Mahavir Aur Vishwashanti - Book Summary

Here's a comprehensive summary of the Jain text "Mahavir aur Vishwashanti" by Ganeshmuni, drawing from the provided pages:

The book "Mahavir aur Vishwashanti" (Mahavir and World Peace) by Ganeshmuni Shastri emphasizes the profound relevance of Lord Mahavir's teachings for achieving global peace and individual well-being in the modern era.

The author begins by highlighting the current age as one of immense scientific and developmental progress, yet paradoxically, humanity remains deprived of true peace and happiness. This is attributed to a lack of a planned, disciplined, and ideal-driven path in human development. True progress, according to the text, lies not just in technological advancement but in bringing happiness and prosperity to all living beings by understanding and utilizing the hidden powers of nature. Science is a manifestation of this, but it shouldn't be considered the ultimate goal. Life requires a framework that fosters faith in the new while remaining centered on the enduring spiritual realm.

Lord Mahavir's Philosophy: A Tri-Vector of Peace

The core of Mahavir's philosophy, the text argues, is comprised of three interconnected principles: Ahimsa (Non-violence), Anekantavada (Multi-sidedness), and Aparigraha (Non-possession). These principles are presented as transformative forces capable of revolutionizing individual lives and the world at large.

Ahimsa (Non-violence) - The Soul of Indian Culture: Ahimsa is described as the very soul of Indian culture, essential for the eternal development of individual, social, and national life. It not only nurtures the spiritual realm but also balances the material aspects of existence. The text asserts that Ahimsa's influence has extended beyond the internal world to the political arena, and a fear-stricken humanity is now looking towards it for salvation. After experiencing the full force of scientific advancement, humanity seeks an element that can revitalize its spirit, encourage it, and end the tradition of conflict stemming from power and self-interest, thereby illuminating the path of self-realization and ultimately achieving world peace. The book stresses the importance of practicing Ahimsa in daily life, not just as a theoretical concept. It is presented as the foundation for a righteous and robust lifestyle that fosters equality towards all beings. The complexity of modern life, further exacerbated by politics and logic, is contrasted with the need for spiritual awakening and a deeper understanding of self-elevating truths. The text argues that while tackling societal imbalances is necessary, the methods should be rooted in inner transformation. It notes that the current form of "non-violence" born out of circumstantial imbalances requires revision. The establishment of the United Nations is seen as a testament to humanity's attempt to prevent the recurrence of devastating wars, with Ahimsa identified as the ultimate pillar of protection and the means to achieve ultimate progress and world peace. Mahavir's teaching that "Atman is one" ("Eke Aaya") emphasizes the inherent oneness of all souls. If all beings are considered equal, why would one resort to violence? The possessive thought, "This is mine, not theirs; my gain is desired, not others'," is identified as the root of violence. Ahimsa is presented as the foundation upon which ultimate bliss can be built, emphasizing that all beings desire life and shun suffering. The text posits Ahimsa as the cornerstone for building a successful society and declares it the root of dharma. Violence breeds more violence, while Ahimsa, stemming from love and peace, is not a sign of cowardice but a weapon of the brave. Forgiveness is lauded as a virtue of heroes. Violence, anger, and ego can be overcome by Ahimsa, forgiveness, and humility respectively. Ahimsa is defined as establishing oneness with all consciousness without discrimination, a victory of light over darkness, love over hate, and goodwill over enmity. Mahavir's approach to Ahimsa integrated its theoretical and practical aspects, advocating to "hate the sin, not the sinner." The distinction between a bad person and evil itself is highlighted, with the potential for a bad person to change, while evil itself remains incorrigible. The text attributes negative tendencies like animosity, attachment, aversion, and hatred to the root of violence. Ahimsa is declared an eternal and unshakeable truth. Those who inflict, cause, or approve of violence increase their animosity towards their own soul. Mahavir's message of treating all beings as oneself is presented as a guiding principle. The essence of knowledge and science lies in not harming any creature. Mahavir's teachings on eternal truths and time-tested facts are deemed more relevant than ever. While modern psychology recognizes the harm of tormenting, unjust governance, and ill intentions, Mahavir's earlier conceptualization of violence in terms of bondage, excessive burden, and disruption of sustenance was revolutionary. Even legally punishable actions today like exploitation or overworking servants were considered acts of subtle foresight in his era, demonstrating his advanced thinking on both material and mental violence.
Himsa and Pramada (Violence and Negligence): The etymological root of "himsa" (violence) lies in the root "hiṃs," meaning to destroy. While taking a life is violence, the text argues that negligence (pramada) is the actual cause of violence, as it leads to the unintentional taking of life. Mahavir's detailed and scientific descriptions of all living beings, including in plants, earth, water, and fire, highlighted the pervasive presence of life and the need for careful action to avoid violence. The text clarifies that in Jainism, violence is not merely the death of a being but also the destructive intent, rooted in emotions like anger, pride, deceit, and attachment, which constitute Bhava Himsa (Mental Violence). This mental violence is considered even more profound, as the afflicted soul is also harming itself. The text cites the example of Rajarshi Prasannachandra to illustrate how purity of thought can lead to spiritual enlightenment, even after gathering negative karma. Ahimsa is the lifeblood of Jainism, considered the supreme dharma, promoting friendly feelings towards all beings. It is also linked to self-control and austerity, respected even by deities. Ahimsa is the soul, life, and pulse of consciousness in the world.
Anekantavada (Multi-sidedness) - The Basis of Harmony: Anekantavada is presented as Mahavir's solution to the disunity and conflict caused by rigid, one-sided viewpoints. The principle states that every object possesses infinite qualities, making complete understanding impossible from a single perspective. Insistence on one's own opinion leads to dogmatism and conflict. Mahavir urged viewing things from multiple perspectives and considering various viewpoints. The example of a person being a father, son, brother, and husband illustrates how each is a facet of their identity. Instead of asserting "it is only like this," one should say "it is also like this." This nuanced approach, replacing the exclusive "only" with the inclusive "also," fosters an atmosphere of equality, affection, and harmony. Anekantavada is also known as Syadvada (the doctrine of "may be") and Apeksavad (the doctrine of relativity). Syadvada signifies speaking about an object from a particular perspective. According to Anekantavada, every substance is both eternal and impermanent. The soul, while taking on various forms (human, animal), remains essentially the soul, demonstrating this dual nature. This principle is further elaborated through the Saptabhangi (sevenfold predication), which outlines seven ways of viewing an object: it exists, it does not exist, it both exists and does not exist, it is indescribable, it exists and is indescribable, it does not exist and is indescribable, and it both exists and does not exist and is indescribable. The text draws a parallel between this principle and Einstein's theory of relativity, highlighting its inclusive nature that can harmonize different philosophies, religions, and sects. Anekantavada provides a path for integrating the truthful aspects of any religion to elevate one's life. While dogmatism creates division, Anekantavada offers a broad highway of harmony. Mahavir's counsel is to accept one's own truth but not to deem others as wrong, as different individuals may grasp different facets of knowledge. Only an omniscient being can comprehend the complete truth.
Aparigraha (Non-possession) - The Path to Universal Welfare: In the aftermath of world wars, humanity strives for peace, yet the shadow of the Cold War persists due to economic disparities. The text identifies unnecessary and unjust accumulation as the root of conflict and violence. The current pursuit of ever-increasing production and ever-growing desires leads to a life consumed by fulfilling needs, leaving no time for enjoyment. In contrast, the ascetic tradition emphasizes individual internal development and the reduction of life's needs to prevent the flourishing of selfish desires and cravings. Life is malleable and can be shaped. Aparigraha is presented as a great strength of democracy, with a simple life and high ideals fostering Ahimsa and Aparigraha. The stark contrast between the opulent few who require medicine to digest rich food and the destitute who die of hunger is a symptom of inequality that Aparigraha can rectify. When individuals become indifferent to society and focus solely on self-gratification, the interests of others are invariably affected. Thus, Mahavir's message of not hoarding unnecessarily and reducing attachment is crucial. Lies, injustice, deceit, violence, and conflict all stem from the strong desire for possession. Mahavir declared that wealth is the root of all negativity, and desires are infinite. Aparigraha is the act of limiting these infinite desires, akin to the sky. True hoarding, the text explains, is through the sentiment of "mine-ness" or attachment. Those engrossed in hoarding only increase animosity towards themselves in the world. Lord Mahavir actively worked to eradicate social inequality by addressing not just external factors but also the internal root cause: the tendency to hoard and attachment. While individuals perceive possession as a source of happiness, they become miserable through attachment to it, and this attachment ultimately binds them. Possessions are meant for consumption, but unnecessary hoarding, attachment, and misplaced affection are forms of waste and harm. The imbalance of closed cupboards of clothes while people live semi-naked due to lack of them must be rectified for peace and happiness. Wars between nations are driven by the spirit of possession, and avoiding this root cause is an invitation to world peace. While Marx awakened society with the call for communism, Mahavir's analysis goes deeper, focusing not on material possessions but on the individual self. The establishment of Ahimsa in life is possible only through Aparigraha, and Ahimsa is the foundation of Aparigraha. Similarly, the practical and ethical manifestation of Anekantavada is Ahimsa. Therefore, this triple doctrine—Ahimsa, Anekantavada, and Aparigraha—form a chain of interconnected thoughts, serving as the means to achieve equanimity.

Conclusion:

The book concludes by reiterating that by following Lord Mahavir's principles, we can establish world peace on the foundation of universal brotherhood. Mahavir's teachings dismantled birth-based and caste-based discrimination, offering a new perspective to society and a new dimension for individuals to improve their conduct and behavior. Even in the current era of shifting values, Mahavir's messages remain as fresh and impactful as they were centuries ago. The text calls for a redirection of our lives towards these principles to reach the gateway of world peace.