Mahavir Ka Samanvayvad Aur Vishwakalyan - Book Summary

Here's a comprehensive summary in English of the provided Jain text, "Mahavir ka Samanvayvad aur Vishwakalyan" by Kokila Bharatiya:

The book, "Mahavir ka Samanvayvad aur Vishwakalyan" (Lord Mahavir's Philosophy of Coordination and World Welfare), authored by Dr. Kokila Bharatiya, delves into the profound teachings of Lord Mahavir, highlighting his philosophy of integration and its relevance to global well-being.

Core Theme: Coordination (Samanvayvad) for World Welfare (Vishwakalyan)

The central premise of the book is that the ultimate goal of human life is Nirvana, liberation. Lord Mahavir provided the answer to achieving this: discipline of the soul. He taught that conquering one's inner self leads to conquering the world and freedom from all suffering. For liberation, lasting peace, self-upliftment, and the welfare of both oneself and others, a spirit of coordination and integration is essential. Lord Mahavir is presented as a living embodiment of this philosophy in all aspects of life – religion, conduct, behavior, and thought. He skillfully integrated the internal and external, the personal and social, offering solutions to every problem and guiding humanity towards peace and welfare.

Mahavir's Internal Revolution and Universal Love:

The text emphasizes that Lord Mahavir fought his internal battles, conquering desires, passions, violence, falsehood, pride of birth and accomplishment, hypocrisy, inequality, greed, and attachment. By overcoming these, he attained Nirvana and the exalted status of divinity. His deep-seated belief in "Atmavats Sarvabhuteshu" (all beings are like one's own self) is highlighted. He understood that while everyone seeks happiness, most remain unhappy. His life's mission was to discover how to achieve happiness for all by making others happy, without causing them suffering. This quest led him to profound, crystal-clear knowledge, illuminating solutions for every worldly problem.

Addressing Societal Ills and the Principle of Equality:

At the time of Mahavir's advent, society was plagued by a rigid caste system based on birth, leading to widespread inequality. Religion was being overshadowed by sectarianism. Violence was rampant, alongside a spectacle of luxury, pleasure, and immorality. In this context, Mahavir's principle of equality – no one is high, no one is low, all are equal – brought about a revolutionary change. The welfare of all living beings was his sole aim and his true religion. He emphasized mental freedom and the importance of courageous inquiry, spreading messages of happiness, peace, prosperity, and contentment through his philosophy of coordination.

Sects and the True Nature of Dharma (Religion):

Quoting the Dashvaikalik Sutra, the book defines dharma as that which is auspicious and beneficial for all beings. The text clarifies that "Vatthu Bhavo Dhammo" – Dharma is the inherent nature of a thing. Just as water is cool, fire is hot, sugar is sweet, and salt is salty, the soul's inherent nature is knowledge, perception, and virtuous conduct, leading to bliss. Living in accordance with one's true nature is dharma. Mahavir did not praise any particular sect; his sole objective was to see all beings happy. He asserted that the religion that ensures the welfare of all beings is the true religion, quoting the Bhagavati Sutra: "Whatever welfare exists in heaven and on earth, all that is provided by Dharma." True religion is beneficial to all, not one that is violent, rigid, or artificial.

Coordination in Conduct (Acharan):

Conduct (Acharan) is defined as living within boundaries and principles. The principle of "As you wish others to behave towards you, so you should behave towards others" is central to Mahavir's philosophy of behavioral coordination.
His aspiration was to achieve "Mittī Me Savvabhuteshu, Vairam Majham Na Kenai" (Friendship with all beings, enmity with none).
To eradicate societal inequality and the fire of exploitation, and to establish world brotherhood and peace, Mahavir advocated for social harmonization through the principle of equality (Samata) – treating everyone with equal regard and feeling.
He articulated the Anuvratas (vows): Ahimsa (non-violence), Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy/chastity), and Parigraha-Pariman (limitation of possessions).
He also expounded the Dasha Dharma (ten virtues): Kshama (forgiveness), Mardava (gentleness), Arjava (honesty), Shaucha (purity), Satya (truth), Samyama (restraint), Tapas (austerity), Tyaga (renunciation), Avinchan (non-possession), and Brahmacharya (chastity).
The twelve Anuprekshaas (meditations) – Anitya (impermanence), Asharan (helplessness), Sansar (cycle of birth and death), Ekatva (oneness), Anyatva (otherness), Ashuchi (impurity), Asrava (influx of karma), Samvara (cessation of karma), Nirjara (shedding of karma), Lok (universe), Bodhi Durlabha (difficulty of attaining enlightenment), and Dharma (religion) – form his integrated ethical code, a timeless path to peace, welfare, and liberation.
"Sarvabhutatatmabhuta" – accepting all beings with a sense of self – was his social coordination. He believed everyone has the potential to become divine, thus advocating for treating all as oneself.
His concept of "Jiyo Aur Jine Do" (Live and Let Live), the essence of not causing suffering to others, is the highest example of his behavioral coordination.
He presented the Chaturvidh Sangh (monks, nuns, laymen, and laywomen) as his social structure, devoid of casteism. He asserted that one is not born a Brahmin, Kshatriya, Vaishya, or Shudra, but becomes so through their actions (Karmuna).
The book notes that modern socialist ideology is based on Mahavir's principle of equality.

Ahimsa (Non-violence) as the Core of Coordination:

Mahavir's Ahimsa is for the welfare of all living beings and is a universal, coordinated ethical code, a blueprint for world friendship and peace. Secularism is its foundation, and truthful perception is its support.
He defined Ahimsa as avoiding harm not just in action, but also in thought, word, and deed. Even the thought of harming others is violence.
A true non-violent person sees internal equality by bridging external differences in body, senses, appearance, caste, wealth, religion, etc.
The book states that one who doesn't see inner equality, viewing oneself as superior or inferior, creates inequality, which inevitably leads to violence.
To practice Ahimsa, equanimity (Sam-bhava) – absence of attachment or aversion, attraction or repulsion – is essential. This is the essence of coordination.
The text cautions against inflicting pain, referring to the Dashvaikalik Sutra which advises against calling someone blind, impotent, or sick by their condition, as causing pain through speech is violence. Thus, Mahavir emphasized control over speech.
He advised against acts causing harm like cruelty to family and animals, binding, overloading, beating with whips, piercing ears/noses, etc., as transgressions against the vow of Ahimsa.

Satya (Truth):

Truth is defined as expressing what is, in a way that is beneficial and pleasing to others.
Mahavir proclaimed that truth is the root of fame, the basis of trust, the gateway to heaven, and the ladder to liberation.
He believed that the inherent nature of the soul is truthful, and children are naturally truthful. Lies are taught.
He suggested that if humans consistently spoke the truth, they and others would be happy. A world adopting Mahavir's truthfulness could move towards global peace and welfare.
He advocated for purity of means for a noble goal, inspired by Mahatma Gandhi's satyagraha.
He stated that difficulties in speaking truth arise from our own inner impurities, which can be overcome by speaking the truth.

Control over Speech (Vani Par Samyam):

The book emphasizes that harsh words cause lasting pain and foster enmity, leading to destruction, while controlled speech is a practical aspect of coordination.
Mahavir's advice on controlling speech is exemplified by the quote: "For oneself or for others, whether out of anger or fear, do not cause violence or speak untruth, nor have others speak it."
Speech should be truthful, pleasant, and beneficial, free from bitterness.

Astehya (Non-Stealing) and Control over Possessions (Parigraha Pariman):

Mahavir declared that the sole reason for the world's restlessness is the desire for accumulation (Parigraha). This includes attachment to any object, not just material possessions.
He stated that one who collects, or causes others to collect, living or non-living things, is not freed from suffering.
He advised moderation in accumulation for worldly life, stating that controlling desires through limiting possessions elevates one morally and spiritually, leading to a life of happiness and peace.
He considered non-possession essential from personal, societal, and spiritual perspectives for world welfare.
The book highlights the tendency towards greed, hoarding, profiteering, black marketing, and corruption, which have created widespread anxiety and immorality.
Mahavir's teachings on non-stealing included preventing the desire for another's property, instigating others to steal, making or obtaining tools for theft, buying or selling stolen goods, violating state laws, accumulating wealth secretly, etc. The text suggests that curbing these tendencies would resolve many problems and lead to an easy economy.

Control over the Body (Sharir Par Samyam):

Restraint of the senses and austerity are means to refine the soul.
Mahavir's saying, "One does not become a monk by shaving the head, a Brahmin by chanting 'Om', a sage by living in the forest, or an ascetic by wearing Kusha grass clothes," emphasizes that true spiritual attainment comes from equanimity (Samata), celibacy (Brahmacharya), knowledge (Jnana), and austerity (Tapas).
He stressed that one should not take anything, even something small like a tooth-cleaning twig, without the owner's permission, nor should one cause others to do so or approve of it. This act of taking without permission is theft, and the mere desire for another's property is also considered theft.

Brahmacharya (Celibacy/Chastity):

Brahmacharya is presented as the root of austerity, self-restraint, knowledge, perception, conduct, and humility. Those who practice it are revered even by deities.
For householders, Mahavir advocated satisfaction with one's own spouse and honesty towards them. This protects societal morality and ensures social order. It also protects health by moderating sensual desires.
Brahmacharya is described as eternal and as taught by the Jinagamas. Mahavir's most significant quality was his infinite energy and his control over mind, speech, and body. This is an unparalleled example of coordination in conduct.

Anekant (Many-Sidedness):

Anekant means viewing a subject from all angles. Every object has infinite qualities.
Examples are given of water being life-giving but poisonous to cholera patients, and milk being beneficial but fatal to those with diarrhea. Ram was Dashratha's son, Lav and Kush's father, and Sita's husband – demonstrating multiple facets within one entity.
This understanding is the objective of dharma and philosophy, and it is Mahavir's Anekantavada.
The book states that the lack of coordination, particularly the lack of acceptance of others' perspectives, is a major cause of conflict in families, societies, religions, and nations.
Anekantavada is the "concrete" that can bind all fragments, the "cool water" that can extinguish the fire of unrest, and the "bridge" that connects shores. It is the "formula of equation" that can resolve all global problems.
The text criticizes Ekantavada (one-sidedness) for promoting violence, unrest, and terrorism, while Anekant fosters peace, welfare, and non-violence.
It asserts that collective life based on insistence, bias, and one-sided viewpoints can never be peaceful or happy.
The book concludes by comparing the soul-awakening teachings of Jainism to a mirror, urging self-introspection to remove inner impurities, a lesson learned from the mirror itself.

In essence, the book "Mahavir ka Samanvayvad aur Vishwakalyan" presents Lord Mahavir's philosophy of coordination as a comprehensive and universally applicable approach to achieving individual liberation and global peace and prosperity, emphasizing the interconnectedness of all aspects of life and the transformative power of inner discipline and ethical conduct.