Mahavir Ka Samyawad - Book Summary

Here's a comprehensive summary of the provided Jain text, "Mahavir ka Samyawad" by Paripurnanand Varma, focusing on its explanation of Jain principles in relation to communism:

The book "Mahavir ka Samyawad" by Paripurnanand Varma explores the concept of communism and asserts that Lord Mahavir's teachings offer a superior, more humane, and complete form of what is commonly understood as communism.

The author begins by tracing the origin of the term "socialism" to Pierre Leroux in 1838 and the development of its active form through figures like Saint-Simon, Thomas Paine, William Godwin, and the foundational outlines by Fourier and Robert Owen. However, the text emphasizes that the modern, often-discussed "communism" solidified with the 1848 manifesto by Karl Marx and Friedrich Engels. The author notes that because this modern communism excludes God, some believe Jainism is closer to its principles.

However, the text strongly criticizes modern communism by quoting prominent Western thinkers. German poet Heinrich Heine (1797-1856) is cited as calling it a "messenger of hunger, envy, and death," a sentiment the author believes remains true. American pastor F.D. Huntington (1819-1904) described it as a "blind hunger for freedom and equality," while British poet Ebenezer Elliott (1781-1849) characterized it as someone who "takes your rupee by giving his own paisa." The author chooses to avoid further commentary on contemporary political views.

The core argument of the book is that Mahavir's concept of samyawad (equality/communism) is free from all these defects. The author elaborates on Mahavir's teachings that embody this ideal:

Universal Sentience and Non-Violence: Mahavir's assertion that "every being has life, possesses a soul," and the directive to "not harm anyone" and "consider everyone equal" ("Jivo aur jine do" - Live and let live) forms the bedrock of his approach.
Non-Accumulation and Generosity: Teachings like "do not accumulate wealth," "practice aparigraha (non-possession)," "wealth is meant to be given," "abandon pride in prosperity," "donate," and "distribute your wealth" directly address the equitable distribution of resources, a key tenet of communism.
Honesty and Ethical Conduct: Mahavir's emphasis on not appropriating anything from anyone, either by thought, word, or deed, and not causing suffering, encapsulates the ethical foundation of this equitable system.
Distinction from Violent Communism: The text posits that snatching another's property is "temporary communism" and "violent communism." In contrast, Jain communism is characterized by non-violence, where the greatest victory is in conquering oneself, and wealth is shared for use by others.
Inner Peace vs. External Conflict: The author contrasts the "struggle" and "uproar" of modern communism with the peace and happiness found in Mahavir's teachings. Modern communism is labeled as a "conflict-based ideology" that brings only unrest.
Inability to Harm the Devoted: A follower of non-violence (ahimsa) and syadvada (multi-sidedness of reality) cannot be an appropriator.
The Spirit of Samatva: The text connects Mahavir's "samabhav" (equanimity) with the "samatva" (equanimity) described in the Bhagavad Gita, identifying them as the true essence of communism.

The book then delves into specific Jain concepts that support this view:

Self-Control and Inner Strength: Mahavir's teachings on controlling one's mind, speech, and actions (man-yog, vachan-yog, kaya-yog) are considered inviolable and the basis for spiritual attainment. The text explains the two types of experiences (abhisandhi-bhog and anabhisandhi-yog) as manifestations of consciousness.
Conquering Desire: The text quotes Mahavir's powerful statement: "Nirmamo nirahankaro nissango chattagaravo. Samo yo sab bhuesu tasesu thavareu ya." This translates to: "He who is free from possessiveness, ego, detachment, and arrogance, and is equanimous towards all beings, mobile and immobile, becomes a sage."
The Futility of Wealth: The author highlights Mahavir's observation that even countless mountains of gold and silver are useless to a greedy person, as desire is as boundless as the sky. The lines "Dhanne na kim dharmadhuradhigare" (What good is wealth for the carrier of religious duty?) and "Na ettaasaye param" (There is no limit to this) emphasize that true fulfillment comes not from material possessions but from spiritual pursuits and not troubling others.
The Destructive Nature of Desire: Mahavir's teachings liken desire and attachment to "venomous serpents" and poison. Those who crave pleasures, even without indulging, fall into a state of suffering.
The Importance of Right Thought: The book stresses that right thought (sadvichar) is essential in Jain ethics. The text acknowledges the scientific basis for understanding the interaction of soul and matter, as explained in Jain philosophy, and notes that those who strive to understand these principles will accept their validity regardless of their religious affiliation.
The Power of Inner Conviction: The author points out that Jainism considers even the thought of a wrong deed as sinful and a cause for bondage. Modern legal systems emphasize intent, and Buddhism views sensual pleasures as harmful. The text notes that "hidden virtues" are valuable as they are practiced without anyone's knowledge.
The Universality of Jain Principles: The book argues that Mahavir's teachings are like a victory song for the liberated soul who has achieved freedom in this world. The author quotes Dr. Felix Valyi, who states that Mahavir's example demonstrates how the human mind can be controlled and disciplined to reach the highest intellectual and spiritual limits within a single lifetime.
Ancient Origins and Enduring Relevance: The text asserts the ancient roots of Jainism, citing scholars like Jacobi and Keith who place Parshva, Mahavir's predecessor, in historical contexts. It also mentions references from Jain scriptures like the Jain Purana, highlighting the continuous tradition and Mahavir's role in refining it. The author calls Mahavir a "boon of Kali Yuga" and pleads for his guidance.
The Foundation of a Moral World: The author concludes by quoting Dr. Alfred Parker, who views Mahavir's principles as the highest expression of human duty. The great law of ahimsa is presented as the most powerful, foundational principle for creating a moral world for the welfare of humanity. The text also emphasizes the modern rediscovery of the importance of introspection and solitude for reaching the true essence of things.

In essence, "Mahavir ka Samyawad" argues that Lord Mahavir's teachings provide a blueprint for a truly egalitarian and peaceful society, rooted in self-control, non-violence, generosity, and detachment from material possessions, offering a stark and superior alternative to the often destructive and conflict-ridden ideologies of modern communism.