Mahavir Ka Jivan Aur Darshan

Here's a comprehensive summary of the provided Jain text, "Mahavir ka Jivan aur Darshan" by Sagarmal Jain, in English:

This text, "Mahavir ka Jivan aur Darshan" by Dr. Sagarmal Jain, delves into the life and philosophy of Lord Mahavir, positioning him within the broader context of intellectual and spiritual awakening in ancient India. The author highlights that Mahavir, along with Buddha, emerged during a time of significant intellectual ferment, where Upanishadic seers were presenting new philosophical ideas.

The central theme of the text is to understand Mahavir's unique contribution. Dr. Jain argues that no great personality exists in isolation from their era's circumstances. Both Mahavir and Buddha faced two primary challenges: ideological conflict and the eroding of human dignity and values. Mahavir's core mission was to reawaken humanity to its forgotten greatness and inherent dignity.

The author encapsulates Mahavir's philosophy in two key aspects: breadth and generosity in thought, and rigor and strictness in conduct. While his intellectual perspective was exceptionally liberal, tolerant, and inclusive, his ethical and behavioral principles were intensely disciplined.

The text probes the apparent paradox of Mahavir's renunciation. Born into a royal and prosperous family, he abandoned all material comforts to embrace a life of asceticism. The author clarifies that this decision wasn't driven by the belief that salvation could only be attained through asceticism, as Mahavir himself stated in the Acharya Sutra that religious practice can occur in villages or forests. Instead, Mahavir renounced worldly life knowing the suffering in the world and with the intent to liberate humanity from pain and sorrow. He aimed to establish a personal example that individuals could follow to contribute to the welfare of humanity.

A crucial point is raised regarding the necessity of asceticism for universal welfare. Dr. Jain asserts that an individual deeply attached to personal interests, family well-being, and self-serving motives cannot effectively serve the greater good. Unless one rises above personal desires and interests, the creation of collective well-being is impossible. This necessitates transcending personal ambitions, ego, and the sense of "mine." Mahavir, like Buddha and other great figures, emphasized rising above worldly desires, passions, and aversions, and dissolving the bonds of attachment and possessiveness.

A significant portion of the text focuses on Mahavir's intellectual liberalism. The author contends that societal conflicts can only be resolved through intellectual open-mindedness, which requires relinquishing attachment to one's own ideas. Mahavir never claimed to be introducing a new religion or novel principles. He humbly stated that religion is expounded by virtuous individuals in a state of equanimity. His teachings, as found in the Acharya Sutra, emphasize that all enlightened beings, past, present, and future, convey the same message: "Do not cause harm or suffering to any living being." This, he declared, is pure, eternal, and everlasting dharma.

The author strongly advocates for understanding Mahavir beyond the confines of a specific religion or sect, asserting that doing so would be a disservice to him. He expresses surprise when learned individuals claim Mahavir as the founder of Jainism, pointing out that the term "Jain" is not found in historical records before the 6th century BCE. When asked for his identity, Mahavir identified himself as a Shraman (ascetic) and Nirgrantha (unbound). He defined a Nirgrantha as one who is a witness to their own mind, someone who observes their thoughts, afflictions, and desires without attachment. Mahavir's spiritual journey began with introspection and self-examination. His core teaching was for individuals to look within and understand themselves, as this is the path to spiritual development. The essence of Mahavir's life and teachings is encapsulated in the call to become a knower and a seer. From this vantage point, through self-analysis, one can understand personal and societal problems. The author laments that people today often mask their inner "garbage" of desires and passions with superficial adornments, poisoning their lives and social environments. Mahavir's teaching reiterates that without transcending desires and passions, one cannot achieve universal welfare.

The text highlights Mahavir's twelve and a half years of rigorous penance, during which he remained largely silent, and some traditions even suggest he continued this silence afterward. In contrast, the author notes that modern times are characterized by excessive speech and limited action. Mahavir's philosophy was that if one purifies their life, their very existence speaks volumes, rendering verbal sermons unnecessary. The author laments the current situation where lives do not reflect the teachings, and only sermons are delivered.

The author believes that Mahavir's comprehensive and liberal vision cannot be fully appreciated by confining him within the framework of Jainism. He suggests that both Mahavir and Buddha have suffered injustice as certain groups have claimed them exclusively, leading others to distance themselves. He argues that the ancient forms of Jainism and Buddhism reveal that Mahavir and Buddha are part of the same ancient Indian Rishi (sage) tradition. This tradition is reflected in Vedic Upanishads, Jain texts like Rishabhasita and Uttaradhyayana, and Buddhist texts like Theragatha and Sutta Nipata.

Dr. Jain recounts his personal experience of studying Rishabhasita, a Prakrit text that was once part of Jain Agam literature but has been neglected even by Jains for centuries. This text contains the sayings of Rishis from the Nirgrantha tradition, including Parsva and Mahavir, as well as figures from the Upanishadic tradition (Narada, Aruna, Uddalaka, Bharadvaja) and the Buddhist tradition (Vajjiputta, Sariputta, Mahakashyapa), and other ascetic traditions (Mankhaliputta Gosala, Sanjaya Belatthiputta). The text uses the epithet "Arhat" for all these figures. The author emphasizes that the text itself, free from sectarian bias, demonstrates the intellectual liberalism Mahavir espoused. He suggests that Mahavir, like many great figures, became enclosed by his followers, leading to a disconnect with other segments of society. To truly understand the liberal consciousness of Indian thought, one should study texts like the Upanishads, Rishabhasita, and Theragatha impartially. He cautions against the misconception that all "Theras" in Theragatha are Buddhist or all Rishis in Rishabhasita are Jain. He points to "Vardhamana Thera" in Theragatha, who is identified as a Lichhavi son, and questions if this means Vardhamana was a Buddhist disciple, suggesting that ancient literature offers a broader perspective.

The text reiterates that Mahavir and Buddha were born into an era of diverse philosophical thought. They both faced the question of how humans should perceive truth amidst various viewpoints. Mahavir proposed that all statements can be true from their respective perspectives or contexts, thus advising against labeling any as false. Buddha, on the other hand, suggested avoiding the complexities of these views as they do not aid in liberation from suffering. While one emphasized rising above these viewpoints, the other sought to weave them together.

The Sutrakrutanga Sutra quotes Mahavir as saying that those who praise their own opinions and condemn others, and distort the truth, will continue to cycle through existence. The author laments that conflicts in the name of religion are prevalent today, questioning whether religion itself is the cause or if people misunderstand its essence. He argues that people wrongly identify religion with rituals, customs, or individuals. Mahavir's dharma, he states, resides in a pure mind and in simplicity and straightforwardness of the heart. Dharma, according to Mahavir, is the pursuit of equanimity and balance, and any effort to free individuals from stress and to eliminate tension and conflict in personal and social life is indeed dharma, regardless of whether it is labeled Jain, Buddhist, or Hindu. All great men, he concludes, propagate this essence of dharma.

The text concludes by urging readers to understand Mahavir by observing his rigorous personal discipline, his struggle against desires and passions, and by embracing his intellectual liberalism and aspiration for universal welfare in their own lives. This, the author believes, is the way to truly comprehend Mahavir. The principle of Anekanta (non-absolutism) is presented as a key to avoiding dogmatism. Just as the sun illuminates all doors that are open, truth will illuminate those whose minds are open. "My truth" is considered the greatest delusion by Mahavir. The author praises Mahavir for his teachings that are universal and not bound to any personal claim. The text highlights Ahimsa (non-violence) and Anekanta as the two wheels of the chariot of dharma, propelling it forward. Finally, the author emphasizes that Mahavir's philosophy advocates for transcending desires in personal life, controlling vices, and striving for universal welfare in social life, ultimately aiming to resolve conflicts and achieve equanimity.