Mahavir Vardhaman - Book Summary

This is a comprehensive summary of the Jain text "Mahavir Vardhaman" by Jagdishchandra Jain, based on the provided pages.

The book, Mahavir Vardhaman, authored by Jagdishchandra Jain (M.A., Ph.D.), published by Vishvavani Karyalay in Allahabad, is presented as a significant contribution to Hindi literature, filling a need for a detailed account of Lord Mahavir's life and teachings. The author aims to present Mahavir's life and teachings from a modern perspective, drawing upon both Buddhist Tripitakas and Jain scriptures. The book seeks to make Mahavir's teachings relevant and beneficial for contemporary society.

Key Themes and Chapters Highlighted:

The book appears to cover a wide range of topics related to Mahavir's life, philosophy, and the Jain tradition, as indicated by the table of contents:

Birth of Mahavir Vardhaman: The book begins by detailing Mahavir's birth in Vaishali (Besadh), a significant city in the Vedeha region and the capital of the Vajji confederacy. It highlights the republican nature of the Vajji governance and their strong organizational structure, referencing Buddha's praise for their unity and adherence to principles. The text mentions the lineage, including Mahavir's father Siddhartha and mother Trishala, and the auspicious dreams associated with his conception. The grandeur and festivities surrounding his birth are described, along with the naming ceremony where he was named Vardhaman due to the increase in wealth and prosperity. His early life, characterized by bravery and calmness, is also touched upon, with an anecdote of him facing a serpent. His education and his upbringing in a princely life are noted.
Contemporary Situation and Mahavir's Renunciation: This section delves into the socio-religious landscape of ancient India, contrasting the Brahmanical and Shraman traditions. It explains the core tenets of the Shraman tradition, emphasizing renunciation, self-reflection, equanimity, penance, charity, honesty, and non-violence, which were seen as the path to self-purification. The author notes the influence of Shraman thought on the Upanishads and the Mahabharata, highlighting the importance of penance and the replacement of animal sacrifices with symbolic ones. The text critiques the prevailing societal ills of Mahavir's time, such as religious ritualism, animal sacrifice, superstition, and the discriminatory caste system that denied education and dignity to Shudras and women. Witnessing the widespread suffering caused by greed and violence, Mahavir resolves to work for the welfare of the world. The chapter details his renunciation of material possessions, family ties, and his adoption of asceticism.
Post-Renunciation - Severe Ordeals: This chapter describes Mahavir's arduous journey after his renunciation, highlighting the immense physical and mental hardships he endured for thirteen years. He faced insults, physical abuse, and was often subjected to the cruelty of people and animals. Despite these ordeals, he maintained equanimity and practiced strict self-discipline, including abstaining from cold water, consuming only pure food, and not caring for his physical appearance. The text recounts his travels across various regions of India, particularly mentioning the intense suffering he faced in the Laadh region, where the inhabitants were hostile and mistreated him severely. The author notes that Mahavir endured these hardships without harming any living beings, demonstrating immense fortitude.
Preaching of Ahimsa (Non-violence): This chapter focuses on Mahavir's central message of ahimsa. It emphasizes the universal desire for life and happiness, making the harming of any living being unethical. The text explains that understanding one's own suffering leads to understanding others' suffering, fostering a compassionate approach. It highlights the interconnectedness of the individual and society, underscoring the responsibility each person has towards others. The author connects this to the concept of understanding "one" to understand "all." The chapter criticizes the prevalent violence in religious sacrifices and the prevailing negative emotions like hatred and ego. Mahavir's message of "Live and let live" is presented as a counter to exploitative ideologies and a path to universal welfare. It stresses that true ahimsa involves conquering desires, controlling senses, and limiting worldly activities. The book argues that Mahavir's concept of ahimsa was comprehensive and applicable to collective well-being, extending to the protection of even the smallest life forms.
Importance of Restraint, Penance, and Renunciation: Mahavir identified restraint (sanyam), penance (tapas), and renunciation (tyag) as the highest virtues. The text explains that after understanding ahimsa, restraint and penance are necessary to uphold it. Restraint is defined as self-control against temptations and desires. Mahavir condemned laxity and encouraged followers to remain detached from worldly pleasures, wealth, and relationships. The chapter emphasizes that true penance is not mere external austerity but is achieved through righteous conduct and knowledge. Renunciation is described not as the inability to enjoy pleasures, but as the conscious decision to forgo them, even when available. The text includes an example from Buddhist texts to illustrate the nature of true forbearance. Mahavir's own life exemplifies extreme asceticism and hardship tolerance, undertaken not for personal glory but for the welfare of all. The chapter stresses the importance of internal purity over external displays of austerity.
Equality - Opposition to Caste by Birth: This section highlights Mahavir's emphasis on equality as a foundation for ahimsa. He believed that differentiating between high and low, rich and poor, fosters violent tendencies. The book presents dialogues and narratives illustrating how true Brahmanhood or spiritual attainment is based on virtues, self-control, and righteous conduct, not on birth. It criticizes the societal practice of judging individuals based on birth and highlights that Jain scriptures advocate for respect based on merit and character. Examples of individuals from lower castes achieving spiritual heights are cited, demonstrating that Jainism was open to all. The text also discusses Mahavir's teachings to the wealthy to reduce their desires and share their resources, emphasizing the principle of aparigraha (non-possession).
High Status of Women: The book acknowledges the degraded status of women in that era and contrasts it with Mahavir's liberal approach. Mahavir gave women an important place in his four-fold order (Chaturvidh Sangh), with numerous women becoming disciples and spiritual leaders. The text mentions Chandanbala and Rajamati as prominent female disciples who exemplified spiritual attainment and strength. It also narrates the story of Queen Chellana, whose integrity and faith in Mahavir's teachings led to the spiritual awakening of Prince Abhayakumara. The author notes that while Jain texts sometimes reflect societal biases, Mahavir's inclusion of women in the spiritual path significantly elevated their status.
Negation of God's Agency - Importance of Self-Effort: Mahavir's philosophy is presented as placing supreme importance on human effort and self-reliance. He viewed "God" as the highest state of self-development. The book questions the concept of an all-powerful, benevolent God if injustice and suffering persist in creation. Mahavir's teachings encouraged individuals to believe in their own potential and to shape their destiny through their actions and willpower, rather than relying on divine intervention. The author cites Buddha's advice to critically examine teachings and accept only what is beneficial.
Mahavir's Religion - Primacy of Self-Control: Mahavir's core teachings are summarized as self-discipline, self-knowledge, and a life of penance and renunciation for the welfare of oneself and others. The five great vows (Pañca-mahāvrata) are presented as principles of non-violence, truthfulness, non-stealing, chastity, and non-possession. The text explains the concept of karma and how controlling desires through wisdom is essential for spiritual progress. The Jain concept of guṇasthāna (stages of spiritual evolution) is mentioned as a path to liberation. The emphasis is on self-purification and personal conduct as the means to achieve spiritual enlightenment.
Anekantavada (Many-Sidedness): Anekantavada is presented as an extension of ahimsa, promoting understanding diverse perspectives without bias or attachment. It suggests that no single viewpoint holds absolute truth, and wisdom lies in integrating different perspectives to find a beneficial path. The book advocates for tolerance and respect for all philosophies, emphasizing that true understanding comes from avoiding narrow-mindedness. The author quotes scholars who highlight that a true anekāntavādin embraces all philosophies with equanimity, akin to a father's love for his children.
The Chaturvidh Sangh and the Ascetic's Hardships: The establishment of the four-fold order (monks, nuns, laymen, and laywomen) is discussed as a means to propagate Mahavir's teachings. The text mentions the existence of various guilds and associations in ancient India. It details the immense hardships faced by monks and nuns, including arduous travel through dangerous terrains, exposure to the elements, threats from bandits, and societal indifference or hostility. The book cites historical events like the famine in Pataliputra that led to the near destruction of Jain scriptures, emphasizing the sacrifices made by ascetics. The text also highlights the specific challenges faced by nuns and the protective measures taken for them.
Broader Scope of Ahimsa - The Criterion of World Welfare: This chapter revisits the concept of ahimsa, distinguishing between intentional violence (sankalpi), occupational violence (udyoga), and defensive violence (virodhi). It argues that the ultimate criterion of ahimsa is its contribution to the welfare of the world. The book cites examples of Jain ascetics who, in times of crisis, were compelled to adopt exceptional measures, even using force, to protect the monastic order and its principles. The story of Kalakacharya, who sought military aid to rescue his sister, and Vishnukumara Muni, who defended Jain monks from persecution, are presented as instances where the greater good necessitated deviation from strict non-violence. The text concludes that ahimsa must be viewed through the lens of universal welfare, and actions that serve this purpose, even if they involve conflict, can be considered within the broader framework of Jain ethics.
Jainism as a People's Religion (Lokadharma): The book emphasizes that Mahavir's teachings were meant for the common people, not just an elite group. His use of local languages like Magadhi and Ardha-Magadhi for his discourses illustrates this accessibility. The author notes the integration of local deities and customs into Jainism over time, indicating its adaptability and its role as a "people's religion." The book also discusses the adoption of certain folk traditions and rituals by Jain followers, suggesting a pragmatic approach to engaging with the wider society.
Comparison of Mahavir and Buddha: This section draws parallels and distinctions between Mahavir and Buddha. Both were contemporaries and profound spiritual leaders. While Mahavir emphasized extreme penance and self-discipline, Buddha advocated for a middle path. Mahavir's teachings focused on controlling outward actions and desires, while Buddha stressed inner purification of the mind. Mahavir's path is described as more individualistic, aimed at self-upliftment, whereas Buddha's path was more engaged with society, aiming for collective welfare. Both figures are acknowledged as revolutionary thinkers who contributed significantly to the spiritual and social landscape of their time.
Mahavir's Nirvana and its Aftermath: The book recounts the final days of Mahavir, his last sermon, and his nirvana, highlighting the celebratory response from the ruling kings of the Mallas and Lichchavis. It reflects on the profound impact of his passing and the responsibility left to his followers to carry forward his teachings. The text laments the subsequent decline and deviation from the original principles, attributing it to societal divisions, loss of nationalistic spirit, and the adoption of external influences.
Conclusion: The final section underscores the author's perspective on the decline of Indian society and culture, attributing it to internal divisions, lack of foresight, and the adoption of foreign ideologies. It highlights the plight of the common people, the exploitation by the wealthy, and the dire consequences of societal breakdown. The author calls for a revival of the core principles of ahimsa, penance, and renunciation as espoused by Mahavir, emphasizing the need for self-discipline, character building, and social reform. The concluding remarks draw parallels with the teachings of Christ and the poetry of Rabindranath Tagore, urging readers to embrace a life of sacrifice, selflessness, and universal love to bring about positive change.

The book also includes a section titled "Mahavir-Vachanamrit" (Words of Mahavir), which presents a collection of his sayings and teachings on various ethical and spiritual matters, further elaborating on the themes discussed throughout the book.