharma and Niti:

Dharma: Its values and principles are permanent and unchanging, unaffected by time or place. For example, Ahimsa (non-violence) is a timeless Dharma.
Niti: It is relative to time and circumstances, and therefore subject to change. Ethical principles suitable for Indian circumstances may not be accepted in the Western world due to different environmental conditions.

Lord Mahavir's Contribution to Niti:

Although the principles of Jain ethics were laid down by the first Tirthankara, Rishabhdev, Lord Mahavir refined and adapted them to suit the prevailing era. Therefore, these principles are aptly called "Bhagwan Mahavir ki Niti." The book provides a brief biographical sketch of Lord Mahavir, his birth, his life as a householder, his asceticism, enlightenment, and his teaching for 30 years before attaining Nirvana.

Classification of Lord Mahavir's Niti:

Lord Mahavir's teachings are unique, and his ethical framework can be divided into two categories:

Specific Niti (Vishisht Niti): These are ethical principles that other philosophers and religious leaders did not arrive at or explore deeply. Examples include Anagrah (non-attachment/non-obstinacy), Anekant (non-absolutism/multiplicity of viewpoints), Yatna (carefulness/diligence), Samata (equanimity), and Apramada (non-negligence). These principles aim for social order and individual happiness, but were largely overlooked by others.
General Niti (Samanya Niti): These are ethical principles that have been discussed by many thinkers and religious traditions. Examples include Satya (truth) and Ahimsa (non-violence). However, the Jain scriptures offer a logical and rational exposition of these principles, reflecting deep contemplation by Lord Mahavir and his followers.

Core Principles of Jain Niti (Mool Tatva):

The fundamental elements of Jain ethics are Punya (merit), Samvara (cessation of influx of karma), and Nirjara (shedding of karma). The ultimate goal is Moksha (liberation). Conversely, Asrava (influx of karma), Bandha (bondage of karma), and Papa (demerit/sin) are considered unethical elements. The entire structure of Jain ethics is built upon this framework:

Papa is unethical; Punya is ethical.
Asrava is unethical; Samvara is ethical.
Bandha is unethical; Nirjara is ethical.

While the terms Papa and Punya are common across many religions, their definitions vary. However, Asrava, Samvara, Bandha, and Nirjara are specific to Jainism.

Asrava (Unethical Influx): This refers to actions that cause personal suffering, social disorder, violence, inequality, and distress to other beings. Major Asravas are categorized into:
- Five cardinal sins: Himsa (violence), Mṛṣāvāda (lying), Cauryam (stealing), Abrahmasevanam (uncontrolled sensual indulgence), and Parigrahaḥ (possessiveness).
- Five other categories: Mithyatva (wrong beliefs), Avirati (lack of self-control), Pramada (negligence), Kasaya (passions like anger, pride, deceit, greed), and Ashubh Yoga (unwholesome mental, verbal, and physical activities).
Samvara (Ethical Cessation): This is the practice of stopping or preventing Asrava. It is considered ethical conduct. It involves refraining from actions that cause harm or suffering to oneself or others.
Bandha (Unethical Bondage): In a broader ethical context, it means not only getting trapped by one's own actions but also ensnaring others through deceitful words and actions, akin to a spider's web.
Nirjara (Ethical Release): This involves not trapping others in such webs of deceit and, if one has previously caused such bondage, releasing oneself and others from it.

Specific Ethical Principles of Lord Mahavir:

The book then elaborates on the specific ethical contributions of Lord Mahavir:

Anekant (Non-Absolutism): Lord Mahavir preached that truth has multiple facets and that different viewpoints can coexist. He responded to questions about the world's nature (eternal or non-eternal, finite or infinite) by explaining that it is both. This principle fosters understanding, reduces conflict, and allows for a comprehensive view of reality, a concept that modern science, like Einstein's Theory of Relativity, also acknowledges.
Yatna (Carefulness/Diligence): This principle emphasizes mindfulness and caution in every action, whether sleeping, waking, walking, speaking, or sitting. Careful behavior prevents conflict, misunderstandings, and harm to oneself and others.
Samata (Equanimity): This is a cornerstone of Jain ethics, representing the pinnacle of Ahimsa in thought and action. It means treating all beings, including humans, animals, insects, plants, and even elements like water, as equal to oneself. Suffering inflicted on any being is considered unethical. This involves maintaining a balanced attitude even towards those who are cruel or harmful, as exemplified by Lord Parshvanath. The core of Samata is understanding the joy and sorrow of all beings as one's own, avoiding actions that cause distress to others.
Anushasan and Vinay (Discipline and Humility): While recognized by others, Lord Mahavir elevated discipline and humility to essential components of life, calling humility the root of Dharma. Humble behavior resolves conflicts and fosters goodwill. Discipline is crucial for orderly society, while humility brings peace and happiness. Humility towards elders, parents, and respect towards friends and society lead to success, fame, love, and progress.
Maitri (Friendship): Lord Mahavir's concept of friendship is not limited to one's own species or even humanity but extends to all living beings. This principle fosters a spirit of universal brotherhood and goodwill.
Samuhikta (Collectivism/Unity): Lord Mahavir stressed the importance of unity and collective effort, particularly within the monastic order (Sangha). This principle is essential for the well-being of society, nation, and all beings. The modern democratic principle "United we stand, divided we fall" echoes this concept.
Swahita and Lokahita (Self-interest and Public Interest): Unlike some philosophies that prioritize one over the other, Lord Mahavir saw self-interest and public interest as interconnected and not contradictory. He taught that true self-interest encompasses the welfare of others, and working for others' welfare ultimately benefits oneself. His disciples are known for pursuing both self-welfare and public welfare. His teachings, including the five great vows, are intended for both personal and societal good.

Ethical Framework for Shravakas (Lay Disciples):

The text also touches upon the ethical guidelines for lay disciples (Shravakas), who live in society and interact with diverse individuals. For them, a Samanya Niti (General Ethics) is important, focusing on Samanvay Niti (Coordination Policy) and adherence to religious practices while respecting worldly customs. The vows of a Shravaka have both religious and ethical dimensions, and their transgressions are also viewed through this dual lens. The ten types of donations mentioned in the Sthananga Sutra (like compassion, protection, charity) are largely considered ethical in a societal context. Similarly, societal duties like village, city, and national duties are directly related to ethics.

Evolution and Synthesis:

The ethical principles established by Lord Mahavir have been further developed by later scholars. The text highlights that Lord Mahavir's era was one of conflict, with issues like caste discrimination, cruelty, and the prevalence of unethical practices such as violent rituals. He addressed these problems by:

Resolving Ethical Dichotomies: He condemned violent rituals and emphasized the integration of thought and action, promoting overall ethical living.
Addressing Social Inequality: He broke down caste barriers, allowing people from all social strata to join his monastic order and attain liberation, thus establishing morality on a humanistic foundation. He prioritized karma over birth for determining social standing.
Liberating from Bondage: He freed people from the shackles of unquestioning faith in external rituals and societal norms, promoting human dignity and moral courage by asserting that individuals are the architects of their own destiny. He reinterpreted rituals like bathing and donations, emphasizing inner purity and self-control over mere outward actions.

Conclusion:

The book concludes by reiterating that Lord Mahavir laid down new fundamental principles of ethics, including concepts like Samvara, which were not explored by others. He introduced specific ethical principles like Anagrah, Anekant, Yatna, Apramada, and Samata. He advocated for collectivism and guided both monks and lay disciples. Crucially, unlike other religions that often discouraged critical inquiry, Lord Mahavir encouraged people to use their intellect and investigate Dharma ("Panna Samikhkhe Dhamma"). He emphasized the harmony of self-interest and public interest, thereby establishing moral values on a solid foundation and leaving a lasting impact on ethical thought.