Mahavir Aur Unke Dwara Sansthapit Naitik Mulya

Here's a comprehensive summary of the provided Jain text, "Mahavir aur Unke Dwara Sansthapit Naitik Mulya" by Dr. Ramjiray, focusing on the ethical values established by Lord Mahavir:

The text highlights that while Lord Mahavir's most significant contribution to Jain philosophy is Anekantavada (the doctrine of manifold aspects), he also provided a profound ethical framework particularly useful for householders. Unlike other philosophers who focused on asceticism, Lord Mahavir uniquely emphasized morality and ethics for the general populace, offering a "new light" for contemporary society.

The author observes that with the development of human civilization, negative tendencies like selfishness, causing harm to others, false accusations, perjury, dishonest business practices, and excessive accumulation began to erode moral standards. In such a scenario, individuals who acquired wealth through unethical means and enjoyed societal prestige gained prominence.

Lord Mahavir's era also faced a crisis of values, where existing moral tenets had weakened, making it difficult to curb inhumane behavior. Recognizing this, he proposed an ethical code to stabilize the wavering foundation of morality.

Possessing perfect knowledge (avyabadh gyan), Lord Mahavir first outlined the path of monasticism through the Five Great Vows (Pancha Mahavratas). However, acknowledging that not everyone could adhere to these stringent vows, he introduced the Anuvratas (minor vows) for lay followers. The text lists these five Anuvratas as:

1. Sthula Pranatipata Viramana Vrata: Abstinence from causing harm to living beings.
2. Sthula Musavada Viramana Vrata: Abstinence from gross falsehood.
3. Sthula Adinnadana Viramana Vrata: Abstinence from gross theft.
4. Svadara Santosa: Contentment with one's own spouse.
5. Iccha Parimana: Limiting one's desires.

The text further elaborates that humans can falter even after accepting vows. To address this, Lord Mahavir meticulously analyzed the Aticharas (transgressions or imperfections) associated with each vow, making individuals more conscious of their adherence.

For each of the five Anuvratas, the text details five Aticharas that need to be avoided for stricter observance. For example, the Aticharas of the first vow (non-violence) include binding, beating, dismembering limbs, overloading, and depriving dependents of food and water. The Aticharas of the second vow (truthfulness) include false accusations, revealing secrets, revealing confidential matters of one's spouse, teaching false mantras, and forging documents. The Aticharas of the third vow (non-stealing) include accepting stolen goods, aiding thieves, engaging in prohibited trade, using false weights and measures, and selling inferior goods disguised as superior. The Aticharas of the fourth vow (conjugal fidelity) include consorting with married women, unmarried women, or prostitutes, engaging in sexual perversions, and overly indulging even with one's own wife. The Aticharas of the fifth vow (limiting desires) include exceeding limits of land, wealth, and possessions.

The author emphasizes that these five Anuvratas form the bedrock of ethical conduct. Adopting them is the correct solution to the growing problem of corruption. The text criticizes that rulers often create new laws to curb corruption, but these are ineffective if the lawmakers themselves violate them. It states that any act causing societal disruption, regardless of its nature or context, is corruption. To eradicate corruption, individuals must cultivate a sense of integrity and devotion to ethics, as without this, their tendencies cannot be reformed.

The author points out that Lord Mahavir's vows encompass personal, social, and political interests. The first vow's Aticharas reflect humanitarianism, aiming for a sense of universal brotherhood. The second vow's Aticharas highlight elements that disrupt social harmony. The third vow guides towards integrity in business, while the fourth vow addresses controlling lustful tendencies. The fifth vow's principle of limiting desires helps in managing economic anxieties, inflation, and hunger, leading to public contentment.

The text notes that subsequent Jain acharyas like Samantabhadra, Somadeva, Vasunandi, Amitagati, Ashadhar, and Pujyapada further elaborated on the layman's vows (twelve vows) and stages of spiritual progress (eleven pratimas). It quotes Acharya Vasunandi from his work "Vasanandi Shravakachara," stating that renouncing the sale of iron weapons, false scales, and measures, and abstaining from cruelty to animals are part of the "Anartha-danda Viramana Vrata" (abstinence from purposeless harm). The text also mentions Paribhoga Parimana Vrata (limiting the use of consumable and enjoyable things) and the principle of lifelong celibacy.

In essence, by establishing a public ethical code through the principles of lay discipleship, Lord Mahavir performed a great service to a world consumed by immorality. His teachings remain highly relevant for present-day society, offering a path to lasting solutions for contemporary problems.

Finally, the text includes a powerful quote from Lord Mahavir from the Prashnavyakarana, highlighting the essence of Ahimsa (non-violence) as a refuge for the fearful, beneficial like the sky for birds, a source of sustenance for the thirsty, a shelter for animals, medicine for the sick, and a guide for travelers in a dangerous forest.