Mahavir Ka Adhyatmik Marg

Here is a comprehensive summary of the provided Jain text, "Mahavir ka Adhyatmik Marg" by Darbarilal Kothiya:

The text asserts that great souls like Lord Mahavir emerge at times when religion, society, and the nation are in decline. These individuals, through their extraordinary influence and fully developed supreme qualities and powers, are able to overcome such degradation and dedicate their lives to the welfare of the world.

Lord Mahavir is presented as such a Mahapurusha (great soul) who devoted every moment of his life to the well-being of humanity and preached the message of self-welfare to the world. At his time, there was a significant societal and religious discord. Religion had been replaced by sectarianism and casteism, with different sects and castes viewing each other as enemies. A fervent religious fanaticism was prevalent, comparable to the tensions between Hindus and Muslims today.

The text highlights the philosophical clash between the Vedic (Yajnik) and Buddhist traditions regarding violence. The Yajniks believed that violence sanctioned by the Vedas was not actual violence because the soul is eternal and indestructible; only the physical body, senses, and life force perish. They argued, "Vaidayiki himsa himsa na bhavati, ātmano nityatvāt" (Vedic violence is not violence, because the soul is eternal). They went to great lengths to support this view.

The Buddhists, in turn, argued from their principle of impermanence: "Sarvam kṣaṇikam satvāt" (Everything is momentary because it exists). Based on this, they countered, "Vaidiko himsa himsa astyeva ātmano' nityatvāt" (Vedic violence is indeed violence because the soul is momentary, it dies and is destroyed). This philosophical debate led the Yajniks to develop strategies of deceit and logical traps to defeat the Buddhists, though they ultimately failed.

Witnessing these complex and unjust situations for 30 years, Lord Mahavir became disheartened and his soul was agitated. Unable to tolerate the inequalities and atrocities any longer, he renounced all worldly pleasures. He neither married nor ruled, nor enjoyed the luxury of an empire. The text suggests that someone dedicated to the welfare of the world cannot be drawn to sensory pleasures; one must choose between enjoying pleasures or alleviating the suffering of the people.

Lord Mahavir, detached from the world, body, and sensual pleasures, first focused on perfecting himself. He understood that in his incomplete state and with the power of an empire, he could not truly benefit the world. He realized that while imperial power could stop immediate acts of Vedic violence, its impact would be limited to the body, not the soul. The influence of an order is physical, while the impact of a sermon is on the soul and is lasting. Therefore, Lord Mahavir chose to cultivate self-power over imperial power. After 12 years of rigorous asceticism, he attained perfection and became known as Omniscient.

Lord Mahavir then began to resolve these societal conflicts by introducing the principle of Syadvada (Anekantavada), the doctrine of manifold aspects or relativity. This doctrine provided a unifying approach and effectively refuted extreme viewpoints. The text argues that the eternality or impermanence of the soul alone cannot justify or prohibit Vedic violence. There is no inherent connection between eternality and the sanctioning of violence, or between impermanence and the prohibition of violence. It's incorrect to say that because the soul is eternal, Vedic violence is not sinful or is valid, nor is it correct to say that because the soul is impermanent, Vedic violence is sinful and prohibited. Eternality and impermanence are mutually opposing.

The text explains that the soul is both eternal and impermanent. The conscious soul-substance exists in all states and is not destroyed. However, its states or modes (paryayas) change, are destroyed, yet these modes cannot be separated from the soul-substance. Therefore, they are inseparable (abhinna) and appear distinct from the soul-substance, making them also distinct. The killing of animals in sacrifices (yajna) is indeed violence (himsa) because when the body is destroyed, the soul is also destroyed. Just as oil is pervading in sesame seeds, the soul pervades the parts of the body. This is why pain is felt when a finger is cut. The meaning of violence is the killing of a living being, not just destruction. Hence, the term violence is not used for inanimate objects.

The text clarifies that animal sacrifice in Yajnas is a deliberate act of violence, akin to that performed by professional butchers. While violence occurs in everyday life activities like building homes, supporting families, or earning a livelihood, this is considered permissible for a householder and is often unintentional. However, deliberate and intentional violence committed under the guise of religion in Yajnas is unjustifiable and invalid. Furthermore, the text states that violence prescribed in the Vedas is not dharma (righteousness) and causes suffering. Violence is committed with attachment and aversion. Violence has never been and will never be dharma. Ahimsa (non-violence) is the inherent nature of the soul and is the path to liberation from the ocean of existence. Any religious scripture that advocates violence is not a book of dharma but is written by one-sided people to deceive the masses.

Therefore, animal sacrifice in Yajnas is not dharma. Instead, the text proposes performing a different kind of sacrifice: transforming one's inner soul into a sacrificial pit, igniting the fire of meditation, fanning it with the wind of self-control over the senses, and offering the fuel of negative karma. Sacrificing the passions (kashayas) that destroy dharma, artha (wealth), kama (desire), and moksha (liberation) by chanting mantras of equanimity is the prescribed sacrifice by the wise. This "self-sacrifice" is the direct path to liberation from karma. Animal sacrifice is not the path to freedom from karma but rather leads to entanglement and unfortunate destinations.

The text further states that the Buddhist concept of the soul being completely momentary is contradicted by direct perception, as all things appear stable and substantial. Based on the principle that "that which does not exist cannot be produced, and that which exists cannot be destroyed," if the soul has existence, it cannot be completely destroyed. Even if its modes are destroyed, its substance remains. Thus, Vedic violence cannot be prohibited based on the soul's impermanence; it can only be prohibited in the manner described above.

In conclusion, Lord Mahavir resolved numerous such complex problems and guided the world towards the righteous path through equanimity. The text credits Mahatma Gandhi with following Lord Mahavir's principles and leading the entire nation. Truth and non-violence are presented as inherent glories of the soul, which have been forgotten. The light of truth and non-violence shown by Lord Mahavir is eternal, and humanity should strive to attain it with complete morality. We must be grateful to Lord Mahavir and diligently follow his ideals, principles, and teachings.