Mahavir Achar Dharma - Book Summary

Here is a comprehensive summary of the provided Jain text, "Mahavir Achar Dharma," in English:

Mahavir Achar Dharma: A Summary

This text, "Mahavir Achar Dharma" by Darbarilal Kothiya, elaborates on the ethical and moral principles of Jainism as propounded by Lord Mahavir. It positions Mahavir as a great soul born for the welfare of humanity, possessing immense willpower, leadership qualities, and a deep detachment from material pleasures. Despite his royal upbringing, he lived like a lotus in the water, untouched by worldly temptations.

The book highlights the social and religious conditions of Mahavir's time, characterized by political stability but also profound moral and spiritual decay. Issues like untouchability, casteism, ignorance, hypocrisy, and irreligion had deeply eroded societal foundations. Witnessing this decline, Mahavir renounced worldly life at the age of thirty, understanding that the ascetic path was superior for achieving spiritual liberation. After twelve years of rigorous penance and self-discipline, he attained the ultimate state of omniscience and non-attachment (Vitrag-Sarvajnatva).

Mahavir then presented his "Achar Dharma" (Code of Conduct) to guide humanity towards both worldly and spiritual well-being. The text emphasizes the paramount importance of Ahimsa (non-violence) as the cornerstone of this ethical framework. Ahimsa, in its broadest sense, means not causing harm to any living being – be it human, animal, or even the smallest insect. Mahavir taught that true happiness lies in rejoicing in the happiness of others and feeling sorrow in their suffering. The only way to achieve this is to avoid causing pain to others and, if possible, to help them.

To sustain Ahimsa, Mahavir prescribed four supporting principles (Upasadhan):

Satya (Truthfulness): Speaking truthfully and fulfilling one's promises. This includes avoiding words that cause emotional pain, even if factually accurate (e.g., calling a blind person "blind").
Achaurya (Non-stealing): Possessing only what is rightfully earned through one's own labor and justice. Taking what does not belong to you, or benefiting unfairly from the labor of others, leads to societal discord and personal suffering.
Brahmacharya (Celibacy/Chastity): Practicing restraint in sensual pleasures. Attachment to desires harms oneself and others, leading to the destruction of health, intellect, virtue, and the weakening of future generations. A balanced and disciplined life within marital bounds is advocated.
Aparigraha (Non-possession/Limited Accumulation): Limiting accumulation beyond necessity. Excessive hoarding fuels greed, creates dissatisfaction, and deprives others of their means of livelihood. Contentment with what one has is crucial for societal harmony.

These five principles – Ahimsa, Satya, Achaurya, Brahmacharya, and Aparigraha – form the five great vows (Pancha Vratas), the essence of Mahavir's Achar Dharma.

The text further differentiates between Dravya Himsa (physical violence) and Bhava Himsa (mental violence/intention to harm). Mahavir defined violence as the "destruction of life due to heedlessness or wrong intention." While physical harm can occur incidentally in everyday activities, it is the intention behind the action that determines the sin.

Sankalpi Himsa (Deliberate Violence): Intentionally harming a being with malicious intent is considered the most severe form of violence, encompassing both physical and mental harm.
Arambhi, Udyogi, and Virodhi Himsa (Incidental Violence): These involve physical harm that occurs as a consequence of necessary activities (like farming – Arambhi), economic pursuits (Udyogi), or self-defense/defense of others (Virodhi). If these actions are performed without malicious intent, they are considered less sinful or forgivable, as the primary intention is sustenance or protection.

The text uses an example of a farmer whose actions result in the death of many creatures but is not considered violent because his intention is to cultivate crops. Conversely, a fisherman who catches no fish but constantly harbors the intention to kill is deemed violent. The core principle is that mental violence (Bhava Himsa) is the primary cause of bondage, not just physical harm (Dravya Himsa).

The text also discusses the concept of Samadhi Maran (meditative death), where even physical harm might occur without spiritual consequence if the intention is pure and aimed at preserving one's vows or spiritual integrity in a dire situation. The example of soldiers fighting for their country, even while committing physical violence, illustrates this point – their intent is to protect, not to conquer maliciously.

It is clarified that while mental violence is to be eradicated, Jainism also emphasizes minimizing physical violence (Dravya Himsa) as much as possible. Jain practitioners perform Pratikraman (confession and repentance) and Prayaschit (penance) for any physical harm caused. The text notes a possible influence of these Jain practices on Zoroastrianism's rituals of repentance.

Finally, the text distinguishes between the vows taken by householders (Anuvratas – minor vows) and ascetics (Mahavratas – great vows). Householders observe these vows in a limited capacity due to their societal responsibilities. The text then details the twelve vows of a householder, which include the five main vows and seven supporting vows (Gunavratas and Shikshavratas):

Gunavratas (Supporting Vows):
- Dik Vrata: Limiting one's movement to a specific area.
- Desh Vrata: Further restricting movement to a smaller area for a limited time.
- Anarthadanda Vrata: Avoiding purposeless activities and harmful occupations.
Shikshavratas (Training Vows):
- Samayika: Practicing equanimity and contemplation for a set period.
- Porshodhopavas: Observing fasts and self-discipline on specific days.
- Bhoga Upbhoga Pariman: Limiting the consumption of consumable and enjoyable items.
- Atithi Samvibhag: Sharing one's resources with the deserving (ascetics and the needy).

By adhering to these twelve vows, individuals can lead a happy and peaceful life, both in their social and national spheres. The ultimate goal is to cultivate a virtuous character and progress spiritually.