Mahavir Jivan Aur Darshan

Here's a comprehensive summary of the Jain text "Mahavir Jivan aur Darshan" by Kailashchandra Shastri, based on the provided pages:

Overview of Lord Mahavir and Jain Philosophy

This excerpt from "Mahavir Jivan aur Darshan" by Pandit Kailashchandra Shastri delves into the life and philosophy of Lord Mahavir, the 24th and last Tirthankara of Jainism. It establishes his lineage from the first Tirthankara, Lord Rishabhdev, and emphasizes that Mahavir's teachings are rooted in the fundamental principles of Jainism. The text also touches upon the significance of Diwali as a festival originating from Mahavir's Nirvana.

Core Philosophical Concepts

The central theme of the text is the exploration of key Jain philosophical concepts, primarily Anekantavada (Pluralism/Manysidedness) and Syadvada (Conditional Predication), as expounded by Lord Mahavir's teachings.

1. Rejection of Avtarvad (Incarnationism) and the Power of Self-Effort: The text highlights that Mahavir's philosophy does not incorporate the concept of divine incarnation. Instead, it asserts that every soul possesses the inherent potential to achieve Parmatva (Supreme Consciousness or Liberation) through its own efforts. Individuals are responsible for their own suffering and liberation, not an external deity. The text refutes the idea of an intervening God in worldly affairs, stating that actions like drinking alcohol lead to intoxication and drinking milk leads to nourishment due to their inherent properties, not divine intervention.

2. The Doctrine of Utpad-Vyay-Dhruvya (Origination-Decay-Permanence): This fundamental Jain principle, articulated by Mahavir as his first utterance, states that every object is simultaneously undergoing origination, decay, and permanence. These three aspects are inseparable and occur constantly. The text explains that "sat" (existence) is defined by this triad. For instance, a clay pot is constantly undergoing the destruction of its previous state (clay lump) and the creation of a new state (pot), while the essence of clay remains permanent. This implies that nothing is absolutely created or destroyed, but rather transformed.

3. Rejection of Absolute Existence or Non-existence: The text argues against the notion of absolute existence (sarvatha sat) or absolute non-existence (sarvatha asat). Every object is described as being svarup se sat (existent in its own nature) and parrup se asat (non-existent in another's nature). This is illustrated with the example of a pot, which exists as a pot but does not exist as a cloth. Therefore, no object is wholly one thing or wholly another. This leads to the understanding that objects are both existent and non-existent simultaneously from different perspectives.

4. The Nature of Substance (Dravya) and Modifications (Paryaya): Jainism views reality as comprising dravya (substance) and paryaya (modifications). Dravya is considered eternal, while paryaya is transient. The text emphasizes that Dravya is permanent, but its modifications (paryayas) are constantly changing. For example, while the soul (dravya) is eternal, its experiences and states (paryayas) are temporary. This duality makes every object nitya (eternal) from the Dravya perspective and anitya (transient) from the Paryaya perspective.

5. Anekantavada (Pluralism/Manysidedness): This is a cornerstone of Mahavir's philosophy. It posits that reality is complex and possesses multiple, often contradictory-seeming, attributes. The text explains that to understand an object fully, one must consider all its facets. This is likened to the parable of blind men touching different parts of an elephant and each believing they know the whole animal. A sighted person can reconcile these partial understandings by seeing the whole elephant. Similarly, Anekantavada recognizes that different viewpoints on an object are not necessarily wrong but are partial truths. The text states that all philosophers acknowledge multiple attributes in an object, but Jainism emphasizes that these seemingly contradictory attributes (like existence and non-existence, oneness and manyness, eternality and transience) coexist without conflict.

6. Syadvada (Conditional Predication): Syadvada is the linguistic tool used to express Anekantavada. Since reality is multi-faceted, it cannot be fully described by a single statement. Syadvada introduces the word "syat" (meaning "perhaps," "in some way," or "from a certain perspective") before each assertion. This acknowledges that the statement is true only from a particular viewpoint and not in an absolute sense. The text clarifies that "syat" is not indicative of doubt but of conditionality, highlighting that other attributes also exist for the object. It further explains that the Seven-Faced Syadvada (Saptabhangi Naya) provides a framework for systematically expressing these multiple perspectives. Syadvada is essential for avoiding misinterpretations and promoting harmonious understanding of reality.

7. The Interconnectedness of Anekantavada and Ahimsa (Non-violence): The text concludes by drawing a profound connection between Anekantavada and Ahimsa. It suggests that Anekantavada is another name for Ahimsa, and vice-versa. This is because a true seeker of truth, grounded in Anekantavada, naturally develops an attitude of non-violence towards other viewpoints, recognizing their partial validity. This perspective fosters tolerance and understanding, crucial for resolving conflicts in the realm of thought. The text equates Anekantavada with Satyagraha (adherence to truth), as the truth itself is multifaceted.

In essence, the excerpt from "Mahavir Jivan aur Darshan" provides a profound introduction to the core tenets of Jain philosophy as taught by Lord Mahavir, emphasizing self-reliance, the dynamic nature of reality, and the importance of a pluralistic and conditional approach to understanding the world.