Maha Manav Mahavir

Here's a comprehensive summary of the Jain text "Maha Manav Mahavir" by Nyayavijay, based on the provided pages:

The book "Maha Manav Mahavir" is a Sanskrit poetic work by Muni Shri Nyayavijay, a scholar of Jain philosophy. It presents the life and teachings of Lord Mahavir, the 24th Tirthankara of Jainism, with a Gujarati and English translation. The book was published by Tapagaccha Jain Sangh, Mandal (Viramgam).

Key aspects covered in the provided pages include:

• Introduction and Author's Intent: The author states that the work is a heartfelt tribute to Mahavir, born from deep emotion. Though limited in verses (137), it aims to capture the essence of Mahavir's life and teachings. The author's journey involved composing in Sanskrit first, then translating to Gujarati, and finally to English, hoping it would serve as a personal study guide.

• Jain Darshana (Philosophy):

  • Jainism is described as a well-known philosophy that guides individuals and classes towards a righteous path, illuminates truth, and excels in reconciliation.
  • Mahavir is presented as someone who elevated and expanded the Jain philosophy previously propagated by Tirthankaras like Parshva.
  • The interval between Parshva and Mahavir's nirvanas (deaths) was 250 years.

• Mahavir's Era and Birth:

  • Mahavir and Lord Buddha were contemporaries, spreading their teachings in regions like Videha and Magadha.
  • Magadha and Anga were kingdoms, while Videha and Kashi were republics.
  • Vaishali, the capital of Videha, was a prosperous city under President Chetaka.
  • Mahavir was born in Kshatriyakunda in 599 BC.
  • His parents were Siddhartha and Trishaladevi, leaders of the Jnata Kshatriya clan.
  • He was born on the night of the 13th day of the bright half of Chaitra, shining with auspicious radiance.

• Mahavir's Name and Family:

  • His original name was Vardhamana. He was also known as Devarya and Sanmati.
  • Being born in the Jnata clan, he was called Jnataputra.
  • His renowned name "Mahavir" was earned through his immense valor in penance and self-control.
  • The book mentions his marriage to Princess Yashoda and their daughter Priyadarshana, referencing the Kalpasutra. It also discusses differing accounts from other scriptures regarding his marital status and family, highlighting the complexity and evolution of Jain traditions.
  • Trishaladevi, Mahavir's mother, was the sister of King Chetaka, the president of Vaishali and a follower of Lord Parshvanatha.
  • Chetaka had seven daughters, one married to Mahavir's elder brother Nandivardhana, and five married to kings of Magadha and other regions. This indicates Mahavir's extensive connections with ruling families.

• Mahavir's Character and Renunciation:

  • From birth, Mahavir was compassionate, devoted to helping others, and extremely mindful of not causing pain, even to the smallest insect.
  • He possessed equanimity, wished well to those who wronged him, and was naturally detached from worldly affairs, seeking universal upliftment.
  • He was sharp-witted, observant, and understood situations well.
  • At the age of thirty, after his parents' death, he obtained permission from his elder brother and other relatives and renounced the world, embracing asceticism characterized by complete self-restraint and renunciation. This event occurred on the tenth day of the dark half of Margashirsha (Gujarati Kartik).

• Ascetic Practices and Enlightenment:

  • Mahavir practiced intense asceticism alone and with non-possession, with diligence, complete peace, and constant wakefulness.
  • He never indulged in bodily comforts and maintained unwavering equanimity during his penance, even when facing severe hardships caused by ignorant people, towards whom he felt compassion.
  • His internal struggle lasted for twelve years and six months, culminating in his attainment of perfect victory and supreme enlightenment.
  • He became Jina (conqueror) and Arhat (adorable) on the tenth day of the bright half of Vaishakha, after shedding all karmic coverings and his soul becoming enlightened with pure spiritual light. This occurred under a Sala tree by the river Rijuvaluka, near Jambhiyagram.

• Social Conditions and Mahavir's Mission:

  • The society at that time was dominated by Brahmins who monopolized religious rituals, leading people into blind faith and costly, meaningless ceremonies.
  • There was a stark inequality based on birth, with severe humiliation and oppression of lower castes.
  • Women were deprived of rights and considered embodiments of subservience.
  • Rituals often involved animal slaughter.
  • The vision of emancipation (Moksha) was weakening, and the focus of rituals was on material prosperity and heavenly enjoyments.
  • Mahavir's mission was to dispel the darkness of ignorance, reveal the path to true welfare, and propagate an all-benefitting religious wheel (Dharma Chakra) in regions like Magadha.

• Mahavir's Teachings (Dharma):

  • Language: To reach a wider audience, Mahavir abandoned Sanskrit and used popular language (Ardhamagadhi Prakrit) for his teachings.
  • Core Principles: He first preached on Ahinsa (non-violence) as the mother of Dharma, interwoven with explanations of the soul and other elements.
  • Ahimsa:
    • Life is precious to all beings; harming others is a grave sin.
    • Stealing another's belongings is wrong, but taking another's life is a far greater sin.
    • As we do not wish to be hurt, we should not hurt others.
    • Even thinking ill of others constitutes violence (Hinsa). Good thoughts benefit oneself and others.
    • Violence breeds counter-violence and unrest. Ahinsa fosters contentment and mutual goodwill.
    • Sacrificial rites involving animal slaughter are sinful and detrimental to people.
    • Ahinsa is not just negative (not harming) but also positive (doing good). It encompasses equanimity, universal friendship, and universal love.
    • One should obtain sustenance without causing pain or weakening others, like a bee collecting nectar from flowers.
    • This principle extends to controlling possessions and cultivating contentment.
  • Avarice (Trishna): Avarice is a great disease and enemy of the soul, the root of all sins and calamities. It leads to unchecked accumulation and ambition.
  • Non-possession (Aparigraha): Ascetics must practice non-possession along with non-violence.
  • The True Brahmana: A Brahmana is one who is sinless, pure, continent, and well-conducted, like gold purified by fire, and who remains unaffected by worldly desires like a lotus untouched by water.
  • True Sacrifice: Destroying one's own flaws in the fire of austerity is a true sacrifice. Friendly behavior towards all beings is also a sacrifice.
  • Equality and Karma: Humanity is one. One's status (Brahmana, Kshatriya, Vaishya, Shudra) is determined by karma (actions), not birth. Good character elevates, bad character degrades, regardless of birth.
  • Social Harmony: All people, regardless of occupation, stand on the same ground of humanity. A nation progresses when the equitable rights of all citizens are protected. Mutual cooperation and friendliness are crucial for national prosperity.
  • Empowerment of All: Women and Shudras have the same potential for advancement and attaining the highest welfare through Dharma as Brahmins and Kshatriyas.
  • Inner Purity: Bathing purifies the body, but the true purification is the "soul bath" of purifying thoughts, speech, and actions.
  • Self-restraint (Samyama): Self-restraint is superior to charity, even the donation of thousands of cows. A self-conqueror is a greater hero than a battlefield victor.
  • Inner Battle: Fight with oneself, not externally. True happiness comes from self-mastery.
  • Mindfulness: Move, sit, eat, and speak with wakeful awareness to avoid sin.
  • Universal Friendship: All souls are of the same consciousness. Friendship among all beings, especially humans, is essential. The vision of non-violence rooted in universal friendship arises when one sees others' souls as akin to their own.
  • Dualism and Non-Violence: Mahavir expounded dualism (Jiva and Ajiva). Souls are bound by karma from time immemorial. His Anekanta (many-sided view) also embraces non-dualism by emphasizing universal friendship and self-elevation.
  • The Cycle of Samsara: Ignorance and unrighteous actions lead to karma accumulation and suffering in the cycle of birth and death.
  • The Soul's Nature: The soul is intrinsically pure consciousness, but Moha (infatuation) leads it astray.
  • The Role of Action: Action itself is not sinful, but ignorance, evil thoughts, negligence, and lack of restraint in action lead to sin.
  • Path to Liberation: Overcoming attachment (Raga), hatred (Dvesha), and infatuation (Moha) through right understanding, good conduct, carefulness, and restraint leads to liberation and supreme bliss.
  • The Essence of Dharma: Ahinsa, self-restraint, and austerity are the path to liberation from suffering and are supremely auspicious.
  • Purity and Liberation: As Dharma progresses, the soul becomes purer, leading to dispassion (Vitaraga) and eventual liberation (Moksha).
  • The Nature of God: The soul's wandering is due to passions; when freed from these and karmic coverings, it shines in its supreme divine nature. Liberated souls do not reincarnate.
  • Self-Reliance: Our destiny is in our own hands, not dependent on God. We create our fate through our actions.
  • The Power of Effort: Unfavorable luck can be altered by diligent effort. One can destroy or transform inauspicious karma through sustained effort.
  • True Worship: Efforts to appease deities through animal slaughter are a result of deep delusion. Neither God nor deities grant happiness or misery; one's own actions (karma) determine this. Righteous action alone brings happiness. Worship of the Supreme Spirit helps purify the mind and character.
  • The Importance of Conduct: Resorting to the Supreme Spirit or saints and engaging in pure conduct helps annihilate passions and attain inner serenity.
  • Anekanta and Reconciliation: Mahavir brought about reconciliation between various contemporary theories using the Anekanta viewpoint. This doctrine, also known as Syadvada, involves understanding an object from multiple perspectives, leading to a complete and true understanding. It can pacify conflicts arising from differing views and foster mutual goodwill.
  • Interdependence of Knowledge and Ahinsa: Ahinsa and philosophical insight mutually foster each other.
  • The Sangha: Mahavir's followers formed a four-fold Sangha: Sadhus, Sadhvis, Shravakas, and Shravikas.
  • Inclusivity: Many from various castes and even women took refuge at his feet for spiritual welfare. Kings, princes, hermits, wealthy merchants, and even ascetics from other traditions found solace and guidance in his teachings.
  • Addressing Deluded People: Mahavir exhorted people to recognize their infinite potential, not to pursue sensual pleasures but to elevate themselves through good character, and to awaken to their true nature for liberation.
  • Mahavir's Nirvana: At the age of seventy-two, Mahavir attained Nirvana in Pava, Magadha, in the custom-house of Hastipala, during his last rainy season. His final discourse, attended by eighteen heads of republics, illuminated the path of Dharma. The event is said to have commenced the tradition of Dipavali (Diwali) as people lit lamps to bid farewell to the departed light of Mahavir.
  • Essence of Teachings: The core message emphasizes purifying the mind by removing sins like injury, falsehood, greed, etc. Ahinsa, truthfulness, non-stealing, chastity, and non-covetousness are universal Dharma principles beneficial to all. Following this path leads to welfare, while embracing vice leads to adversity.
  • India's Fortune: The text highlights India's good fortune in being the birthplace of such great souls who propagate paths for the prosperity of all mankind.
  • Universal Benevolence: The work concludes with prayers for the beneficial message of Ahinsa, compassion, and friendship from great saints to benefit humanity, and for all nations to become celestial regions by adhering to truth, friendliness, and continence, the essence of all religions.

The book, as reviewed by Kasturmalji Banthia, is praised for its accessibility and clarity in explaining Jain philosophy to modern minds, addressing contemporary issues, and bridging the gap between traditional doctrines and practical life. It emphasizes that knowledge and truth are universal and encourages an open approach to understanding different philosophies.