Mahavir Vitrag Vyaktitva - Book Summary

Here's a comprehensive summary of the Jain text "Mahavir Vitrag Vyaktitva" by Dr. Hukamchand Bharilla, focusing on its core arguments:

The book "Mahavir Vitrag Vyaktitva" by Dr. Hukamchand Bharilla argues for a profound and spiritual understanding of Lord Mahavir's personality, transcending superficial, incident-based interpretations. The central thesis is that focusing on mundane childhood pranks or miraculous feats with animals diminishes the true grandeur of his "Vitrag" (passionless, detached) nature.

Key arguments presented in the text include:

The inadequacy of ordinary names and events to define Mahavir: The author contends that names like "Vardhamaan" (ever-increasing) or heroic deeds like taming an elephant or facing a snake are suitable for the growing prince Vardhamaan, not for the fully enlightened Tirthankar Mahavir. These descriptions illustrate his development, not his perfected state. Just as outgrown clothes don't fit an adult, these incidents and names fall short of capturing the immensity of his spiritual attainment.
The distinction between the battlefield and the spiritual realm: Mahavir was a hero of the spiritual realm, not the physical battlefield. In the spiritual realm, the "enemy" is internal (vices, passions), and the victory is over oneself, not others. His "heroism" is characterized by profound peace, not aggression or destruction.
Mahavir's life is not "event-driven" but "accident-free": The author clarifies that Mahavir's life wasn't lacking in significant events; rather, it was free from "accidents" (durghatna). Accidents, according to Jain philosophy, arise from the fruition of past karma or negative mental states. Since Mahavir had eradicated all karmic impurities and negative states, he was immune to such unfortunate occurrences. Marriage and entanglement in worldly pleasures are described as "accidents" that can trigger a cascade of further misfortunes, which Mahavir, through his inherent detachment, avoided.
The nature of childhood and youth for Mahavir: While acknowledging that even children experience bumps and bruises, the author asserts that Mahavir's childhood was marked by a simple, calm, and contemplative nature, devoid of mischievousness. Similarly, his youth was not characterized by the typical passions of youth that "overcome" a person. Mahavir, rather, "overcame" youth, achieving physical perfection without succumbing to desires. He was neither attached (raagi) nor hateful (dweshi), hence not a pleasure-seeker (bhogi) or a resentful person (drohi).
The internal source of Mahavir's detachment: Mahavir's detachment (vairagya) was not a product of external circumstances but stemmed from his inner being. It was not parasitic on external situations and therefore not ephemeral. Even if circumstances had been favorable, he would still have renounced worldly life.
The true "events" of Mahavir's life occurred internally: The author emphasizes that the significant "events" in Mahavir's life happened within him. He became passionless (vitaraagi) and omniscient (kevalgyani) in the forest. The transformation from human to God is the most profound event, yet the world often overlooks these internal shifts, seeking external drama and conflict.
The inadequacy of external validation for inner purity: The text questions the need for external displays of virtue, like celestial beings testing his detachment or people throwing stones. True detachment and freedom from hatred can be attained without such external adversities. The author argues that judging Mahavir's character based on the absence of such external events is a limitation of the observer's perspective.
The essence of being a monk: The author posits that true monkhood is not about changing attire but about an inner transformation. A monk has no distinct "attire"; rather, the renunciation of all attire is their dress. They are beyond the concern of how they appear to others.
Mahavir's dwelling was within: Mahavir, the ascetic Vardhamaan, did not just go to the forest; he resided within himself. His detachment extended beyond cities and forests to complete non-attachment to all external things.
The absence of desire and the purpose of speech: Mahavir's mind was focused inward, not on the external world. He had not suppressed his desires; they had naturally ceased to exist. He had adopted complete silence because the urge to speak, to connect with others, had vanished, as he had no desire to "teach" or impart knowledge.
The "un-event" of his liberation: The most significant "un-event" in Mahavir's life was his liberation (moksha) on Diwali, 2502 years ago. This was when he detached himself from the "container" (ghat, body) and became truly "un-contained" (aghat), transcending even the concept of being in the body.

In conclusion, Dr. Bharilla urges readers to look beyond external incidents and superficial interpretations to understand the true, internal, and "Vitrag" essence of Lord Mahavir's personality. To attempt to measure him by worldly events is to miss the real Mahavir, replacing the actual Tirthankar with a figment of one's own limited imagination. True understanding requires introspection and a willingness to grasp his profound inner journey.