Itihas Me Bhagwan Mahavir Ka Sthan - Book Summary

This document is a summary of the book "Itihas Me Bhagwan Mahavir ka Sthan" (The Place of Lord Mahavir in History) by Jay Bhagwan Jain, published by A. V. Jain Mission. The book aims to highlight the significant and multifaceted contributions of Lord Mahavir to Indian history, religion, and culture.

Here's a comprehensive summary of its key points:

1. Historical Context of Mahavir's Era (Page 3-5):

A Time of Transition: The period around 600 BCE, when Mahavir lived, was a time of significant intellectual, religious, and social upheaval in India, mirroring global trends with figures like Pythagoras and Confucius.
Societal Issues: Society was bound by mental, religious, and social rigidities. People were tired of idol worship, conflict based on caste, creed, and religion, and yearned for truth, peace, and a better way of life.
Dominant Philosophies: Three main philosophical streams were prevalent:
- Devatavaad (Deity Worship): Rooted in Vedic rishis observing nature and attributing divine powers to natural phenomena.
- Jadavaad (Materialism/Naturalism): Focused on worldly happiness and prosperity, aiming for societal advancement.
- Adhyatmavaad (Spirituality): Emphasizing the attainment of an eternal, blissful state beyond suffering, focusing on the unity of the soul and the divine.
Degeneration of Ideals: While these philosophies had reached their peak, they had become corrupted by "Kaal-dosha" (the defects of time). They devolved into mere superficial rituals, empty debates, and dogma, fueled by ego and prejudice. Adherents focused on self-praise and criticizing others, failing to listen or adapt to new ideas.
Social Stratification and Exploitation: Caste and Varna systems created deep divisions, with original Indian populations (Dravidians and Nagas) relegated to the lowest status, denied basic rights and opportunities.
Religious Decline: Religion was becoming a commodity, bought through rituals and donations to priests. Violence, luxury, and immorality were rampant. Practices like animal sacrifice and self-immolation were prevalent, and people were trapped in blind superstitions and meaningless rituals, wasting resources and energy.
Spiritual Stagnation: Even ascetics were not free from corruption. Many became engrossed in yogic powers, focused on outward appearances, external purity, or indulging in theoretical debates. Some became fearful of sharing spiritual knowledge, considering it detrimental to their own progress.
Humanity Undergoing Exploitation: The prevailing atmosphere saw the exploitation of the soul and the shedding of humanity in the name of religion. A wave of rebellion against established beliefs and practices was rising, leading to intellectual ferment and conflict between traditionalists and reformers. Scholars were engaged in defending, researching, and compiling their respective doctrines.

2. Revival and Reform by Lord Mahavir (Page 6-9):

Revival of Shraman Culture: In this challenging environment, Lord Mahavir, through his exemplary life and teachings, revived the Shraman culture, emphasizing equanimity, broad-mindedness, tolerance, and righteous conduct.
Mahavir as a Reformer, Not Founder: The book asserts that Mahavir was not the founder of Jainism but its reviver. He revitalized a religion that existed long before the arrival of Vedic Aryans, among the indigenous Dravidian and Naga people, known as the Shraman, Arhat, Muni, Jin, or Nirgranth culture.
Seven Core Elements: Shraman culture prioritized seven principles for life's development: self-confidence, mental generosity, self-control, non-attachment, non-violence, purity, and equanimity. Mahavir embodied and taught these principles.
Social Equality: Mahavir strongly opposed discrimination based on birth, proclaiming the inherent equality of all humans. He argued that birth into different castes or Varnas does not determine one's inherent worth; rather, actions, character, and qualities do. He criticized the arrogance of caste and lineage, stating that true welfare, for oneself and others, comes from shedding such pride.
Challenging Deities and Fatalism: Mahavir challenged the prevalent belief in deities controlling human destiny and the associated cruel rituals. He taught that humans, with their intellect and spiritual prowess, are superior to deities and can achieve even what is impossible for them. He emphasized that individual happiness and suffering are determined by one's own actions and intentions, not by divine intervention. Everyone carries the potential for divinity within.
Emphasis on Karma: He stressed that individuals reap the fruits of their karma. Heaven and hell are not external locations but states resulting from one's actions. Therefore, caution in actions is paramount.
Interdependence of Inner and Outer Worlds: Mahavir highlighted the crucial connection between an individual's inner state (thoughts and intentions) and external factors (environment, time, and place). He advised individuals to strive for self-improvement alongside improving their surroundings.
Universal Brotherhood and Compassion: He advocated for treating all beings with the same respect and affection one has for oneself. Compassion should be shown to the suffering and helpless, respect to those with superior qualities, and a detached, corrective approach to those with wrong views or behavior, understanding them as afflicted by disease.

3. Anékantavada (Multi-faceted Truth) (Page 10-11):

Critique of Extremism: Mahavir was deeply concerned by the ego, narrow-mindedness, discord, and disputes arising from dogmatic and one-sided perspectives.
Nature of Truth: He criticized these one-sided approaches as barriers to knowledge, causing mental limitations, hatred, and futile arguments. He explained that truth is profound, multifaceted, and encompasses various opposing dualities (e.g., existence/non-existence, eternal/non-eternal, one/many, soul/non-soul, truth/falsehood).
Promoting Tolerance and Synthesis: Therefore, he advocated for an open-minded approach to understanding truth, encouraging the assimilation and coordination of diverse viewpoints.

4. Public Reverence for Mahavir (Page 11-12):

Admiration and Acceptance: Mahavir's life was characterized by asceticism, renunciation, compassion, simplicity, and purity. His thoughts were broad, inclusive, and synthesizing. His principles were hopeful, uplifting, and peace-giving. Consequently, he was revered as an Arhat, Omniscient, and Tirthankara even during his lifetime.
Widespread Discipleship: After attaining Kevala Jnana (omniscience), he traveled across India, and his teachings were embraced by kings, commoners, the fallen, the honored, Brahmins, Kshatriyas, Vaishyas, Shudras, men, and women. Notable royal disciples included King Chetak of Vaishali, King Kurinaka of Anga, King Jitshatru of Kalinga, King Udiyan of Sindhu-Sauvira, and Emperor Shrenik Bimbisar of Magadha.
Influence on Intellectuals and Even Criminals: Prominent Vedic scholars like Indrabhuti, Agnibhuti, and Vayubhuti, along with their disciples, converted. Even notorious figures like the dacoit Shalibhadra and the great sinner Chand Kaushik were transformed and became Jain monks.
Symbol of Peace and Enlightenment: Mahavir became an unparalleled ideal, a personification of divine virtues, a symbol of supreme peace, knowledge, bliss, and universal welfare. His exemplary life served as a benchmark for judging the perfection and omniscience of other Jain saints.
Establishment of Veer Samvat and Diwali: The first era (Samvat) established in the historical period of India was in his memory, known as Veer Samvat, still observed by Jains. The festival of Diwali is also associated with his nirvana (liberation), which occurred on the night of Kartik Krishna 14.

5. Jainism's Place in Indian Religions (Page 12-16):

Widespread Influence: Jainism, even after Mahavir's passing, spread extensively due to the influence of his followers, reaching all parts of India and influencing people from all communities.
Historical Reach: Despite its current smaller numbers, Jainism historically had millions of followers, extending from Kamboja, Gandhara, and Balkh in the north to Sri Lanka in the south, and from Anga and Vanga in the east to Sindh and Saurashtra in the west. Its peak influence lasted until the 16th century CE, during the reign of Emperor Akbar.
Kshatriya Origins and Patronage: The religion originated from the yogic practices of Kshatriya warriors, and their dynasties provided patronage until the 16th century CE.
Royal Patronage Across Eras: Jainism was prominently patronized by rulers of the Videsha region, the Shishunaga, Nanda, and Maurya dynasties, rulers of Kashi, Kosala, Vatsa, Avanti, and Mathura, Emperor Kharavela of Kalinga, and people of Saurashtra and Rajputana. It also influenced regions like Gandhara, Takshashila, and the Tamil kingdoms of Pandya, Pallava, Chera, and Chola.
Influence on Foreign Rulers: Even foreign rulers like the Indo-Scythians and Greeks, who came to power in North India after the decline of the Maurya Empire, were significantly influenced by Jainism. Greek king Menander became a Jain disciple, and rulers like Nahapan were also admirers. Mathura's archaeological findings confirm the widespread popularity of Jainism during the reign of Shaka kings like Kanishka, Huvishka, and Vasudeva.
Medieval Patronage: In the medieval period, Rajputana dynasties like the Rathores, Paramaras, and Chauhans, and rulers of Gujarat and the South like the Ganga, Kadamba, Rashtrakuta, Chalukya, Kalachuri, and Hoysala, adopted Jainism as their state religion. It also received respect from rulers of the Gupta, Andhra, and Vijayanagara empires.
Architectural and Literary Contributions: This patronage led to the creation of monumental structures like the Gommateshwara statues in Shravanabelagola and Karkala, the Dilwara temples at Mount Abu, and the Jain Keerti Stambha at Chittorgarh. It also fostered a rich literary tradition through scholars like Samantabhadra, Siddha-Sena Divakara, Pujyapada, Akalanka Deva, Vidyanandi, and Hemachandra.

6. Jainism's Global Connections and Influence (Page 16-19):

Influence Beyond India: Jainism interacted with and earned respect in countries beyond India, influencing their cultural flows.
Early Cross-Cultural Contact: Historical Buddhist texts indicate the existence of Jain temples and monasteries in Sri Lanka from 437 BCE. Jain ascetics had contact with regions in Central and Asia Minor, including Afghanistan, Iran, Iraq, Palestine, and Syria, as well as Mediterranean countries like Greece, Egypt, Ethiopia, and Abyssinia.
Influence on Greek Thinkers: Greek writers suggest that Greek philosophers like Pythagoras, Pyrrho, and Diogenes received education from Jain ascetics in India.
Spread by Jain Monks: Following Alexander the Great's invasion, Jain monks like Kalyana, and hundreds of others, traveled to these countries, spreading their religion and establishing monasteries.
Mauryan Emperor Samprati's Role: Emperor Samprati, the grandson of Ashoka, sent many Jain monks to preach Jainism in foreign lands in the 3rd century BCE.
Jainism and Christianity: Some scholars believe that Jesus Christ learned spiritual secrets from Jain ascetics residing in Palestine and adopted principles like universal love, compassion, humility, forgiveness, self-control, and non-possession.
Jesus's Teachings and Jain Principles: The book suggests that Jesus's core teachings, such as the unity of the soul and the divine, the immortality of the soul, and the divine life of the soul, are rooted in Indian Shraman culture, not Jewish traditions. Jesus's claims of oneness with God and his teachings on reincarnation and eternal life align with Jain philosophy.
Persecution of Jesus: The book posits that Jesus's emphasis on these principles, which were considered atheistic by prevailing Jewish beliefs, led to his persecution and crucifixion. Christianity is described as a Jewish adaptation of Shraman culture.

7. Impact of Jainism on Indian Culture (Page 19-21):

Profound Impact: Jain culture profoundly influenced India's overall life, with its principle of Ahimsa (non-violence) leaving an indelible mark on Indian lifestyle and customs.
Abolition of Animal Sacrifice: The practice of animal sacrifice in Vedic rituals was largely abolished due to the propagation of Jain Ahimsa.
Dietary Reforms: Jainism encouraged vegetarianism, leading many Indian communities to adopt a meat-free diet.
Humanization of Law: It significantly softened India's penal code, reducing the severity and cruelty of punishments and introducing the concept of penance.
Moral Influence: The principle of Ahimsa became so deeply ingrained that deviation from it led to public condemnation. This influenced Hindu Smriti writers and Puranic scholars in the post-Mahavir era to denounce practices like human sacrifice, horse sacrifice, animal sacrifice, and meat-eating as unacceptable.
Shift in Religious Emphasis: The cessation of animal sacrifice and meat consumption impacted Vedic rituals, leading to their decline. Emphasis shifted to virtuous conduct, with yamas, niyamas, vows, fasting, charity, and self-control becoming central to religious life. Old spiritual paths of knowledge, meditation, renunciation, and devotion to great souls were revived.
Spiritual Literature: Post-Mahavir, Hindu literature saw a greater focus on spiritual and devotional texts like the Upanishads, Puranas, Bhagavad Gita, and Ramayana, rather than ritualistic scriptures.
Concept of Avatars: The Hindu concept of 24 Avatars is believed by some scholars to have been inspired by the Jain concept of 24 Tirthankaras.
Deification of Human Heroes: The shift in importance from abstract deities like Indra and Varuna to historical Kshatriya heroes like Krishna and Rama is also attributed to the ancient Shraman culture that revered great individuals as divine beings or avatars.

8. Jainism's Role in Indian Art and Literature (Page 21-24):

Influence on Art and Architecture: The Jain tradition of creating statues and temples for their Tirthankaras and celebrating their festivals influenced other religions. Around the 1st and 2nd centuries CE, Buddhists and Hindus began creating images and temples for their revered figures like Buddha and Krishna. This practice grew immensely, leading to a proliferation of statues of various deities and Bodhisattvas, with Jain, Buddhist, and Hindu traditions covering India with their religious structures.
Contribution to Literature and Scholarship: Mahavir's principle of Anekantavada spurred Indian thinkers to view truth from multiple perspectives, fostering progress in all forms of literature. Jain literature is not just philosophical, ethical, or religious but also rich in history, mythology, commentaries, devotional hymns, poetry, drama, treatises, lexicography, grammar, geography, astronomy, mathematics, politics, tantra, Ayurveda, botany, zoology, architecture, sculpture, painting, and music.
Historical Insights: The vast and authentic material in Jain literature offers valuable insights for understanding Indian history.
Advancement in Logic and Philosophy: Jain scholars made significant contributions to Indian logic and philosophy. Jain logicians refined and integrated the Nyaya (logic) system, originating from Akshapada Gautama, with spiritual philosophy. Scholars like Mahamahopadhyaya Satish Chandra Vidyabhushan praised Jain logic, highlighting the contributions of Jain Acharyas like Umaswati, Siddhasena Divakara, and Akalanka Deva.

9. Jainism's Contribution to Indian Languages (Page 24-25):

Language Policy: Mahavir's vision was inclusive, aiming to reach all beings. He did not insist on a specific "divine" language like Brahmins. He prioritized conveying ideas over the language itself, believing the best language is one that effectively reaches the maximum number of people.
Use of Prakrit: Instead of Sanskrit, he chose Ardha-Magadhi, a Prakrit language widely spoken in Eastern and Central India at the time. This language incorporated dialects from Magadha, Videha, Kashi, Kosala, Malwa, Kausambi, and surrounding regions.
Development of Indian Languages: This liberal approach significantly aided the development of various Indian languages. Jainism's spread across different regions and times led to the creation of literature in local dialects like Sanskrit, Prakrit, Apabhramsa, Magadhi, Shauraseni, Maharashtri, Gujarati, Rajasthani, Hindi, Tamil, Telugu, and Kannada. Jain literature offers a valuable resource for studying the gradual evolution of Indian languages.

Conclusion and Gratitude (Page 25-26):

Overall Impact: The Jain culture revived by Lord Mahavir played a crucial role in the development and upliftment of Indian civilization, literature, art, and languages.
Mahavir's Legacy: The book concludes by expressing India's pride in Lord Mahavir for bestowing broad-mindedness upon Indian thought, purity on its life, enhancing human dignity, elevating human ideals to the divine, erasing distinctions between people, ensuring everyone's right to religion and freedom, spreading India's spiritual message to other nations, and reforming their cultural streams.

Lord Mahavir's Teachings (Page 26):

The book summarizes Mahavir's core teachings:

The Soul: The soul is naturally pure, peaceful, beautiful, eternal, and indestructible. It is a reservoir of infinite powers and the creator of its destiny.
True Knowledge: True knowledge lies in understanding the soul's nature and its inherent powers.
Karma and Consequences: As you sow, so shall you reap. Actions lead to happiness or suffering; therefore, one must be cautious and pure in one's actions.
Live and Let Live: All beings cherish life, so "Live and let live."
Truthful Speech: True speech is that which is pleasant and beneficial; speak sparingly and beneficially.
Non-stealing: Unjustly taking another's property through greed or without permission is wrong and should be avoided.
Contentment is True Wealth: Possessions beyond necessity lead to suffering. For happiness and peace, one must limit and reduce desires.
Self-Control: Victory lies in the control of mind, speech, and body. Rising above sensory pleasures is celibacy.
Vegetarianism: Pure vegetarianism is essential for a virtuous life.

Acknowledgment (Page 27):

The book was distributed as part of an "Ahimsa Week" organized by Shri A. V. Jain Mission, with a donation from Shri Mangalsain Fakirchand Ji Jain.