Ek Bhajan Ne Mahabharat

Here's a comprehensive summary of the Jain text "Ek Bhajan ne Mahabharat" by Bechardas Doshi in English:

The book "Ek Bhajan ne Mahabharat" by Bechardas Doshi explores a profound theme: the universality of spiritual experience across different cultures, times, and languages, specifically highlighting the concept of tyaga (renunciation or detachment).

The author begins by asserting that despite the diversity in human languages, geographical locations, tools, and religious rituals, the core inner experience of humanity remains consistent. He cites the principles of ahimsa (non-violence), satya (truth), asteya (non-stealing), brahmacharya (chastity), and aparigraha (non-possession) as examples where all saints and scriptures, regardless of their origin (Quran, Puranas, Bible, Buddha's teachings, Mahavir's teachings, Zoroaster's words, ancient or modern texts), speak with a unified voice. Similarly, the experience of renunciation is consistent across all spiritual figures, irrespective of their origin, era, or method of explanation.

To illustrate this point, the author presents a Punjabi devotional song ("bhajan") that, although seemingly modern, expresses the deeply experienced nature of renunciation and contentment. The author finds that the sentiment expressed in this bhajan is strikingly similar to the teachings found in the Mahabharata, specifically in the Shanti Parva (Book of Peace), Chapter 179.

The Punjabi bhajan, titled "Wah Wah re mauj fakira di" (How wonderful is the joy of the fakirs), describes the life of spiritual seekers (fakirs) who exhibit a remarkable detachment from worldly pleasures and pains. The lyrics depict them:

• Eating simply: Sometimes chewing dry grains, other times enjoying rich milk preparations, but without any attachment to taste. Their tongue is under control, leading to contentment whether they receive plain food or delicacies.
• Wearing varied clothes: Sometimes donning fine shawls and stoles, and at other times wearing tattered rags. The purpose is merely to cover the body for the sake of social propriety, not for comfort or status.
• Sleeping in diverse places: Sometimes resting in palaces, and other times sleeping contentedly in cow sheds or places with animal droppings. Both environments are equal to them, as their only need is rest for their spiritual practice.
• Possessing an elevated demeanor: Despite potentially begging for food, their countenance is always cheerful and filled with inner joy. They exude a richness and dignity, like a king, even when living a life of austerity.

The author emphasizes that this bhajan is a perfect commentary on complete contentment, detachment, and the spirit of renunciation. He believes that anyone, from any time, place, or tradition, would agree with the sentiments expressed.

He then draws a direct parallel with the Mahabharata. The narrative shifts to Dharmaraja Yudhisthira asking Bhishma the Great about the way to live a sorrow-free life and attain the highest state. Bhishma refers to a dialogue between King Prahlada and the sage Ajagara (meaning one who lives like a python).

The Mahabharata dialogue highlights Ajagara Muni's way of life, which Prahlada inquires about. Ajagara Muni is described as:

• Healthy, capable, gentle, self-controlled, unaspiring, and free from envy. He is eloquent, courageous, intelligent, and innocent like a child.
• Not seeking gain or lamenting loss. He appears perpetually content and indifferent to the surrounding worldly affairs.
• Unmoved by the constant flux of life. He remains detached from the rise and fall of beings, and the pursuit of religious, economic, or sensual activities.
• Living like a witness. He does not engage in religious pretense, economic pursuits, or desires, and lives freely, unattached to sensory pleasures.

Prahlada asks Ajagara Muni about the wisdom, knowledge, and lifestyle that allows him to live so peacefully. Ajagara Muni explains his philosophy:

• Understanding the impermanence of creation and destruction. He sees all beings arise and perish without a specific cause and remains neither elated nor distressed by this natural cycle.
• Recognizing the natural course of activities. He understands that all actions occur by their own nature and does not get attached to any particular outcome.
• Being detached from all relationships and accumulations. He sees that all connections (family, friends, enemies) eventually lead to separation, and all accumulations (wealth, relationships, fame) ultimately end in destruction. Therefore, his mind is not attached to any of these.
• Accepting whatever comes. He eats whatever is offered, even if it's a large meal, and remains content without food for many days if nothing is available. He eats anything from simple grains to rich dishes or even animal fodder, with the sole aim of sustaining the body for his spiritual practice.
• Indifferent to his dwelling and attire. He sleeps equally well on a bed, on the ground, or in a palace, and wears simple rags or expensive clothes without preference. His primary goal is equanimity and non-attachment.
• Not pursuing the rare or rejecting the ordinary. He consumes what is received fortuitously and righteously, but does not pursue scarce things. He lives with what comes, thus maintaining his peace and universal love.

The text concludes by emphasizing two key points:

1. Scripture follows experience: The author argues that scriptures are born from the experiences of saints. Saints' inner experiences are so profound that their words become scripture, rather than their words being dependent on existing scriptures. The dialogue between Ajagara Muni and Prahlada, and the Punjabi bhajan, are presented as perfect examples of this.
2. Universality of saintly experience: The author reiterates that the inner experience of any saint, whether Indian or non-Indian, is the same. He lists various spiritual roles across religions (Jain shraman, Buddhist bhikshu, Vedic sanyasi, Islamic wali/fakir, Christian padre/sister/brother/father, Parsi mobed/adhvaryu) and states that if adopted for spiritual practice, their inner essence is identical. While external appearances may differ, the inner state is what truly matters.

Finally, the author addresses the contemporary debate about the utility of sadhus and ascetics. He argues that true ascetics, like those described in the bhajan and the Mahabharata, are never a burden to society. On the contrary, they are instrumental in the nation's progress and serve as ideal role models. They embrace their simple lifestyle precisely to avoid becoming a burden and to dedicate themselves to their spiritual path. The author concludes by urging readers to remember this crucial point.