Buddha Aur Mahavir

This document is a comprehensive summary of the Jain text "Buddha aur Mahavir" (Buddha and Mahavir), authored by Kishorlal G. Mashruwala and translated by Jamnalal Jain, published by Bharat Jain Mandal. The book aims to draw parallels and distinctions between the lives and teachings of Lord Buddha and Lord Mahavir, two pivotal figures in Indian spiritual history.

Key Sections and Themes:

• Translator's Note (Page 7-10): The translator, Jamnalal Jain, expresses his initial hesitation due to the difficulty of translation and his lack of formal Hindi study. He credits Rishabhdas Ji Rank for encouraging him to undertake this work. He highlights the valuable insights gained from Mashruwala's balanced perspective on Buddha and Mahavir. The inclusion of two additional speeches by Mashruwala on "The New Chapters of Ahimsa" and "Mahavir's Life- Dharma" is explained as a way to provide a more complete understanding of Mahavir. The translator also mentions the challenges in the printing process and expresses gratitude to Mashruwala for his permission and review despite ill health. He hopes the book will foster understanding of these great souls among Hindi readers and requests a fair and open-minded reception of the ideas presented.

• Introduction (Page 11-18): The introduction begins by addressing the Hindu concept of divine avatars (incarnations) appearing when dharma declines. It questions how to identify these avatars and the purpose of their worship centuries later. The author posits that the underlying divine power is one, manifesting through various figures like Rama, Krishna, Buddha, and Jesus. The key difference between ordinary humans and these great souls lies in their conscious and purposeful use of this power, channeling it for noble aspirations rather than selfish desires. Great souls are not merely followers of scriptures but creators and transformers of them, their words and actions serving as divine guides. The author emphasizes that by expanding our intentions, elevating our aspirations, and consciously aligning with the divine power, we can approach the stature of these great beings. The aim of studying their lives is not just to worship them, but to understand their greatness and strive to emulate their virtues. The author also clarifies that this work is not an exhaustive scholarly analysis but an attempt to present the characters in a way that aids daily religious study, encouraging readers to seek further knowledge from scholarly works. He expresses a personal conviction to present these figures not as divine beings performing miracles, but as human exemplars whose lives offer profound moral and spiritual guidance, which might not be palatable to all.

• Lord Buddha's Life and Teachings (Page 19-70):

  • Mahanishkramana (The Great Renunciation) (Page 19-24): Describes Siddhartha's (Buddha's) birth in Kapilavastu, his sheltered upbringing filled with luxury, his marriage to Yashodhara, and their son Rahula. Despite this comfort, Siddhartha was deeply contemplative. He pondered the nature of youth, old age, sickness, and death, finding the ephemeral nature of worldly pleasures dissatisfying. This led to his renunciation of his princely life in search of an end to suffering. His renunciation was motivated not solely by personal liberation but by a profound compassion for all beings and a desire to find a universal solution to suffering.
  • Tapascharya (Ascetic Practices) (Page 25-30): Details Siddhartha's rigorous ascetic practices, his study under yogis like Alara Kalama and Udraka Ramaputra, and his eventual dissatisfaction with their teachings, which only suppressed suffering temporarily but did not eradicate its root causes. He then engaged in extreme self-mortification (penance), reducing his body to a skeletal state. Realizing the futility of this, he resumed eating, which led to his disciples abandoning him. Ultimately, through sustained meditation and introspection, he achieved enlightenment, becoming the Buddha. His enlightenment on Vesakha Purnima is celebrated as Buddha Purnima. The author notes the difference between a symbolic "Brahma" inspiring the Buddha and the Buddhist concept of "Brahmaviharas" (divine abodes of love, compassion, joy, and equanimity).
  • Sangha (Community) (Page 31-36): Explains the establishment of the Buddhist order (Sangha) and its inclusive nature, accepting people from all social strata, including royalty, wealthy merchants, and those from lower castes. It also touches upon the Buddha's initial reluctance but eventual acceptance of women into the Sangha. The societal context of the time is described, with people caught between pursuing worldly pleasures, seeking heavenly rewards through rituals, and extreme asceticism. The Buddha's teachings of the Middle Path, the Four Noble Truths (suffering, the cause of suffering as craving, the cessation of suffering, and the path to cessation), and the Noble Eightfold Path are outlined. The concept of the Three Jewels (Buddha, Dharma, Sangha) as the refuge for Buddhists is presented.
  • Buddhist Teachings (Page 37-41): Discusses the essence of Buddhist teachings, emphasizing personal experience and rational inquiry over blind faith, miracles, or adherence to scriptures. It outlines ethical conduct for lay followers (householders) and monks, including prohibitions against violence, theft, sexual misconduct, lying, and intoxicants, while promoting virtues like good conduct, respect for elders, honest livelihood, and generosity. The vows for "upasakas" (lay devotees) and monks are detailed, including celibacy, intermittent fasting, and renunciation of worldly possessions. The author notes the origin of these rules as guidelines for monastic life.
  • Buddha's Teachings (Page 41-53): Focuses on the Buddha's approach to teaching, which involved encouraging personal verification of his words. His explanation of the "Six Directions" as guiding principles for ethical conduct, encompassing familial, social, and spiritual responsibilities, is presented. The ten cardinal sins (physical, verbal, and mental) are listed. The "Uposatha" (observance days) and its associated vows are described. The seven types of wives, reflecting different qualities of companionship and loyalty, are discussed. The Buddha's egalitarian view on the caste system, emphasizing the purity of conduct over birth, is highlighted. The author illustrates this with the Buddha's story of the "Great Sacrifice of Mahavijita," where the king's true merit came from social welfare and benevolent governance, not from animal sacrifice. The discourse also touches upon the importance of prosperity for righteous living and the principles of statecraft that foster societal well-being.
  • Buddha's Teachings (Continued) (Page 53-62): Continues with the Buddha's teachings on societal progress, emphasizing principles like unity, adherence to rules, respect for elders, managing desires, and maintaining camaraderie within the Sangha. It also stresses the importance of cultivating virtues like faith, modesty, fear of wrongdoing, wisdom, diligence, mindfulness, and concentration. The Buddha's interactions with his disciples, like Purna, are recounted, illustrating the depth of their commitment and the Buddha's guidance in facing adversity with equanimity and compassion. The wisdom of Nakul Mata, a female disciple, in consoling her dying husband with profound spiritual understanding is also shared. The author emphasizes that the true "miracle" lies in the transformation of hearts and minds.
  • Buddhist Principles (Page 62-70): Elaborates on the code of conduct for Buddhist disciples, including detailed instructions for serving a guru, maintaining cleanliness, and pursuing studies. The eligibility criteria for becoming a monk are outlined, emphasizing physical and mental health, freedom from debt, and maturity. The monastic vows, including begging for sustenance, wearing patched robes, dwelling under trees, and relying on simple medicines, are described. The prohibition against stealing, violence, and false claims of spiritual attainment is stressed. The Buddha's directive to preach in local vernacular languages, rather than Sanskrit, is noted as a significant aspect of his approach. The duties of visiting monks towards resident monks and vice versa are also detailed, fostering a sense of community and mutual support. The importance of a pure and disciplined life, free from greed and attachment, is repeatedly emphasized. The concept of "Anashakti" (non-attachment) is presented as a key to detachment from worldly desires.

• Lord Mahavir's Life and Teachings (Page 92-113):

  • Mahavir's Biography (Page 92-104):
    • Clarification on Mahavir (Page 92-93): The author notes the brevity of the section on Mahavir, attributing it to the limited availability of historically verifiable accounts and the potential for sectarian bias in existing Jain scriptures. The goal is not to delve into Jain philosophy but to present Mahavir as a true spiritual personality.
    • Lay Life (Page 93-97): Mahavir, born Vardhaman, belonged to the Ikshvaku dynasty and was the 24th Tirthankara. His parents, Siddhartha and Trishala, were followers of the teachings of the 23rd Tirthankara, Parshvanatha. Mahavir's birthdate is noted as Chaitra Sud 13, and the counting of the Jain era (Vir Samvat) from his Nirvana. He displayed early signs of devotion, compassion, and a preference for asceticism. Despite his inclination towards renunciation, he married Yashoda at his mother's insistence, having a daughter, Priyadarshana. After his parents' passing, at the age of 28, Vardhaman renounced his worldly life, donating his possessions and embarking on his spiritual quest.
    • Sadhana (Spiritual Practice) (Page 98-104): Mahavir's 12 years of rigorous asceticism are described as a testament to his profound quest for truth, his commitment to virtues like non-violence, forgiveness, truthfulness, compassion, knowledge, yogic discipline, non-possession, and peace. He vowed to never be angry and to practice forgiveness even when powerful. His "Sadhana" involved facing extreme hardships, deliberately going to places known for their cruelty and inhospitableness to endure suffering and purify himself. The author highlights his unwavering patience and forgiveness, which even influenced animals like snakes. Incidents of him enduring physical and natural hardships, including deliberate attacks, are recounted. A key event describes him accepting an incomplete piece of cloth from a Brahmin, later leading to him renouncing all clothing and becoming "Digambara" (sky-clad). He faced immense persecution in the region of "Lad" (modern-day Bengal), and his final ordeal involved a painful assault on his ears while in deep meditation, which he bore with immense fortitude. This 12th year of his arduous penance culminated in his enlightenment at Jambuka village, near Pawapuri.
    • Teachings (Page 105-113): Mahavir's first discourse, delivered at Jambuka village, centered on the core principles of liberation through karma, emphasizing the means to achieve it: Ahimsa (non-violence), Satya (truth), Brahmacharya (celibacy), Asteya (non-stealing), and Aparigraha (non-possession). He elaborated on the "Dasa Sat Dharma" (Ten Virtues), including forgiveness, humility, simplicity, purity, restraint, contentment, truth, austerity, celibacy, and non-possession, explaining their role in spiritual progress. His emphasis on self-reliance ("Atmanirbhar") and facing adversities ("Upsarga" and "Parishaha") as means to purify oneself and destroy negative karma is highlighted. The concept of "Syadvada" (the doctrine of manifold aspects) is presented as a significant contribution to philosophical discourse, advocating for considering multiple viewpoints to arrive at a balanced understanding of truth, recognizing that truth is often relative to perspective and context. The author cautions against the misuse or rigid adherence to any single perspective. The importance of the 11 "Gautamas," Mahavir's primary disciples, who were learned Brahmins seeking liberation, is mentioned.
    • Post-Nirvana Period (Page 112-113): Mahavir's impact in reviving and re-energizing Jainism is described. His teachings led to a resurgence of renunciation and non-violence, influencing even Vedic traditions to emphasize Ahimsa. The text mentions Jamali, Mahavir's son-in-law, who later diverged and established a separate sect. Mahavir's Nirvana occurred at the age of 72 in Pawapuri. The text notes the eventual reconciliation between the followers of Mahavir and the earlier tradition of Parshvanatha, leading to Mahavir being recognized as the final Tirthankara. The enduring influence of Jainism in India and its peaceful coexistence with Hinduism today, despite historical differences, are discussed. The author advocates for a universal approach to spiritual seeking, embracing the essence of all religions while discarding falsehoods, and emphasizes the importance of overcoming sectarian pride.

• Buddha and Mahavir (Critique) (Page 119-127): This section offers a comparative analysis of the core motivations and philosophies of Buddha and Mahavir.

  • Liberation from Birth-Death Cycle (Page 119-121): It describes Buddha and Mahavir as representing different archetypes within the Aryan temperament. Both recognized the cycle of birth, death, and suffering (Samsara) as inherently problematic. Mahavir's approach is characterized by a deep concern for the karmic consequences of actions and the desire to break free from the cycle of rebirth by meticulously managing karma. This perspective is rooted in the belief in a continuous existence beyond death and the impact of past actions.
  • Liberation from Suffering (Page 121-122): Buddha's focus, in contrast, is on addressing the suffering in the present life. He acknowledges the inevitability of some suffering (old age, sickness, death, separation, association with the unpleasant) but identifies craving (Trishna) as the root cause of additional suffering. His path to liberation involves eliminating craving and leading a life of ethical conduct, mental discipline, and wisdom, as outlined in the Noble Eightfold Path. His emphasis is on improving the present life to ensure a positive future existence and ultimately, liberation.
  • The Role of Desire (Page 123-124): The text posits that those who desire happiness are often unhappy, those who crave heaven experience suffering, and those who seek liberation find themselves bound. Conversely, those who accept suffering with equanimity and engage in good thoughts and actions find peace. The author emphasizes that for such individuals, the cycle of rebirth, whether auspicious or inauspicious, holds no fear. Their practice of compassion, joy in others' well-being, and a non-harming attitude towards all beings, even those who harbor ill will, leads to true peace.
  • The Quest for Truth (Page 124-125): Both paths involve a quest for truth. The "I" consciousness, the nature of the self, the world, and the relationship between the self and the world are fundamental questions. While understanding the ultimate truth is important, the author suggests that living according to the principles exemplified by Buddha and Mahavir is crucial for spiritual progress. The text touches upon the potential pitfalls of becoming too attached to abstract philosophical concepts or ritualistic practices.
  • The Essence of Peace (Page 125-126): True peace, the author contends, is achieved through mental purification, ego renunciation, non-attachment to all theories and beliefs, freedom from the desire for worldly or heavenly pleasures, and the absence of any inclination to exert moral authority over others. The willingness to offer what one possesses for the well-being of others, even when it is difficult, is presented as the path to peace and service to humanity.
  • Rarity of Buddha's Path (Page 126-127): The author notes that the path of living in accordance with truth and virtue, without seeking external validation, miracles, or rewards, is challenging and rarely followed. The strong conditioning of societal beliefs in rituals, worship, and seeking of external powers often hinders the adoption of such a direct spiritual approach.
  • Avatarhood vs. Tirthankarhood (Page 127-128): The concept of 24 Avatars in Hinduism, 24 Buddhas in Buddhism, and 24 Tirthankaras in Jainism is discussed. A key distinction is made between Avatars, who are seen as pre-existing divine beings descending to Earth, and Tirthankaras or Buddhas, who are believed to have attained their state through immense spiritual effort and practice over many lifetimes. The author suggests that the concept of divine intervention in Avatars may be a more recent development compared to the emphasis on diligent spiritual practice in the paths of Buddha and Mahavir, noting that the human element and the journey of attainment are central to the latter.

• Speeches by Kishorlal G. Mashruwala (Page 113-163):

  • "The New Chapters of Ahimsa" (Page 113-141): Mashruwala addresses the concept of Ahimsa (non-violence) as it pertains to Jainism, Hinduism, and modern society. He acknowledges Jainism's dedication to Ahimsa, particularly in dietary practices, but notes that the younger generation may be questioning the strict adherence to traditional interpretations. He observes that while many in India claim adherence to Ahimsa, there's a disconnect between this principle and actual human behavior, especially in the face of exploitation and conflict. The speech critiques the economic systems that perpetuate violence through exploitation and warfare, where traders and industries profit from conflict. He calls for a re-evaluation of Ahimsa, extending it beyond mere dietary restrictions to encompass ethical business practices, fair wages, and societal equity. He proposes practical steps for individuals, such as investing in non-exploitative businesses, limiting personal income, and prioritizing community welfare.
  • "Mahavir's Life-Dharma" (Page 141-163): Mashruwala emphasizes that the celebration of anniversaries should be a serious occasion for personal reflection and spiritual growth, not mere entertainment. He asserts that the true purpose of celebrating these figures is to internalize their teachings and strive to emulate their virtues. He stresses the importance of genuine familial love and harmony as the foundation for societal well-being, contrasting it with superficial adherence to rituals or outward displays of devotion. He highlights Mahavir's profound love for his family and his commitment to his spiritual path, urging the audience to cultivate similar qualities of love, compassion, and detachment. The speech underscores Mahavir's unwavering determination, his capacity for immense hardship, and his ability to overcome adversities through sheer will and spiritual practice. It redefines Ahimsa not merely as abstinence from killing but as the absence of anger, hatred, cruelty, and the cultivation of universal love and fearlessness. The author criticizes the superficial celebration of festivals, urging a shift towards deeper introspection and the cultivation of inner qualities. He distinguishes between true detachment (Vairagya) and mere inability to act, emphasizing the former as a conscious choice to prioritize higher spiritual goals. He concludes by urging the audience to imbibe the true spirit of Mahavir's teachings, particularly the principles of Ahimsa, love, and detachment, in their daily lives.

Overall, "Buddha aur Mahavir" offers a nuanced perspective on two of India's most influential spiritual figures, encouraging readers to move beyond ritualistic worship and embrace their teachings as a guide for personal transformation and societal improvement. The book emphasizes the practical application of spiritual principles in everyday life and calls for a more integrated understanding of ethical conduct, social justice, and spiritual liberation.