Mahavir Ka Vyavaharik Drushtikon

Here is a comprehensive summary of the Jain text "Mahavir ka Vyavaharik Drushtikon" by Kanakprabhashreeji, based on the provided pages:

The text, "Mahavir ka Vyavaharik Drushtikon" (Mahavir's Practical Perspective), authored by Sadhvipramukha Kanakprabha, emphasizes the practical and worldly aspects of Jain philosophy as taught by Lord Mahavir. It explores the interplay between the ultimate reality (Nishchay) and the conventional reality (Vyavahar), highlighting the importance of practical conduct in spiritual and social life.

Key Concepts and Themes:

• Anantadharma and Syadvada: The text begins by stating that every object possesses infinite characteristics. While Syadvada (the doctrine of anekanta or manifold aspects) provides a means to understand these infinite, even contradictory, properties through limited perception, it's not always practically feasible to grasp all of them at once. Therefore, Nayavada (the doctrine of standpoints) or Sadavada is presented as a practical tool. This allows for the understanding and assertion of desired aspects of an object without negating its other, undesired characteristics.

• Nishchay (Ultimate Reality) and Vyavahar (Conventional Reality): This is a central theme. The text explains that Nishchay and Vyavahar are two crucial facets of thought, recognized by various philosophical schools. Jainism terms them Nishchay and Vyavahar, Buddhism calls them Paramartha Satya and Lokasamvriti Satya, and Sankhya philosophy refers to them as Parabrahma and Prapancha.

  • Distinction and Unity: In the language of Syadvada, Nishchay and Vyavahar are distinct yet co-exist within an object, implying a form of non-duality. Nishchay is the intrinsic, subtle, and inner essence of an object, while Vyavahar is its external, gross, and physical aspect. This difference in nature creates duality, yet they are not identical.
  • Relationship: Nishchay is the ultimate goal (Saadhya), and Vyavahar is the means to achieve it (Saadhan). Vyavahar is like the winding path to reach the high peak of Nishchay. Nishchay is the fruit's taste, while Vyavahar is the process of its growth and preservation (the outer peel). Nishchay is the destination, and Vyavahar is the track that enables travel.

• Importance of Vyavahar in Life:

  • Incomplete State of Life: While in the state of perfection (Saadhyavastha), one becomes entirely absorbed in Nishchay, during the process of spiritual practice (Saadhanakaal), Nishchay and Vyavahar are intertwined. The text stresses that Vyavahar, though seemingly less important after the goal is achieved, is indispensable in the incomplete state of life. One cannot progress without it.
  • Not Deception, but Skillful Presentation: Vyavahar is not about deception or trickery but about presenting reality with intelligence, discretion, and artistry. It is the artistic aspect of life. Just as truth and well-being require beauty, actions without art are incomplete, and Vyavahar fulfills this.
  • Social Necessity: While an individual alone might not need extensive Vyavahar, it becomes essential in society due to interactions and interdependence.

• Consequences of Lacking Vyavahar: The text quotes a poet stating that someone who has acquired vast knowledge but lacks worldly understanding is like a foolish emperor. It also highlights the saying, "Though pure, that which is contrary to the world should not be practiced." This elevates the importance of worldly behavior, sometimes even above one's personal conviction if it conflicts with societal norms. A person adept in Vyavahar finds unexpected success, while an unskillful one faces constant failure. The author quotes that "the greatest curse of life is being impractical."

• Practical Guidance for Monks (Bhiksacharya - Alms Round): A significant portion of the text details the practical guidelines Lord Mahavir provided for monks during their alms round (Bhiksacharya), drawing from the Dasavaikalika Sutra. These guidelines are presented as examples of Vyavahar in action, often with a focus on maintaining dignity, avoiding suspicion, and upholding the Jain tradition.

  • Timeliness: Monks should go for alms only at the appointed time ("Kale kalam samachare"). Going at the wrong time can lead to criticism and distrust.
  • Composure: Monks should remain calm and not hurried while going for alms. Haste can violate the principle of careful movement (Eyi Samiti) and lead to a lapse in judgment.
  • Pace: Monks should walk at a slow pace, as a fast pace can lead to misunderstandings among people (e.g., suspicion of competition or greed). They should also avoid walking with arrogance.
  • Avoiding Suspicious Locations: Monks should not look at windows, doors that have been rebuilt, gaps between houses, or water sources, as these could raise suspicions of theft or misconduct.
  • Avoiding Secluded Places: Monks should not enter secret or secluded places of royalty, wealthy individuals, or guards, as these can be places of distress and might lead to false accusations of abduction or espionage.
  • Avoiding Condemned Households: Monks are instructed not to beg from households that are condemned or disgraced, whether temporarily (e.g., house of mourning) or permanently. The text suggests this prohibition is likely due to the increasing influence of Vedic traditions and the need to maintain the dignity of the Jain order, not due to an inherent flaw in the followers of those households.
  • Modest Gaze: Monks should not look with desire, especially at fellow monks or nuns. This is for both spiritual (preserving celibacy) and social reasons (avoiding public suspicion). They should also not stare with wide eyes into houses, as this can imply greed or ill intent.
  • Dwelling Space: Monks should not enter areas forbidden or unknown to the householder. They should stay in the known or accepted areas. Bathrooms and toilets are also forbidden.
  • Disposal of Undesirable Items: If undesirable or inedible water is received, monks should not discard it carelessly but take it to a secluded, clean place and dispose of it gently, avoiding pollution. This reflects civility and hygiene.
  • Eating and Etiquette: Monks should generally eat in their monastery. If eating elsewhere, they should do so with other monks or in a secluded place, not like beggars. If stones or thorns are found in food, they should be removed discreetly and not spat out openly.
  • Respect for Seniors: Upon entering the monastery, monks should purify their feet and announce their presence. They should greet their Guru with folded hands and reverence. This is considered Upachar Vinay (conventional etiquette) and falls under Lokopachar Vinay (worldly etiquette).
  • Sharing and Offering Food: Monks who go for alms should offer the food to their Guru. If the Guru doesn't accept it, they should offer it to guests, the sick, the ascetic, or the young/old. If the Guru instructs them to invite other monks, they should do so respectfully.
  • Respect for All Monks: The text emphasizes that disrespecting even one monk is disrespecting the entire order, and honoring one is honoring all.

• The Importance of Timeliness and Order: The principle "Kale kalam samachare" (act at the right time) is extended to all aspects of a monk's life. Regularity prevents haste, stress, and ill health. Mahatma Gandhi is quoted saying that it's not the workload but disorganization that destroys a person. Orderliness in actions leads to mental stability and well-regulated external behavior.

• Speech and Behavior:

  • No Idling or Gossip: Monks should not sit in households or engage in conversations unnecessarily.
  • Proper Standing: When receiving alms, monks should not lean on doors or frames, as this can lead to accidents or appear undignified.
  • Respect for the Needy: When entering a house, if there are other beggars or ascetics at the door, monks should not push past them or stand directly in front of them, as this can create animosity or lower the prestige of the Jain order.
  • Community Alms: Monks should practice community alms, collecting from various households without discrimination, to avoid promoting caste distinctions or appearing to reject certain people.
  • Prudent Speech: Monks should speak minimally and judiciously, especially when encountering guests. They should not reveal all they have seen or heard, which is rooted in non-violence and fosters harmonious social relationships.
  • Controlling Emotions: Monks should avoid complaining if they don't receive desired food or items. They should abandon anger, pride, deceit, and greed, as these emotions destroy love, discipline, friendship, and well-being respectively.
  • Seeking Knowledge: Monks should approach knowledgeable seniors for guidance and ask questions to clarify their understanding.
  • Respectful Seating and Demeanor: When with their Guru, monks should sit attentively and respectfully, not too close or too far. They should listen attentively and speak only when necessary.
  • Respectful Interaction with Guru: Disciples should not sit directly beside, in front of, or behind the Guru, nor should they touch knees. This is to avoid disturbing the Guru's concentration, showing disrespect, or obstructing the view of other disciples.
  • Interruption and Gossip: Monks should not interrupt conversations or speak out of turn. They should avoid gossiping or revealing the faults of others.
  • Clear and Respectful Speech: Speech should be clear, audible, and polite. Unclear speech leads to misunderstandings and frustration.
  • Respect for Fellow Monks: Monks should not mock fellow monks who might mispronounce words or make errors in speech.

• Vinaya (Discipline and Etiquette): The text defines Vinaya as the root of Dharma and Moksha as its ultimate fruit. It highlights Upachar Vinay (conventional etiquette) as crucial for maintaining harmonious relationships within the monastic community and society. This includes actions like standing up for elders, folding hands, offering seats, and serving them. This outward etiquette is the foundation for inner discipline.

• Understanding the Guru's Will: A disciple should be perceptive and understand the Guru's intentions even from subtle gestures or glances, acting proactively to fulfill their needs. This demonstrates a deep understanding and dedication to the Guru's teachings.

• Conclusion: The text concludes by reiterating that while Nishchay is the pure self, Vyavahar is the body. Nishchay without Vyavahar is impractical from a collective consciousness perspective, and Vyavahar without Nishchay is merely worldly guidance. The focus of this essay is on the practical, behavioral aspect of Mahavir's teachings, which is applicable not only to monastic institutions but also to family and social life, urging individuals to understand and internalize these principles.