Bhagwan Mahavir Ne Ganga Mahanadi Kyo Par Ki

Here is a comprehensive summary in English of the provided Jain text, "Bhagwan Mahavir Ne Ganga Mahanadi Kyo Par Ki" by Amarmuni:

The book "Bhagwan Mahavir Ne Ganga Mahanadi Kyo Par Ki" (Why Did Lord Mahavir Cross the Great River Ganges?) by Amarmuni delves into the reasons behind Lord Mahavir's frequent crossings of the Ganges River. The author aims to explain this seemingly paradoxical action in light of Jain principles, particularly the emphasis on non-violence (ahimsa).

The Magnitude of the Ganges: The text begins by establishing the immense significance and scale of the Ganges River in Indian culture and literature. It highlights that the Ganges is considered a divine river, a belief shared by ancient Indians and Jain Acharyas alike. Its vastness and grandeur led to its deification. Jain scriptures, such as the Sthananga Sutra and the Jambudwip Prajnapti, describe the Ganges as a "Maharnava" (great ocean) or "Samudrarupini" (ocean-like), emphasizing its immense width and depth. While acknowledging that some descriptions might be hyperbolic, the author asserts they undeniably point to the Ganges being a truly colossal river in ancient times. This immensity is further underscored by the numerous tributaries (14,000 according to Jain tradition) that flowed into it, contributing to its vastness, especially during monsoon seasons. Even in the present day, despite canals being diverted, the Ganges remains a formidable river.

Lord Mahavir's Movements and the Ganges: The core of the book addresses Lord Mahavir's extensive travels across India. It is stated that after his initiation, Lord Mahavir frequently crossed the Ganges to travel between regions like Vaishali (in northern Bihar) and Rajgir (in southern Bihar), and also between Bihar and Uttar Pradesh. He spent 12 Chaturmas (monsoon retreats) in Vaishali and 14 in Rajgir and Nalanda, both of which are located on opposite sides of the Ganges. Therefore, crossing the river was essential for his movements.

The text recounts an incident during Lord Mahavir's period of penance (Chhadmastha) when he crossed the Ganges by boat between Surbhipur and Rajgir, and the boat was caught in a severe storm. Another notable event mentioned is his crossing of the Gandaki River (a large tributary of the Ganges) near Vaishali, where the boatman delayed him due to non-payment of fare.

The book then meticulously lists Lord Mahavir's Chaturmas from his 10th year onwards, detailing his extensive pilgrimages and migrations. In many of these instances, the text explicitly mentions his crossing of the Ganges, sometimes twice in a single year, to reach different regions for his religious preaching and retreats. These include journeys to Kosambi, Varanasi, Sravasti, Mithila, Champanagari, and even further afield.

The Paradox of Violence: The central question posed is: Why did Lord Mahavir cross the Ganges, a river teeming with countless lives, thus committing significant violence (himsa)? Jain philosophy strictly prohibits causing harm to any living being, including microscopic organisms in water (jal-kaya jiva), plants, and sentient beings like insects, frogs, and fish. The author acknowledges the immense violence involved in crossing such a vast body of water, especially by boat, which was the only means of transport at the time as there were no bridges.

The text then addresses what might be perceived as a contradiction: the contrast between the stringent non-violence principles of Jainism and Lord Mahavir's actions. It raises the question of why Lord Mahavir, who was expected to be even more vigilant in his adherence to non-violence than ordinary monks, would undertake such large-scale water crossings. It contrasts this with the modern aspiration of some monks to avoid even seemingly innocuous items if they harbor even the slightest possibility of harming life.

The True Purpose: Propagation of Dharma and Ethics: The author resolves this apparent contradiction by stating that Lord Mahavir's sole motivation for crossing the Ganges and undertaking extensive travels was the propagation of Dharma (religion) and ethics. The social and religious landscape of his time was dire, marked by caste arrogance, severe oppression of women, animal sacrifices in rituals, and even human sacrifices. Religion had become a hollow ritual.

Lord Mahavir aimed to eradicate this ignorance and darkness from society. He initiated a dual revolution – religious and social. To achieve this, he and his vast monastic order had to cross turbulent rivers and traverse difficult terrains to reach distant lands and spread his message. The text suggests that this missionary zeal also inspired later Jain Acharyas and monks to travel to regions considered "outside" the traditional Aryan lands, like Andhra, Tamil Nadu, Maharashtra, and even abroad to places like Java and Sumatra, to civilize and reform the populations.

The author concludes by urging readers to consider the broader context of Lord Mahavir's mission. He suggests that those who fixate on minor issues of violence related to practices like using loudspeakers or undertaking long journeys should instead reflect on the immense positive impact of Lord Mahavir's actions. By transcending superficial notions of violence, one can truly understand the profound purpose behind his journeys and his commitment to uplifting humanity.