Buddha Ane Mahavir - Book Summary

Here's a comprehensive summary of the provided Jain text, "Buddha Ane Mahavir" (Buddha and Mahavir):

The text, "Buddha Ane Mahavir," explores the historical and religious contexts surrounding the lives and teachings of Lord Mahavir and Lord Buddha, with a particular focus on their roots in ancient Indian religious traditions and their broader Indo-Germanic heritage.

I. Prehistoric Times and Indo-Germanic Roots:

The author begins by suggesting that the teachings of Buddha and Mahavir, while appearing distinct, can be linked to older, more fundamental religious beliefs. The text posits that many readers might be surprised by this connection, as Buddhist and Jain principles seem far removed from the religions of Homeric Greece or ancient Germans. However, the author argues that despite differences in language and poetic expression (like the Iliad or the Vedas), there's an underlying ancient connection among Indo-Germanic peoples (Hindus, Iranians, Greeks, Romans, Germans, Slavs, Celts) dating back to around 3000 BCE. At that time, these groups lived in proximity and shared similarities in their religious ideas and customs. Languages and religions, though they evolve over millennia, retain traces of their origins.

The text acknowledges that identifying these origins is difficult due to the dilution and blending of languages and religions over time. It notes that while some cultures developed spiritual or religious texts, others, like the ancient Germans and those influenced by Homer, channeled their beliefs into epic poetry. This is exemplified by the similarities found between ancient Indian Vedic hymns and the Egyptian poem of Alcaeus, suggesting a shared Indo-European tradition of devotional poetry.

II. Ancient Indian Religious Development:

The narrative then shifts to the religious development in ancient India leading up to the time of Buddha and Mahavir. This period, roughly from 1200 BCE to 500 BCE, was marked by the expansion of the Aryans from the west into the Indian subcontinent, eventually settling in the Ganges valley and spreading throughout. This migration led to the dominance of the Indo-Germanic settlers over the indigenous populations.

This process of expansion and settlement led to the development of a caste system, which became an integral part of ancient Indian civilization and eventually a core tenet of their religion, leading to the formation of Brahmanism. The text identifies two key pillars of this religious system:

Caste System: The social stratification became a fundamental principle, influencing religious doctrines.
Ritualistic Offerings and Sacrifices: While offerings existed earlier, they gained prominence in the post-Vedic period, becoming central to religious practice and shifting the emphasis from poetic hymns to elaborate rituals performed by priests.

The author observes a shift from the "poetic spirit" of the Vedic religion to a more "mute nature sentiment" and a movement from polytheism towards monotheism. This evolution is seen as a step forward in understanding the totality of the universe and consciousness, but also a step backward in the fading of the vibrant polytheistic worship of ancient deities. Nature worship, with its awe, fear, and gratitude, formed the core of their early religion. This led to the creation of poetry inspired by the grandeur and terror of nature.

III. The Concept of Rebirth and its Influence:

The text highlights the emergence of the concept of rebirth (punarjanma) as a significant development in Indian religious thought. It suggests that this concept, which seems alien to Western cultures, was deeply ingrained in Indian society and likely originated from indigenous beliefs absorbed by the Indo-Germanic settlers. The Vedic period apparently had no trace of this belief, but it became widespread in India over time.

The concept of rebirth has two main aspects:

Transmigration of the Soul: After death, the soul is reborn into a new body, human or animal.
Moral Order of the Universe: Present life's circumstances (fortune or misfortune) are the result of past deeds (karma). This creates a moral framework for the universe, where virtuous actions lead to better rebirths and sinful actions lead to lower ones.

The author provides a humorous anecdote of an Englishman's dog in a carriage, which a Hindu might interpret as the dog having performed great virtuous deeds in its past lives. The text also mentions the possibility of recollection of past lives, believed to imbue individuals with divine powers.

IV. Asceticism and the Path to Liberation (Moksha):

The discussion then moves to the ascetic practices that emerged in India. The concept of Vanaprastha (living in the forest in old age) and the study of Aranyakas (forest texts) are mentioned as precursors to the monastic institutions (matha and vihara) that developed shortly before Buddha's time. These monasteries became centers of learning and spiritual practice.

The text draws a parallel between the Indian monastic tradition and the practice in some German regions where individuals retreat from worldly life in old age. It notes that in India, this tradition became religiously significant, leading to the establishment of monastic orders. This development, along with the emphasis on asceticism, is seen as a contrasting element compared to Western religions, which are characterized by worldly engagement, youth, and hope.

V. Mahavir and Buddha: Core Tenets and Differences:

The text then directly addresses the differences and similarities between Mahavir and Buddha, stating that their teachings emerged from a background of Indo-Germanic and Vedic reverence for natural forces, leading to a quest for inner unity and abstract philosophical concepts. This period also saw the rise of sacrificial practices and the caste system, along with the pervasive concept of rebirth.

The 6th century BCE was a time of burgeoning new philosophies, with many thinkers questioning the established priestly class and their ritualistic sacrifices. Mahavir and Buddha emerged as pivotal figures who established lasting spiritual orders.

Names and Titles: The text explains the meanings of their names: Mahavir (great conqueror) and Buddha (wise one). Both were revered as Arhat, Bhagavant, or Jin. Mahavir was also known as a Tirthankar (one who guides across the river of existence), and Buddha as Tathagata (one who has thus gone or attained). They were also known by their lineage names: Mahavir as Jnataputra (son of Jnata) and Buddha as Shakyamuni (sage of the Shakya clan).
Tapas (Asceticism) vs. Samyak (Righteousness): A key difference is highlighted in their approach to spiritual practice. Mahavir is primarily characterized by Tapas (asceticism, self-mortification, and rigorous discipline), which he practiced throughout his life. While Buddha also engaged in asceticism for six years, he eventually moved away from it, realizing that both extreme asceticism and indulgence were detrimental. Instead, he advocated for Samyak (rightness, correctness, or auspiciousness), emphasizing the importance of right thought, word, and deed. The text details Mahavir's classification of asceticism into 12 types (6 external and 6 internal) aimed at liberation from the cycle of birth and death.
Ahimsa (Non-violence) and Daya (Compassion):
- Mahavir's Ahimsa: Mahavir's teachings are deeply rooted in Ahimsa (non-violence) towards all living beings, even the smallest creatures. This principle extends to meticulous practices for avoiding harm, such as using a cloth over the mouth (muh-patti), filtering water, and sweeping the ground. These practices are not just for personal hygiene but also for the protection of microscopic organisms.
- Buddha's Daya: Buddha's foundation lies in Daya (compassion) and Maitri (loving-kindness) for all beings, stemming from his understanding of the universality of suffering. While he also advocated for non-violence, his core emphasis was on alleviating suffering through empathy and understanding.
The Four Noble Truths and the Noble Eightfold Path: Buddha's core teachings are encapsulated in the Four Noble Truths:
1. Dukkha (Suffering): Life is inherently characterized by suffering.
2. Dukkha Samudaya (Origin of Suffering): Suffering arises from craving (trishna).
3. Dukkha Nirodha (Cessation of Suffering): Suffering can be ended by eradicating craving.
4. Dukkha Nirodha Gamini Pratipada (Path to the Cessation of Suffering): This is achieved through the Noble Eightfold Path, which encompasses right understanding, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
The Concept of Nirvana vs. Siddhi: Mahavir's ultimate goal is Siddhi (accomplishment or liberation), described as a state of pure souls dwelling in luminous realms above the heavens, free from the burden of karma and worldly attachments. Buddha's ultimate goal is Nirvana, which he described as the cessation of suffering and the extinction of craving. While both sought liberation from the cycle of rebirth, their conceptualizations differed.
The Doctrine of Dependent Origination (Pratītyasamutpāda): The text delves into Buddha's detailed explanation of how suffering arises through a chain of interconnected causes and conditions, starting with ignorance (Avidya) and leading through various stages like impressions (Samskara), consciousness (Vijnana), name and form (Nama-rupa), the six sense organs (Shadayatana), contact (Sparsha), feeling (Vedana), craving (Trishna), clinging (Upadana), existence (Bhava), birth (Jati), and finally, old age and death (Jara-marana) along with suffering. Buddha emphasized that understanding this cycle is crucial for breaking free from it.

VI. Parallels with Christianity and Other Traditions:

The text draws interesting parallels between Jainism, Buddhism, and Christianity, suggesting that certain ethical teachings and narrative motifs appear independently across different cultures and religions.

Parables and Teachings: The story of Rohini in Jain scriptures, involving five seeds and their management, is compared to the Parable of the Talents in the New Testament. Both highlight the importance of utilizing resources and growing them, with different outcomes for those who are diligent and those who are negligent or fearful. The text notes the Indian parables are often more detailed and methodically structured.
Temptation of the Founders: The encounters of Mahavir and Buddha with temptations are discussed in relation to the temptation of Christ in the desert. The Buddhist tradition portrays Mara (the tempter) as an embodiment of worldly desires and ignorance, trying to dissuade Buddha from his path to enlightenment. Similarly, Zarathustra (Zoroaster) in ancient Persia encountered Ahriman (the destructive spirit). The text suggests a common archetype of the spiritual leader facing tests of resolve and conviction.

VII. Conclusion:

The book "Buddha Ane Mahavir" aims to illuminate the shared Indo-Germanic heritage and the intricate development of religious and philosophical thought in ancient India. It highlights the distinct yet complementary contributions of Mahavir and Buddha, emphasizing their roles as spiritual leaders who offered paths to liberation and understanding, shaping the course of spiritual history. The text concludes by suggesting that despite geographical and cultural differences, common human experiences and aspirations lead to similar spiritual insights and narratives across diverse traditions.