Mahavir Ki Dharm Deshna - Book Summary

Here's a comprehensive summary of the provided Jain text, "Mahavir ki Dharm Deshna," in English:

This text, "Mahavir ki Dharm Deshna" (The Teachings of Mahavir) by Darbarilal Kothiya, details the birth, renunciation, spiritual attainment, and core teachings of Lord Mahavir, the 24th Tirthankar of Jainism.

The Birth of Mahavir: Lord Mahavir was born 2551 years ago in Kundpur, a beautiful city in the Videh region (modern-day Bihar). Kundpur was near Vaishali, the capital of Vajjis (Lichchhavis), and was a free republic governed by King Siddhartha. King Siddhartha, a Kshatriya of the Jnatri clan, was known for his justice, righteousness, and love for his subjects. His rule was based on the principles of ahimsa (non-violence) and republicanism (democracy). The text highlights the strong sense of community and mutual support among the Lichchhavis, as described in ancient Buddhist texts, attributing this positive influence to King Siddhartha's practice of ahimsa. Even non-Jain rulers respected Siddhartha's non-violent policies and brotherhood.

King Chetaka of Vaishali, impressed by Siddhartha's virtues, arranged the marriage of his accomplished daughter, Trishala, to him. Trishala was renowned for her generosity, compassion, humility, and good character. The fortunate couple, Trishala and Siddhartha, were blessed with the birth of Lord Mahavir on the sacred day of Chaitra Shukla Trayodashi. Mahavir's birth was celebrated with great joy, charity to the poor, and festivities. Even as a child, Mahavir displayed extraordinary intelligence and wisdom, capable of resolving complex doubts, earning him the name "Sanmati" (one with good judgment). His bravery in facing difficulties also led people to call him "Vir" (brave) and "Ati-vir" (very brave).

Mahavir's Renunciation (Vairagya): After growing up, Mahavir reached the age of 30. His parents proposed marriage, but Mahavir was deeply pained by the prevailing suffering and ignorance in society. Witnessing the rampant injustice, violence, and discrimination of his time, his soul revolted, and his heart filled with compassion. He observed that:

Animal sacrifices in the name of religion were widespread: Practices like Ashwamedha and Ajmedha, and even human sacrifices (Narmedha) were being encouraged using religious scriptures. The earth was literally stained with blood due to these violent rituals.
Severe discrimination against women and Shudras: Women and Shudras were denied access to scriptures, as exemplified by pronouncements like "Stri Shudrau nadhiyetaam" (women and Shudras should not study). Social interaction, sharing food, and all forms of association with Shudras were forbidden, with severe punishments for transgression.
Harsh treatment of the fallen: Those who made mistakes, even unknowingly, were ostracized from their caste, religion, and community without any means of redemption, disregarding the fact that humans are prone to error and can be reformed.

Mahavir was disheartened by this state of affairs, fearing that if it continued, the holy land of India, once elevated by great non-violent souls like Rishabhdev, Ram, and Arishtanemi, would turn into a hellhole. He felt the urgent need to eradicate this violence and ignorance. He understood that while state laws could deter physical actions, they couldn't penetrate the heart and soul. True change required an inner voice and a moral example. He realized that to fully establish ahimsa, he himself needed to be a perfect practitioner of it. Therefore, he concluded that staying at home and enjoying worldly pleasures while striving for complete ahimsa was impossible. He resolved to renounce his worldly life. His parents, Siddhartha and Trishala, and his loved ones were initially stunned but, recognizing his unwavering resolve, permitted him to leave for the welfare of the world. Even the worldly-minded praised his extraordinary decision.

Mahavir's Asceticism and Enlightenment (Nirgrantha-Deeksha): Mahavir renounced all worldly comforts and his kingdom, becoming a "nirgrantha" (one who is free from bonds) and "achaila" (one without possessions). He wandered through forests, caves, and hollow trees, engaging in deep meditation and practicing ahimsa. He conquered his inner enemies: lust, anger, attachment, aversion, delusion, and envy. The physical austerities he undertook were for the development and strengthening of his inner spiritual powers like knowledge and perception. He bravely endured all obstacles and hardships. After twelve years of silent austerities, he destroyed his karmic impurities and attained the state of an Arhat – a "Jivanmukta" (one liberated while living). This "Arhat state" is described as the highest stage of spiritual development attainable in worldly life, revered and aspired to by all. This state is equated to the "Arhat Samyak Sambuddha" in Buddhist texts.

Mahavir's Teachings (Upadesh): Having fully established ahimsa within his soul, Mahavir attained equanimity towards all living beings, seeing no enemies or friends. Even naturally adversarial creatures like snakes and mongooses, or lions and cows, forgot their animosity in his presence, creating an atmosphere of unprecedented peace. Attracted by his natural spiritual influence, people began to gather around him. Mahavir, seizing the opportune moment, started preaching the message of ahimsa paramo dharmaḥ (non-violence is the supreme religion), denouncing violence as irreligion. He vehemently opposed animal sacrifices in rituals, using logic and personal experience to highlight their sinfulness. He delivered powerful discourses in large gatherings, exposing the evils of these practices and emphasizing the immeasurable benefits of ahimsa.

For thirty years, he actively propagated ahimsa. His efforts were so impactful that animal sacrifices were replaced by peaceful rituals like Shanti Yajna and Brahma Yajna, and the practice of offering dough effigies of animals in sacrifices was introduced. This shift was acknowledged by prominent scholars like Lokmanya Tilak.

Alongside protecting animal life and eradicating religious fanaticism, Mahavir also worked for the upliftment of the downtrodden, the fallen, and women. He assured them that any worthy being could embrace Dharma and achieve spiritual welfare, offering them encouragement, strength, and courage. His community, the Sangha, welcomed even the most sinful individuals, allowing them to practice Dharma. His clear teaching was: "Hate the sin, not the sinner." This inclusiveness made his Sangha exceptionally large and influential compared to other religious groups of his time. The text mentions the liberation of sinners like Jyeshtha and Anjanachor as proof of the magnanimity of Mahavir's Dharma. Hence, the great Acharya Swami Samantabhadra called Mahavir's path (Tirth-Dharma) "Sarvodaya Tirth" (the pilgrimage that uplifts all), a key characteristic of his teachings.

The text then elaborates on some of the core philosophical principles expounded by Mahavir:

Sarvajna (Omniscient) Vad / Paramatma Vad (The doctrine of the Omniscient / Supreme Soul): Unlike religions where the soul is considered an eternal servant of God, Jainism teaches that every worthy soul, through its own efforts and resolutions, can become independent, perfect, and an omniscien, God-like soul (Paramatma). Just as a child progresses from learning basic letters to earning a doctorate, a soul can shed its impurities and attain the status of a great soul or God. In Jainism, a fully developed soul in terms of virtues is considered God or Omniscient; there isn't a separate, distinct God. The only difference between a soul and God lies in the soul's bondage to karma, while God is free from it. Once karma is removed, the soul becomes God. Thus, Jainism posits an infinite number of Gods. We, too, can become Gods upon liberation. Worship and rituals are prescribed until liberation; thereafter, the liberated soul and God are considered equal and possess infinite virtues. This unique concept is known as Sarvajna-vad or Paramatma-vad. Buddhist texts (like Majjhima Nikaya) refer to Mahavir (Niggantha Nataputta) as "omniscient, all-seeing, and possessing constant knowledge and vision."
Ratnatraya Dharma (The Three Jewels of Righteousness): Jainism explains how a soul can become a Paramatma. By embracing the Three Jewels – Samyakdarshan (Right Faith), Samyakgyan (Right Knowledge), and Samyakcharitra (Right Conduct) – the soul is liberated from worldly suffering and becomes Paramatma.
- (a) Samyakdarshan: Believing in the reality (faultless) of the Divine (Paramatma), true words, and virtuous souls, without delusion or ego.
- (b) Samyakgyan: Knowledge of reality that is neither less nor more than the truth, free from doubt and misconception.
- (c) Samyakcharitra: Non-violence, truthfulness, not stealing (taking what is not given), celibacy, and non-possessiveness. Householders observe these partially, while ascetics (nirgranth) practice them fully.
Sapt Tattva (Seven Fundamentals): These are the seven fundamental substances or principles: Jiva (Soul), Ajiva (Non-soul), Asrava (Influx of karma), Bandha (Bondage of karma), Samvara (Cessation of karma), Nirjara (Shedding of karma), and Moksha (Liberation). Jiva is that which possesses consciousness (knowledge and perception). Ajiva is that which lacks consciousness and includes Pudgala (matter), Dharma (principle of motion), Adharma (principle of rest), Akasha (space), and Kala (time). Asrava are the causes of the connection between soul and matter, namely delusion, non-abstinence, negligence, passions, and yoga (activity). Bandha is the deep connection between soul and matter, like milk and water. Samvara is the prevention of future karma influx. Nirjara is the shedding of accumulated past karma. Moksha is complete freedom from all karmic bondage. Knowledge of these seven principles is essential for both seekers of liberation and those in the cycle of birth and death.
Karma: Karma is what makes the soul dependent and hinders its freedom, causing it to wander through various life forms. There are eight main types of karma: Jnanavarana (knowledge-obscuring), Darshanavarana (perception-obscuring), Vedaniya (feeling-producing), Mohaniya (delusion-producing), Ayushya (lifespan), Nama (name/form), Gotra (status), and Antaraya (obstruction). Each of these has numerous sub-types.
Anekanta and Syadvada: To fully understand and explain Jainism, Mahavir also propounded the Jain philosophy of Anekanta (Non-absolutism) and Syadvada (Doctrine of Conditional Predication).
- (a) Anekanta: The principle that reality is multifaceted, possessing numerous qualities.
- (b) Syadvada: The method of speaking about these various qualities from different perspectives, acknowledging that statements are true only from a particular viewpoint (anekanta). Other names include Apekshavada (Relativism) and Kathanchitvada (Conditionalism).

Mahavir expounded these and many other profound principles, which are detailed in Jain scriptures.

Liberation (Nirvana): Lord Mahavir attained Nirvana at the age of 72, on the morning of the new moon of Kartik month. In his memory, the Jain community observes the Veer Nirvana Samvat (Era of Mahavir's Nirvana), which is currently in its 2478th year.