Buddha Aur Mahavira Tatha Do Bhashan - Book Summary

Here's a comprehensive summary of the provided Jain text, "Buddha aur Mahavira tatha Do Bhashan" (Buddha and Mahavira, and Two Speeches), authored by Kishorlal G. Mashruwala and translated by Jamnalal Jain:

Overall Purpose and Structure:

The book aims to present a comparative and critical analysis of Lord Buddha and Lord Mahavira, focusing on their lives, teachings, and the societal context of their times. It also includes two speeches by Kishorlal Mashruwala, one on "Ahimsa ke Naye Pahaade" (New Perspectives on Ahimsa) and another on "Mahavira ka Jeevan-Dharma" (The Life-Religion of Mahavira). The core intent is to encourage readers to move beyond ritualistic veneration and to understand the practical application of these spiritual leaders' teachings for personal and societal upliftment.

Key Sections and Content:

Translator's Note (Anuvadak ki Or Se):
- Jamnalal Jain expresses the difficulty of translation and credits the inspiration and support received.
- He highlights his limited formal study of Hindi but his deep appreciation for the Gujarati original.
- He mentions that the 'Mahavira' section was previously published in the magazine 'Jain Bharti'.
- He explains the inclusion of two additional speeches to provide a more complete understanding of Mahavira, as the initial write-up felt incomplete.
- He notes a constraint: the special speeches will not be included in the complimentary copies distributed to subscribers of 'Jain Jagat' to manage costs.
- He clarifies that "Ahimsa ke Naye Pahaade" is taken from 'Sarvodaya', and "Mahavira ka Jeevan-Dharma" was reviewed by Mashruwala himself.
- He emphasizes that these speeches shed light on contemporary social practices and religious elements, offering guidance.
- He apologizes for printing delays due to issues with presses.
- He expresses gratitude to Mashruwala for permission and for reviewing the translation despite his health and busy schedule.
- He dedicates the book to the memory of Rajendra Kumar, as part of the 'Sw. Rajendra Smriti Granthmala'.
- He expresses hope that Hindi readers will engage with the ideas presented by a national thinker and requests an open-minded reception.
Author's Preface (Prastavna):
- Mashruwala begins by addressing the concept of divine "avatars" or incarnations in Hinduism, questioning the traditional understanding.
- He posits that a divine power works through all beings, and figures like Rama, Krishna, Buddha, and Jesus were manifestations of this universal power.
- He questions why we should consider them "avatars" when they appeared as human, faced suffering, and exercised their own efforts.
- He defines the "Self" as possessing truth-desire and truth-resolve, implying that the power to fulfill desires is what is termed God or Supreme Being.
- He distinguishes great men (Mahapurush) from ordinary individuals by:
  - Intellectual Use of Power: Ordinary people use divine power unknowingly or for petty desires, while great men use it wisely and for noble aims.
  - Grand Aspirations: Their desires and intentions are magnanimous and altruistic.
  - Inspiration and Guidance: They are not just followers of scriptures but also their creators. Their lives and words are the scriptures for others. They have realized the ultimate truth and purified their inner selves.
- He asserts that by broadening our intentions, elevating our aspirations, and consciously using divine power, we are not fundamentally different from those considered divine.
- He concludes that the true worship of great men lies in striving to emulate their virtues: purity, strength, compassion, selflessness, sense-control, and universal love. Merely chanting their names is futile without this effort.
- He acknowledges his debt to his spiritual guru for guiding him from darkness to light.
- He credits Dharmānand Kosambi's books for the Buddha section and Hemachandracharya's "Trimishati Shalaka Purusha" for the Mahavira section.
Buddha Section:
- Mahabhinishkraman (The Great Renunciation):
  - Birth: Siddhartha, son of King Shuddhodana and Queen Maya, was born in Kapilavastu. After Maya's death, he was raised by Mahapajapati.
  - Comfort and Indulgence: Siddhartha was raised in luxury, educated, and married Yashodhara, with whom he had a son, Rahul. He describes his pampered upbringing in detail, including special palaces for different seasons and opulent lifestyles.
  - Discerning Intellect: Despite the luxury, Siddhartha possessed a thoughtful and observant nature, constantly reflecting on what he saw.
  - Contemplation on Life's Realities: He pondered the nature of youth, aging, illness, and death. He felt disgust for ordinary humans who scorned the elderly or ill, knowing he too would face these realities. This reflection dispelled his pride in youth and health.
  - Search for Liberation (Moksha): He questioned the basis of happiness in worldly possessions and realized that true happiness must come from an imperishable source, as all worldly things are subject to decay.
  - Renunciation: Disillusioned with transient pleasures and witnessing the suffering of others, Siddhartha, at the age of twenty-nine, renounced his princely life, shaved his head, donned saffron robes, and left home.
  - Compassion: His renunciation was not born of ruthlessness but of deep compassion for all living beings and a desire to find a way to alleviate suffering.
- Tapascharya (Austerities):
  - Seeking Teachers: He studied under learned yogis like Kalama and Udraka, mastering their teachings, including advanced stages of meditation.
  - Continued Dissatisfaction: Despite achieving mastery, he remained unsatisfied, realizing that these methods only suppressed suffering temporarily, not eradicated its root.
  - Personal Endeavor: He decided to seek the path to enlightenment through his own efforts.
  - Extreme Self-Mortification: He practiced severe austerities in Uruvela, including enduring extreme temperatures, fasting, and breath retention, which left him emaciated and weak.
  - Rejection of Extreme Austerities: After experiencing the futility of self-mortification, he began to eat again, realizing that a weakened body could not attain truth. His fellow ascetics abandoned him for this perceived lapse.
  - Enlightenment (Bodhi Prapti): After six years of striving, he finally conquered inner desires, vices, and ego, achieving mental purity and attaining enlightenment on the full moon day of Vaishakh. This marked his transformation into "Buddha" (the Enlightened One).
- Sampraday (Order/Discipleship):
  - Initial Disciples: His first disciples were some of the ascetics who had previously abandoned him.
  - Expansion of the Order: Buddha's peaceful nature and profound teachings attracted thousands. His Sangha (monastic community) was inclusive, transcending caste and social status, with disciples ranging from kings and wealthy merchants to a barber and a courtesan.
  - Social Context: The society of Buddha's time was divided into those engrossed in worldly pleasures, those seeking heavenly pleasures through animal sacrifice, and those practicing severe asceticism.
  - Middle Path: Buddha taught the "Middle Path," rejecting both extreme indulgence and extreme asceticism, as the way to end suffering.
  - Four Noble Truths:
    1. Suffering is inherent in life (birth, aging, sickness, death, sorrow, association with the unpleasant, separation from the pleasant).
    2. The cause of suffering is craving or desire (trishna).
    3. Suffering can cease by ceasing craving.
    4. The path to the cessation of suffering is the Noble Eightfold Path.
  - Noble Eightfold Path: Right Understanding, Right Resolve, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration.
  - The Three Refuges (Sharan Traya): Buddha, Dharma (his teachings), and Sangha (the community of monks and nuns).
  - Buddhist Dharma: Buddha's teachings were designed to lead individuals to Buddhahood through personal effort and adherence to the Eightfold Path.
  - Lay Follower's Duties (Grihastha Dharma): Adhering to five precepts: no killing, no stealing, no sexual misconduct, no lying, no intoxicants.
  - Lay Devotee's Vows (Upasaka Dharma): In addition to the five precepts, observing four additional vows on certain days, including celibacy and abstaining from entertainment after noon.
  - Monastic Duties (Bhikkhu Dharma): Strict rules regarding alms, living under trees, wearing patched robes, renouncing wealth, and mental discipline.
- Teachings (Upadesh):
  - Self-Reliance in Truth: Buddha emphasized that his teachings should be accepted only after personal conviction and logical scrutiny, not based on tradition, authority, or mere attractiveness.
  - The Six Directions: He reinterpreted the traditional act of worshipping the six directions as fulfilling duties towards parents (East), teachers (South), wife and children (West), friends and associates (North), servants and employees (Downward), and ascetics and renunciates (Upward).
  - The Ten Virtues (Das Parga): He outlined virtues like abstaining from killing, stealing, falsehood, drinking, and other vices, emphasizing self-control and proper conduct.
  - The Seven Types of Wives: He categorized wives based on their behavior towards their husbands, ranging from a 'harlot' to a 'mother', 'sister', 'friend', or 'servant', highlighting the importance of companionship and care.
  - Equality of All Varnas (Castes): Buddha strongly refuted the caste system, asserting that true nobility comes from virtuous conduct and character, not birth.
  - Noble Sacrifice: He advocated for sacrifice and giving rather than ritualistic animal sacrifices.
  - Principles for State Prosperity: He advised King Ajatashatru on principles for good governance and prosperity, emphasizing unity, respect for elders, adherence to laws, and fair treatment of citizens.
  - Principles for Monastic Progress: He outlined seven principles for the progress of monks, focusing on unity, adherence to rules, respect for elders, detachment, solitude, and mutual care. He also emphasized the importance of mindfulness, wisdom, effort, joy, tranquility, concentration, and equanimity.
  - Impact of Teachings: Buddha's words had a transformative effect, inspiring people to renounce worldly life and follow his path.
  - Purna's Tolerance: An example of Purna's extraordinary tolerance and ability to withstand abuse while spreading the Dharma.
  - True Miracle: The real miracle lies in transforming hearts and minds, not in supernatural feats.
Mahavira Section:
- Clarification on Mahavira (Spashtikaran):
  - The author regrets the brevity of the Mahavira section, noting the scarcity of historically reliable material and the influence of sectarian biases in existing Jain texts.
  - The book's aim is not to explain Jain philosophy in depth, hence the limited focus on Mahavira.
  - Despite its brevity, the author believes the section portrays Mahavira as a great soul.
  - He thanks Pt. Sukhlalji and Shri. Ramaniklal Maganlal Modi for their assistance.
- Childhood and Early Life (Grihasthashram):
  - Birth: Born a few years before Buddha in the Ikshvaku dynasty in Magadha. His father was King Siddhartha of Kundagrama, and his mother was Trishala Devi, a follower of Tirthankara Parshvanatha. His birth date is linked to the Jain era (Vir Samvat 542 BCE).
  - Childhood Traits: Named Vardhamana, he was deeply devoted to his mother, compassionate, and inclined towards renunciation.
  - Strength and Courage: He was physically strong and brave, even in childhood. An anecdote describes him lifting a wild snake at eight years old.
  - Intelligence: He learned grammar by the age of six.
  - Marriage: Despite his spiritual inclinations, he married Yashodhara to appease his mother, and they had a daughter, Priyadarshana.
  - Parents' Demise: His parents passed away through voluntary fasting (Samlekhana) at the age of 28, leaving his elder brother Nandivardhana to rule.
  - Renunciation: Two years later, realizing the futility of worldly life, Vardhamana renounced his worldly possessions, became ascetical (shedding clothes), and embarked on his spiritual quest.
  - Donation of Half-Cloth: An incident where he gave half of his only cloth to a Brahmin, highlighting his detachment.
- Sadhan (Spiritual Practice):
  - The "Mahavira" Title: He earned the title "Mahavira" for his immense valor in conquering anger and practicing forgiveness even while possessing the power to retaliate.
  - Twelve Years of Austerity: His life for twelve years exemplified extreme austerity, the search for truth, and the pursuit of virtues like truth, non-violence, forgiveness, compassion, knowledge, yogic discipline, non-possession, and mental purity.
  - Determination: He resolved not to seek external help for his spiritual journey but to attain liberation through self-effort.
  - Enduring Hardships (Upsarga and Parikaha): He deliberately traveled to cruel regions, enduring physical torture, hunger, insults, and natural adversities, understanding that suffering purifies karma.
  - Incidents:
    - The Cowherd's Complaint: He endured a reprimand from a temple custodian for his silent acceptance of cows eating grass, prompting him to take vows of not staying where others are displeased, meditating in Kayotsarga, maintaining silence, eating from his hand, and not requesting anything from householders.
    - Going Nude: His remaining cloth was torn by thorns, and he continued his journey naked, marking a significant step in his detachment.
    - Lata Region: He faced severe persecution in the Lata region, known for its cruel people.
    - Final Ordeal: In his twelfth year of penance, he endured a severe injury to his ear from a cowherd, from which he eventually recovered, signifying the culmination of his tests.
  - Enlightenment (Bodhi Prapti): After twelve years of severe penance, he attained enlightenment near Jambhaka village.
- Teachings (Upadesh):
  - First Sermon: Karma is the cause of bondage and liberation. Non-violence, truth, celibacy, non-stealing, and non-possession are the means to liberation.
  - Ten Virtues (Dash Sat Dharma): Forgiveness, humility, simplicity, purity, self-control, contentment, truth, austerity, celibacy, and non-possession. These are explained as essential for spiritual progress.
  - Natural Path of Progress: True progress comes from sincere actions rooted in pure faith and virtue.
  - Ahimsa Paramo Dharma (Non-Violence is the Supreme Duty): Emphasizing compassion for all beings and avoiding harm.
  - Internal Battle: He advocated for an inner struggle against vices rather than external conflict.
  - Importance of Viveka (Discernment): Discernment is key to living a virtuous life, whether in society or solitude.
  - Syadvada (Theory of Anekantavada): Acknowledging that truth can be viewed from multiple perspectives and that a complete understanding requires considering all viewpoints. This promotes tolerance and avoids rigid dogma.
  - Limitations of Syadvada: While promoting multiple perspectives, it also emphasizes the need to establish relative truths and avoid endless relativism.
  - The Eleven Gandharas: His chief disciples, who were learned Brahmins, experienced liberation through his teachings.
- Later Life and Legacy (Uttar Kal):
  - Revitalization of Jainism: Mahavira revitalized Jainism, leading to a resurgence of asceticism and non-violence.
  - Jemali's Schism: His son-in-law Jemali broke away and founded a separate sect.
  - Nirvana: Mahavira attained Nirvana at the age of 72, marking the end of the Vir Samvat.
  - Jain Sects: The text touches upon the eventual unification of followers of Mahavira and Parshvanatha, and the evolution of Jainism's relationship with Hinduism, noting the assimilation of Vedic customs and the mutual respect that has developed.
  - Shared Goals: Both Vedic and Jain traditions share a common ultimate goal of self-purification and realizing the self, often through devotional practices.
  - Interfaith Understanding: The author calls for understanding and embracing the essence of all religions, discarding superstitions and embracing truth.
Speeches:
- "Ahimsa ke Naye Pahaade" (New Perspectives on Ahimsa):
  - Jains as Custodians of Ahimsa: Acknowledges Jains' historical commitment to ahimsa, particularly in dietary practices.
  - Critique of Modern Interpretations: Expresses concern that the younger generation of Jains might be diluting ahimsa by allowing exceptions (e.g., in medicine) and that a rigid adherence might be impractical in the modern world.
  - Call for Re-evaluation: Argues for a re-examination of ahimsa, moving beyond traditional interpretations to address human-to-human interactions.
  - Societal Illness: Identifies the current global unrest and suffering as stemming from human behavior and exploitation, not natural calamities.
  - Exploitation and War: Links war to economic exploitation and the desire for market dominance by nations.
  - Traders as Instigators: Critiques traders and industrialists as primary contributors to violence through their pursuit of profit and market control, even more so than soldiers.
  - Reforming Commerce: Advocates for ethical business practices, rejecting exploitative industries, usury (interest on loans), and greed.
  - Rethinking Wealth: Considers wealth itself to be "barren" unless used productively, arguing that interest earned without effort is an exploitation of labor.
  - True Ahimsa: Defines true ahimsa not just as not harming small creatures but as eradicating anger, malice, cruelty, and fear, and cultivating courage and compassion.
  - The Importance of Fearlessness: States that true ahimsa requires fearlessness and the strength to overcome negative impulses.
  - Tapasya vs. Festivals: Contrasts the asceticism of Mahavira with the celebratory nature of modern festivals, suggesting that festivals can sometimes detract from the spiritual message.
  - Personal Transformation: Encourages readers to adopt the teachings for their own growth, rather than for external validation or mere ritual.
- "Mahavira ka Jeevan-Dharma" (The Life-Religion of Mahavira):
  - Critique of Modern Celebrations: Reiterates the critique of modern Jayanti celebrations as often being superficial and lacking genuine engagement with the honoree's life and teachings.
  - Sincerity and Seriousness: Urges readers to approach Mahavira's life with seriousness, seeing him as a companion in their own life's journey towards betterment.
  - Purpose of Jayanti: Emphasizes that Jayantis should be for personal growth, not for glorifying the historical figure.
  - Focus on Personal Transformation: Advocates for Jayantis to be occasions for individuals to reflect on and integrate Mahavira's virtues into their lives.
  - Types of Followers: Categorizes followers into devotees, admirers, seekers of knowledge, scholars, and the general public, stressing the importance of the first three for genuine progress.
  - The Ideal Follower: True followers strive to emulate Mahavira, dedicating themselves to his path.
  - Matri-Bhakti (Devotion to Mother): Highlights Mahavira's profound filial devotion and the importance of maternal love and family harmony for cultivating spiritual qualities.
  - Critique of Modern Family Life: Criticizes the lack of genuine love and emotional connection in many modern families, attributing societal weaknesses to this breakdown.
  - Love and Renunciation: Clarifies that true renunciation (Vairagya) is not the absence of love but the detachment from selfish desires and the selfless offering of one's life for the well-being of loved ones.
  - Wisdom in Relationships: Emphasizes the importance of discernment (Viveka) in managing worldly relationships and responsibilities.
  - Hypotheses and Truth: Discusses the role of hypotheses (Vada) in understanding the world and warns against dogmatic adherence to any single perspective.
  - The Essence of Mahavira's Life: Mahavira embodied virtues like courage, self-reliance, perseverance, non-possession, and overcoming adversity with equanimity.
  - True Vairagya: Defines Vairagya not as inability but as the conscious choice to relinquish worldly pursuits for a higher purpose, driven by a deeper understanding of true happiness.
  - Ahimsa as Compassion and Fearlessness: Reaffirms that ahimsa is rooted in compassion, love, and fearlessness, not merely avoiding physical harm. It requires inner strength to overcome negative emotions.
  - The Danger of "Dry Knowledge": Warns against intellectualizing spirituality without practicing love and compassion, which leads to stagnation and a lack of true spiritual growth.
  - The True Meaning of Dharma: Dharma is about living a life of truth, virtue, and compassion, not mere ritual or adherence to dogma.

Key Themes and Arguments:

Reinterpreting Spirituality: The authors encourage a move beyond outward rituals and idol worship to a deeper, internalized understanding and practice of the teachings of great spiritual figures.
The Essence of Mahapurush: Greatness lies not in divine birth or miraculous powers but in moral and spiritual discipline, selflessness, and universal compassion.
The Power of Personal Effort: Both Buddha and Mahavira demonstrated that liberation and enlightenment are attainable through dedicated personal effort, perseverance, and ethical conduct.
Ahimsa Beyond Diet: Ahimsa must extend beyond dietary restrictions to encompass all aspects of human interaction, particularly economic and social justice.
Critique of Exploitation: The book strongly condemns exploitation in business and societal structures, linking it to violence and moral decay.
The Importance of Family and Love: Genuine spiritual growth is nurtured within a loving and harmonious family environment, and true renunciation involves selfless service, not abandonment of responsibilities.
The Role of Reason and Discernment: Adhering to teachings requires personal conviction and critical evaluation, not blind faith.
Inner Transformation as True Miracle: The greatest impact of these spiritual leaders was their ability to transform human hearts and minds.

In essence, "Buddha aur Mahavira tatha Do Bhashan" is a thoughtful and modern interpretation of the lives and teachings of two paramount spiritual figures, urging readers to apply their wisdom to contemporary challenges and strive for personal and societal transformation.