Mahavira And Ahimsa

Here's a comprehensive summary of the Jain text "Mahavira and Ahimsa" by D.S. Kothari:

Core Message: The article emphasizes the profound and enduring relevance of Lord Mahavira's teachings, particularly the principle of Ahimsa (non-violence), in both ancient and modern times. It argues that Ahimsa is not just a religious tenet but a fundamental law of human development, crucial for survival and progress in the atomic age.

Mahavira's Significance:

• Centrality of Ahimsa: Mahavira, the 24th Tirthankara, proclaimed Ahimsa as the first and supreme duty of man, encompassing non-violence in thought, word, and deed. His teachings and life were in complete accord, making him a significant landmark in humanity's pursuit of Ahimsa.
• Not the Founder: The text clarifies that Mahavira was not the founder of Jainism but rather a pivotal figure who revitalized and propagated its existing principles.
• Contemporary of Buddha: Mahavira lived around the same time as the Buddha (624-544 B.C.), born in Vaishali, Bihar. He lived to 72, with his Nirvana generally dated to 527 B.C., thus 2500 years ago. His parents were Siddhartha and Trishala Devi.

Mahavira's Life and Attainment:

• Renunciation and Penance: At the age of thirty, Mahavira renounced all worldly possessions and engaged in 12 years of deep contemplation, extreme penance, and yoga.
• Kevalajnana: In his thirteenth year, he attained Kevalajnana (infinite, supreme knowledge) under a Shala tree, signifying absolute mastery over himself and an understanding of all living beings.
• Relevance of "Knowing Oneself": The text connects Mahavira's attainment of knowing "What is 'I'? What is this 'self'?" to modern scientific inquiries, suggesting that disbelieving such personal testimony solely due to its uniqueness would be a disservice to the spirit of science.

Teachings and Principles:

• Five Cardinal Principles (Vows):
  1. Ahimsa (Non-violence): Renouncing all injury and killing of any living being, in thought, word, and deed.
  2. Satya (Truthfulness): Renouncing falsehood arising from anger, greed, or fear.
  3. Asteya (Non-stealing): Renouncing the taking of what is not given.
  4. Brahmacharya (Chastity/Celibacy): Renouncing sensual pleasures.
  5. Aparigraha (Non-possession/Non-attachment): Renouncing possessions and attachments.
• Mahavrata and Anuvrata: Jain monks adhere to these principles strictly as Mahavrata (great vows), while laypeople observe them as Anuvrata (small vows), with the intensity of observance differing but the qualitative essence remaining the same. This inclusive approach is a strength of Jainism.
• Unity of Life: Central to Ahimsa is the realization of fundamental kinship with all living beings, seeing man as a co-inhabitant rather than a lord of nature. This concept aligns with modern scientific understanding of evolution.
• Syadvada (Doctrine of Manifold Aspects): This unique philosophical feature asserts that truth is relative and can be viewed from multiple standpoints (seven in number). No affirmation is absolutely true; each is valid conditionally. Syadvada's logic shares similarities with modern probability theory and the complementarity principle in physics, emphasizing the need for critical exploration of all viewpoints.

Relevance in the Modern Age:

• Atomic Age Imperative: In the context of the atomic age, Ahimsa and Satyagraha (Gandhiji's emphasis) are inseparable and essential for human survival and progress. Man now holds the power of self-destruction or vast development, making Ahimsa the primary law of human development.
• Critique of Western Ethic: The article subtly critiques Western industrialized nations' exploitation of the environment, possibly stemming from an ethic that places man as the "king" or "conqueror" of nature, rather than a partner.
• Need for Understanding Ahimsa: Despite its critical importance, there is a lamentable lack of serious effort to understand, promote, and develop Ahimsa. The vast sums spent on instruments of war dwarf the minuscule investment in promoting Ahimsa.
• Ahimsa as the Sole Force: Citing Gandhiji, the article argues that in the age of the Atom Bomb, unadulterated non-violence is the only force that can counter the tricks of violence. Fear and violence multiply each other, while fearlessness and Ahimsa are intertwined.

Conclusion:

The article concludes by stressing the urgent and meaningful task of strengthening faith in, understanding, practicing, and promoting Ahimsa, 2500 years after Mahavira's Nirvana. Every small step in this direction is valuable.