Mahavir Shraman Sanskruti Ke Mahan Uttahapaka

Here's a comprehensive summary in English of the provided Jain text, "Mahavir Shraman Sanskruti ke Mahan Uttahapaka" by Nandkishor Upadhyay:

The book "Mahavir Shraman Sanskruti ke Mahan Uttahapaka" (Lord Mahavir: The Great Upholder of Shraman Culture) by Nandkishor Upadhyay explores the profound significance of Lord Mahavir within the context of Indian culture, particularly the Shraman tradition.

The author begins by situating India as a land of immense civilization and culture, highlighting the enduring importance of Vedic, Jain, and Buddhist cultures. He metaphorically describes Vedic culture as the base line and Jain and Buddhist Shraman cultures as two arms forming an isosceles triangle, meeting at a point.

The text then delves into the understanding of "culture," acknowledging its expansive nature and offering definitions from prominent figures like Pandit Nehru and referencing the concept of culture as the refinement of physical or mental faculties, an inner illumination of civilization. Indian culture is characterized as having a social form that evolved gradually, with roots reaching back to pre-Vedic Mohenjo-daro and Dravidian civilizations, significantly influenced by Aryans migrating from Central Asia, and later by people from the northwest and via sea routes from the west. This cultural evolution demonstrates an extraordinary capacity for synthesis and assimilation of new elements. Rabindranath Tagore's poetic description of culture as a confluence of many civilizations is also cited.

To further illustrate culture, the author uses a metaphor of the Narmada River originating from Amarkantak. As the river flows, it grinds rocks into smooth, beautiful shapes, which are then worshipped as Narmadeshwar. Similarly, the author posits that culture is the residual essence formed by the centuries of ancestral civilizations and traditions, polished through constant interaction and refinement. Lord Mahavir and Lord Buddha are presented as two such "Narmadeshwar" figures of Shraman culture.

The core of the book focuses on Lord Mahavir as the great upholder of Shraman culture. The term "Shraman" itself is defined as referring to ascetics, yogis, ascetics, monks, hermits, and ascetics. The text notes the consistent mention of "Shraman-Brahmin" in Pali texts, with Lord Buddha being referred to as "Shramano Gotamo." The discussion of "Shramanyaphalasutra" further elaborates on the concept of Shramanism, indicating the co-existence of Shraman and Brahmin traditions even before Buddha.

Contrary to some views that Shraman culture emerged after Vedic culture, the author argues for its ancient origins. He points to the 62 doctrines mentioned in the Brahmjal Sutra as being very ancient and non-Vedic. The six prominent religious leaders of Buddha's time are also identified as non-Vedic, and their philosophies did not develop overnight. The author draws a parallel to classical Sanskrit coexisting with vernacular languages, suggesting that folk religion or culture also existed alongside Vedic culture.

The text emphasizes the ancient lineage of Jainism and the Shraman tradition, dating back to Rishabhadeva, the first Tirthankara. It is mentioned that Rishabhadeva is discussed in the Yajurveda, along with Arishtanemi and Ajitnath. The Hathigumpha inscription from Udayagiri and Khandagiri suggests that Emperor Kharavela obtained a statue of the first Tirthankara, Rishabhadeva. The Bhagavad Purana also identifies Rishabhadeva as the first Tirthankara, placing him five generations after Manu, further underscoring his antiquity. Rishabhadeva is even mentioned as the eighth avatar of Vishnu in the Puranas, while Buddha is accepted as the ninth avatar in the Gitagovinda. The concept of Ahimsa and non-violent sacrifices is attributed to Ghora Angirasa, predating Buddha and identified with Neminatha, Krishna's guru.

The 23rd Tirthankara, Parshvanath, who lived in the 8th century BCE in Kashi, is highlighted as the founder of the first organized Shraman sect. The text notes that Shrenyasnatha, the 11th Tirthankara, was born near Kashi, giving his name to Sarnath. Parshvanath's teachings, particularly the "Chaturyama Samvara" (four vows) – truth, non-violence, non-stealing, and non-possession – are presented as the foundation of this tradition, which is understood to be the religion of the Nigranthas or Jains.

The author suggests that the Nigranthas or Jains might be the oldest Shraman sect, with Jainism spreading in India countless years before Christ, predating the arrival of Aryans in central India. The text also discusses the Ajivikas, a sect mentioned in inscriptions from the caves near Gaya, dating back to Ashoka and his grandson Dasharatha. These Ajivikas, often naked and engaged in severe asceticism, are associated with leaders like Makkhali Gosala and are believed to have a long tradition that eventually merged into Jain culture.

The text then shifts to Lord Mahavir's specific contributions. While Parshvanath systematized Jainism with four vows, Mahavir is presented as a "long-time ascetic" (Dirghatapasvi) who practiced extreme asceticism, unmatched by any other religious leader. His rigorous practices are termed "attakilamanuyoga" (self-mortification) in Pali literature. Mahavir is credited with adding Brahmacharya (celibacy) to Parshvanath's Chaturyama Samvara, thus transforming it into the "Panchamahavrata" (five great vows). This is why he is called "Panchamahavratadhari" (one who observes the five great vows).

The concept of Aparigraha (non-possession) is given immense importance in Jainism, with the author highlighting that one who has no attachment even to their body has no concern with possessions. This is the essence of Mahavir's title Nigrantha or Nirgrantha (one who is free from fetters). Mahavir is also called "Jina" (conqueror), and his teachings form Jain Dharma. A Jina is one who has conquered inner vices, and the text emphasizes that any soul can become a Jina, making them a product of their own efforts and karma. Jinas are described as omniscient and detached.

Jain dharma is presented as having two aspects: thought and conduct. The foundation of their thought is Syadvada, and the foundation of their conduct is Ahimsa (non-violence). Mahavir is credited with elevating both Syadvada and Ahimsa to their peak. Syadvada, meaning "perhaps" or "from a certain perspective," implies that everything in the world exists or does not exist from a particular viewpoint. This relational perspective is also known as Anekantavada, where each object is "syat-sat" (partially true) and "syat-asat" (partially untrue). This is described as a magnanimous principle.

Ahimsa is presented not as cowardice but as heroism, as valor is a primary quality of the soul that, when manifested through the soul itself, becomes bravery. Thus, Ahimsa teaches either bravery or forgiveness. It was this aspect of Mahavir that led people to call him "Mahavir" (the great hero). The five vows – truth, non-violence, non-possession, non-stealing, and celibacy – are characterized as "vira-dharma" (heroic duties), not ordinary ones.

The book concludes by mentioning Lord Mahavir's parinirvana (final liberation) at Pawapuri in Magadha. Today, millions gather there annually to celebrate his nirvana as Diwali. The author laments that while Mahavir's devotees have embraced him, they have often forgotten his principles, making the importance of "Anuvrata" (minor vows) and Mahavrata even greater today. The text suggests that even a moment's adherence to these principles can bring great benefit to the world. It is argued that the current global tensions can be resolved through Mahavir's path, leading to liberation and the attainment of Moksha by gradually moving from worldly engagement to renunciation. Mahavir spent his life spreading these principles and inspiring people to follow this path.

In essence, the entire character of Lord Mahavir embodies the essence of Shraman culture, and his life was dedicated to its upliftment. The author concludes by stating that whatever exists in the world today is a reflection of the radiant energy emanating from this ascetic "Jina."