Mahavir Jivan Aur Mukti Ke Sutrakar

This document is an excerpt from the book "Mahavir Jivan aur Mukti ke Sutrakar" by Prof. Jaykumar Jalaj. It discusses the life and teachings of Lord Mahavir, the 24th Tirthankara of Jainism, emphasizing his unique philosophical approach and the enduring relevance of his teachings.

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Mahavir's Unique Approach: Thought Over Emotion

The text begins by highlighting a fundamental difference between Mahavir and many other great figures. While many great souls are moved by compassion and begin their spiritual journeys with empathy (like Neminath, who renounced the world after seeing suffering animals), Mahavir's journey began with thought and contemplation. He didn't awaken a sense of pity or sentimental emotion in his followers. Instead, he inspired their thinking, answered their questions, and satisfied their curiosity. This intellectual foundation allowed Mahavir to develop a flawless and timeless philosophy that remains relevant across centuries. The text draws a parallel with Karl Marx, whose philosophy also stemmed from deep thought, but notes that Marx had access to vast knowledge and libraries, while Mahavir relied solely on his own intellectual power. His teachings were not mere reiterations of past traditions but a re-establishment of ethical principles on a strong philosophical ground.

Mahavir's Life and Spiritual Awakening

Born in 599 BCE, Mahavir was the son of Siddhartha, a chieftain of the Jnatri clan in Kundagrama near Vaishali, and Trishala, a princess. His birth was preceded by auspicious dreams, interpreted by astrologers to portend a life of immense spiritual significance and universal welfare. His childhood name was Vardhamana, later known as Mahavir due to his heroic deeds. He exhibited innate qualities of patience, composure, steadiness, meditation, and understanding, suggesting a life devoid of haste or impulsiveness.

Mahavir's path to renunciation was marked by patience. He waited for his parents' consent and, after their passing when he was 27, sought permission from his elder brother, waiting another two years before renouncing the world at the age of thirty. According to Shvetambara tradition, he was married, while Digambara tradition states he remained celibate. He then embarked on a period of twelve and a half years of silent, intense contemplation, abstaining from all worldly attractions. Despite facing misunderstanding and hardship from others, his dedication to uncovering truth led to his omniscient realization. This enlightenment occurred in 557 BCE, under a Shal tree by the Rijukula River in Jambhaka village, Bihar. Following this, he became known as Sarvajna (omniscient), Tirthankara, Ahant, and Jinendra.

The Language and Reach of Mahavir's Teachings

Mahavir chose to deliver his sermons in Ardhamagadhi Prakrit, the common language of the people, rather than Sanskrit, the language of scholars. This language, an ancestor of modern Eastern Hindi languages, served as a bridge between the Eastern Magadhi and Western Shauraseni Prakrit regions, allowing a wider audience to understand him. His assemblies, known as Samavasarana, were open to all beings, irrespective of their religion, thought, or species. He continuously traveled, spreading the truth he had attained through his austere penance.

To disseminate his teachings, he organized monastic orders led by eleven chief disciples, including Indrabhuti Gautam, and appointed Mahasati Chandana as the head of the nuns' order. He guided both monks and householders, preaching for 29 years, 3 months, and 24 days before attaining Nirvana in Pavapuri in 527 BCE.

The Nature of Mahavir's Omniscience

Mahavir's omniscience was not about knowing every trivial detail. It was the realization of the vastness, independence, and multi-faceted nature of existence (dravya or sat). This profound understanding of the fundamental nature of reality took science approximately 2500 years to grasp through Einstein's theories and political science about 2236 years through the French Revolution. While Einstein and the French Revolution understood aspects of this independence in material and human contexts respectively, Mahavir experienced it comprehensively for both the inanimate and animate. This self-realization granted him the insight into Anekanta (non-absolutism), Syadvada (conditional predication), Ahimsa (non-violence), and Aparigraha (non-possession), enabling him to establish norms of human conduct and the path to liberation.

Mahavir's omniscience meant knowing what, once known, leaves nothing else to be known. It was a complete understanding of the essence of reality, akin to watering the root of a plant, making further watering of branches or fruits unnecessary. He became "sight-endowed," capable of seeing all-pervasively. The text draws a parallel with Mahatma Gandhi, who, without being a specialist, offered profound insights into various fields, highlighting Mahavir's omniscience as being even more fundamental and profound.

The Pillars of Mahavir's Philosophy: Anekanta

Mahavir's understanding of the vastness of reality led him to articulate its key characteristics:

1. Multiple Qualities: Every object possesses numerous qualities, like consciousness (knowledge, perception, happiness, vigor) and matter (form, taste, smell, touch).
2. Infinite Dharma (Attributes): Due to the existence of infinite objects, each object has infinite relative perspectives. An object is one thing from one viewpoint and another from a different viewpoint, possessing numerous attributes. This concept of Anekanta, the multi-faceted nature of reality, became the bedrock of Mahavir's entire philosophy.
3. Production, Decay, and Permanence (Utpad-Vyaya-Dhruvya): Every moment, an object gains something and loses something, yet a core aspect remains constant. This is illustrated by a flowing river or a written essay, which is constantly changing yet retains its identity.
4. Independence: Objects are independent and transform according to their inherent nature.

This comprehensive understanding of the nature of reality formed the foundation of Mahavir's thought. He recognized that we cannot perceive the entirety of any object simultaneously, just as only a portion of an iceberg is visible above water. We perceive only a fragment. Mahavir declared all substances, whether material or spiritual, to be equally vast and independent, a radical concept in an era where human equality was not even conceived. His actions, by welcoming people of all castes into his four-fold order (monks, nuns, laymen, laywomen), mirrored this philosophy.

Syadvada: The Linguistic Expression of Anekanta

The inadequacy of language to fully describe the vastness of reality led to Syadvada. Syadvada is not about "perhaps" or uncertainty; it signifies that a statement is true within a specific context and other perspectives also hold validity. The word "syat" (or "sia" in Prakrit) indicates that a particular attribute is definitively present, but other attributes also exist in relation to other contexts, which are not being mentioned. It signifies that much remains unsaid, promoting certainty and truth by acknowledging the multi-faceted nature of existence. Syadvada is the linguistic representation of Anekanta, bridging thought and speech.

Aparigraha and the Concept of Upadana and Nimitta

Anekanta, when applied to conduct, manifests as Aparigraha (non-possession). This understanding of reality led Mahavir to the concepts of Upadana (material cause/self-effort) and Nimitta (instrumental cause/external aid). An object is its own cause and material for its development or decay. Other objects are merely instrumental. Therefore, individuals are responsible for their own progress or decline.

Mahavir's principle of not interfering in another's domain, born from the understanding of their independence, is crucial. Interference, whether by causing or accepting it, leads to conflict and distance from liberation. Trying to be an Upadana for another is violence. This applies to family heads imposing their will, parents dictating their children's careers and marriages, or accumulating wealth with the intent of being an Upadana for future generations. Excessive possession stems from the desire to be an Upadana for others and is thus considered violence. While detachment from possessions can help detach the mind, the desire to be an Upadana for others is the root of excessive attachment.

The Role of Nimitta: Beyond Isolation

While discouraging being an Upadana for others, Mahavir does not advocate for isolation. Instead, he emphasizes the role of Nimitta (being an instrumental cause). We are Upadana for ourselves and Nimitta for others. This dual role is essential. Just as wood is Upadana and a carpenter is Nimitta for a table, both are crucial. A good carpenter cannot make a good table from bad wood, and good wood won't become a table without a carpenter. Trying to make a good table from bad wood is an attempt by the carpenter to be an Upadana, leading to conflict. We can guide others, but we cannot walk their path for them.

Mahavir's willingness to preach tirelessly after his enlightenment indicates he was not solely focused on self-realization. He desired to share his wisdom and became a Nimitta for the welfare of others. If he hadn't fulfilled this Nimitta role, he might not have achieved liberation or become a Tirthankara.

Freedom from Ego and Inferiority

By preventing us from being an Upadana for others, Mahavir saves us from ego. Conversely, by encouraging us to be Nimitta for others, he saves us from an inferiority complex. We are both distinct and connected, isolated in our own space yet opening into others. This balance prevents arrogance and the feeling of insignificance.

Mutual Interdependence and the Path to Liberation

The act of not being an Upadana for others is not a favor but their due. Not harming others is not a kindness but their right. Mahavir's journey began not from compassion but from a recognition of this mutual interdependence (Parasparopagraho Jivanam), as stated in the Tattvarthasutra. Failing to be a Nimitta for others is a disservice to our own role.

The path to fulfilling this dual role and achieving liberation lies in Samya-bodh (right understanding) of our dual role, which arises from a conscious and profound realization of the vastness, independence, and infinite nature of reality. This is known as Samyak-darshan (right faith/perception) and Samyak-gyan (right knowledge). True knowledge and perception naturally lead to Samyak-charitra (right conduct). Without conduct, purported knowledge is mere display or hypocrisy.

Jainism: A Religion of Practice, Not Just Theory

Jainism is not solely a religion of philosophical discussion; it emphasizes that mere knowledge is insufficient for liberation. It is a religion of life, not just scriptures. Mahavir, a man of experience and not just books, achieved truth through his own contemplation. Thus, his knowledge is intrinsically linked to life. Right knowledge naturally translates into right conduct, making the enlightened person their own proof. Jainism is a path for the seeker, not a follower. The truly enlightened know the truth; they don't create it or argue for it.

Understanding and Conduct

The text cautions against misinterpreting actions or intentions. What appears as a mistake might be due to the absence of true understanding or ego obscuring perception. While the outward actions of the enlightened can be imitated, their inner knowledge cannot. Many people perform actions without true understanding, and without Mahavir's wisdom, mere outward asceticism will not lead to liberation. This is why Jainism discourages outward ritualism.

The Triad of Right Faith, Knowledge, and Conduct

Mahavir's conviction lies in the unity of Samyak-darshan, Samyak-gyan, and Samyak-charitra. Without a proper understanding of reality and sincere faith in it, our conduct becomes a mere mask, leading to suffering and the constant stress of hiding our true selves. Only through this triad can we shed these masks.

Empowerment and Self-Reliance

Mahavir does not provide directives to those who possess this triad, seeing them as equal to himself. They have charted their own path to liberation. Mahavir's belief in individual agency is profound; he is not a fatalist. While acknowledging the inherent nature of things, he emphasizes individual effort. Bondage and liberation reside within us. We have the freedom to choose our path. We can overcome any karmic inertia if our soul is awakened. Change can be immediate, like turning around when lost or lighting a lamp to illuminate a dark room.

The Unbreakable Structure of Mahavir's Teachings

Mahavir's teachings are presented as a scientifically structured whole, where each part is interconnected. Taking a single sentence or teaching out of context is a disservice. His fundamental Anekanta perspective, stemming from the accurate recognition of reality, does not permit exclusive adherence to any single aspect.

Enduring Relevance in a Changing World

While many philosophies and ethical systems have become irrelevant due to the rapid pace of scientific advancement, Mahavir's teachings have grown increasingly relevant because they harmonize religion and science. His scientific perspective from 2500 years ago is still being explored by modern science. As science and scientific outlook develop, the relevance of Mahavir's teachings will only increase.

Despite the complexities of the modern world, changing economies, and altered processes, the fundamental nature of humans remains unchanged – driven by attachment, aversion, ego, and selfishness. Therefore, Mahavir's teachings continue to be relevant. He offers a perspective of leaving space for others, an internal effort to experience the existence of infinite, multi-faceted, and vast realities beyond ourselves. This self-realization naturally leads to the paths of truth, non-violence, non-stealing, non-possession, and celibacy, with qualities like forgiveness, humility, purity, and detachment becoming innate.

The Future and the Everlasting Relevance of Mahavir

The text concludes by anticipating a future marked by accelerated change, superficial comforts, and increased conflict, falsehood, violence, greed, intolerance, and mental distress. Despite this, Mahavir's teachings will not become irrelevant; rather, his need will be felt even more acutely. He offers a perspective of leaving "margins" for others, a self-realization that fosters a life of truth and ethical conduct, unifying the inner and outer self.