Jain Darshan Me Veer Bhav Ki Avadharna

Here's a comprehensive summary of the Jain text "Jain Darshan me Veer bhav ki Avadharna" by Narendra Bhanavat, based on the provided pages:

The text explores the concept of "Veer Bhav" (heroic spirit or valor) within Jainism, arguing that it is fundamentally linked to non-violence (Ahimsa), contrary to the misconception that Ahimsa signifies weakness or cowardice. The author asserts that true heroism lies in the strength and courage to uphold Ahimsa, a notion powerfully demonstrated by Mahatma Gandhi in the modern era.

The Nature of Veer Bhav:

• Rooted in Enthusiasm: Citing literary theorists, the text identifies "utsaah" (enthusiasm, zeal) as the primary sentiment associated with the "Veer Ras" (heroic sentiment). This enthusiasm is described as a vigilant readiness to accomplish a task, a "joyful surge of courage" as defined by Acharya Ramchandra Shukla.
• Psychological Foundation: From a psychological perspective, Veer Bhav is a complex sentiment arising from a confluence of emotions such as affection, compassion, patience, pride, austerity, renunciation, protection, self-confidence, righteous indignation, and dominance.
• Etymological Meaning: The root of the word "Veer" is "vri," meaning to select or choose. Therefore, a "Veer" is one who chooses. This is likened to a groom (var) choosing a bride, thereby becoming a "Veer." This also implies a sense of superiority and an ideal state encompassing the noblest human sentiments.

Veer Bhav and Self-Sovereignty (Atmaswatantrya):

• Self-Reliance and Independence: The enthusiasm underlying Veer Bhav is paramount to self-effort (purushartha). This self-effort liberates individuals from dependence on others for their happiness or sorrow, gains or losses, praise or blame, and life or death. This principle of self-duty is the bedrock of Jain philosophy.
• The Soul as its Own Master: Jainism posits that the soul (jiva) is an independent entity, neither dependent on nor a cause of dependence for any other substance. The soul is its own master. Its freedom or bondage is determined by its own actions. Attachment and aversion (rag-dvesh) obscure the soul's innate powers, leading to subjugation.
• Overcoming Karmic Bondage: Through right knowledge, perception, conduct, and austerity (samya-gyan, darshan, charitra, and tap), the soul can destroy the karmas that veil its powers (gyanavaran, darshanavaran, mohaniya, and antaraya). This self-effort, or heroism, allows the soul to transform its karmic consequences. The text outlines four principles of karmic modification:
  1. Udīraṇā: Karma coming into effect before its scheduled time.
  2. Udvartan: Increase in the duration and potency of karma.
  3. Apavartan: Decrease in the duration and potency of karma.
  4. Saṅkramaṇ: Transformation of one type of karma into another. Through these principles, a virtuous individual can modify the duration and intensity of their karmas, and even alter their nature.

Types of Valor:

• External Valor (Bahirmukhi Virta): This is the valor demonstrated in worldly conquests and physical strength. Jainism acknowledges this, citing examples like the Chakravarti (universal emperor) who rules six continents and possesses fourteen divine jewels, or the Vasudev who rules three continents and possesses seven jewels. These figures possess immense physical strength, exemplified by the story of Vasudev easily pulling a chain that sixteen thousand kings and an army couldn't budge. The text notes that Tirthankaras are even more powerful than Chakravartis. However, while respected, this external valor is not considered the ultimate goal or ideal in Jainism. The heroes of epics like the Ramayana and Mahabharata, and even many Jain warrior kings, fall into this category.
• Internal Valor (Antarmukhi Virta): This is the true and supreme valor in Jainism, characterized by self-conquest and inner transformation. The text uses the example of Bharat and Bahubali. Bharat, a Chakravarti, confronts his brother Bahubali with a large army. After a duel, Bharat, in a fit of anger, attacks Bahubali with a chakra (discus). Bahubali, instead of retaliating with violence, considers his lineage of non-violence and love. He redirects his raised fist to his own head, plucks out his hair, and becomes a monk (Shraman). He then bows to his father, Rishabhdev, seeks forgiveness, and through intense penance, achieves liberation.
  • Tirthankaras as Ideals: Tirthankaras like Rishabhdev and Arishtanemi are presented as the ultimate exemplars of internal valor. Lord Mahavir, a Kshatriya himself, recognized the hypocrisy of the caste system of his time, where Brahmins promoted animal sacrifice and Kshatriyas indulged in violence for territorial gain. He renounced his kingdom and embraced severe penance for twelve and a half years to conquer his internal enemies. He became "Mahavir" (Great Hero) by conquering his own passions and weaknesses. He defined a true hero as one who is free from bondage and liberates others from it, and who doesn't instill fear but frees others from the fear of power.

The Conduct and Mindset of a Hero:

• External Warrior: The external warrior is driven by aggression, dominance, and the pursuit of worldly possessions and power. This leads to an unending cycle of desires, violence, and revenge. Such a warrior is reactive, cruel, and finds pleasure in inflicting suffering. They rely on external resources like armies and weapons. Their criterion for valor is killing rather than saving, enslaving rather than liberating. They are impatient, restless, and internally tormented by the inability to withstand the impact of actions. Psychologically, they are described as cowards, consumed by anger, pride, deceit, and greed, living outwardly but spiritually dead.
• Internal Hero: The internal hero, on the other hand, is not reactive to external stimuli. They remain cheerful amidst adversity and face challenges without subjugating others. They understand that happiness and sorrow originate from within, not from external circumstances. They endure bodily afflictions with equanimity, devoid of hatred, malice, or vengefulness. They practice self-control and self-conquest, which is the true valor. Lord Mahavir emphasizes fighting one's own soul rather than external enemies for true happiness.

Superiority of Self-Conquest:

• The text quotes: "He who conquers ten million soldiers in a fierce battle, and a great soul conquers himself. Between these two, the victory of that great soul is the superior victory." This highlights that internal victory is far more significant than external conquest. Worldly conquerors like Alexander the Great left this world empty-handed. True mastery lies in self-control.

The Heroism of Forgiveness (Kshama Veer):

• Patience and Equanimity: Forgiveness is exemplified by the earth, which endures all external and internal disturbances with equanimity. A true hero, understanding the distinction between body and soul, similarly bears all sufferings with equanimity. Their consciousness is so elevated that their perception of objects, individuals, and events changes.
• Transcendence of Duality: Such a hero no longer perceives joy as joy or sorrow as sorrow but revels in unfading, undisturbed, infinite bliss. They conquer anger with forgiveness, pride with humility, deceit with simplicity, and greed with contentment. This victory over passions is the highest victory.
• Fearlessness and Non-violence: The forgiving hero is fearless and non-violent. Despite the capacity for retaliation, they refrain from it. Forgiveness is what makes Ahimsa the religion of heroes.
• Benefits of Seeking Forgiveness: Lord Mahavir states that seeking forgiveness (kshama-magna) fosters cheerfulness, leading to friendship with all beings. A cheerful heart allows for purification of one's disposition and leads to fearlessness. This fearlessness is the hallmark of true heroism.

Jain Dharma as the Dharma of Heroes:

• The various names for Jain Dharma – Jin Dharma (Dharma of the Victorious), Arhat Dharma (Dharma of the Worthy), Nirgrantha Dharma (Dharma of the Unbound), and Shraman Dharma (Dharma of the Ascetic) – all signify the heroic spirit.
  • Jin: One who has conquered inner passions.
  • Arhat: One who has attained full potential by shedding karmic impurities through knowledge, perception, conduct, and austerity.
  • Nirgrantha: One who unravels the knots of passions through qualities like forgiveness, humility, honesty, renunciation, and celibacy.
  • Shraman: One who awakens their inner strength to destroy imbalances and pacify mental impurities, achieving equanimity.
• Inner Strength as the Basis: All these practices are based on the practitioner's internal valor, not on the grace of any external power. Lord Mahavir's heroism lies in conquering internal vices, not external battles. Therefore, Jainism is the path of the hero of forgiveness, not the hero of war.

In essence, the text argues that Jainism champions a profound and transformative heroism rooted in self-control, non-violence, and inner conquest. This internal valor is the ultimate ideal, leading to fearlessness, equanimity, and liberation.