Mahavira His Times And His Philosophy Of Life

Here's a comprehensive summary of the Jain text "Mahavira: His Times and His Philosophy of Life" by Dr. Hiralal Jain and Dr. A.N. Upadhye, based on the provided pages:

This book, published by Bharatiya Jnanpith, is presented as a collection of two essays aiming to provide a comprehensive understanding of Bhagavan Mahavira's life, times, and philosophy, accessible to the general reader without sectarian bias. It aims to achieve historical objectivity and harmonize intellectual authenticity with devotional appeal.

Part 1: Mahavira and His Times

This section delves into the historical and biographical aspects of Mahavira's life, situating him within the broader context of Jain tradition and ancient Indian society.

• Mahavira's Tirthakarahood: The text explains that Mahavira is a Tirthakara (ford-maker) in Jainism, part of a lineage of spiritual teachers extending from beginningless time. He is the 24th and last Tirthakara of the current era, with the first being Rishabhanatha. Mahavira's spiritual lineage is traced back to Rishabhanatha through his previous births, notably as Marici. The concept of a continuing lineage of Tirthakaras in the future is also mentioned.

• Life of Mahavira: Birth and Boyhood: Mahavira was born into a royal Kshatriya family to King Siddhartha and Queen Priyakarini (also known as Trisala). His maternal lineage was connected to King Chetaka of Vaishali. He received a princely education and was known for his bravery, earning the title "Mahavira" after taming a fierce serpent, a feat likened to Krishna's subduing of Kaliya.

• Mahavira's Penances: At the age of thirty, Mahavira renounced his worldly life, embracing asceticism. He practiced severe austerities for twelve years, living in gardens and parks, observing strict vows, and enduring hardships like hunger and thirst with equanimity. These included the five Great Vows (Mahavratas) of non-violence, truthfulness, non-stealing, celibacy, and non-possession.

• Mahavira's Omniscience: After twelve years of intense penance, Mahavira attained Kevala-jnana (omniscience) on the bank of the Rju-kula river near the village Jrmbhika. This state signifies complete understanding of the universe, its substances (dravyas), and principles (tattvas), offering solutions to existential questions. The core principles of Jain metaphysics are explained, including the six dravyas (soul, matter, motion, rest, space, time) and seven tattvas (soul, non-soul, influx of karma, bondage, stoppage of karma, shedding of karma, liberation).

• Mahavira's Religious Sermons: Post-omniscience, Mahavira began preaching at Rajagriha, delivering sermons on the principles of Jainism, including anu-vratas (minor vows) for lay followers and mahā-vratas for monks.

• Literature Based on Mahavira's Teachings: Mahavira's teachings were compiled by his eleven chief disciples (Ganadharas) into twelve Angas. The text lists and briefly describes each of these Angas, highlighting their content from monastic rules to philosophical discussions and narratives. It also touches upon the loss and compilation of the Angas according to Svetambara tradition, as well as the Anga-bahya texts. The historical development and linguistic evolution of these texts are discussed, noting their resemblance to early Buddhist literature.

• Date of Mahavira's Nirvana: The book presents a critical analysis of various scholarly views on the date of Mahavira's Nirvana (liberation). While the traditional Jain era begins with his Nirvana, historical inconsistencies and differing interpretations of ancient texts (both Jain and Buddhist) have led to debates. The text favors the date 527 B.C., supported by a thorough examination of historical events and the relationship between Mahavira and Buddha's timelines, including references in Buddhist texts like the Majjhima-nikaya and Digha-nikaya. It argues Mahavira was senior to Buddha and attained Nirvana earlier.

• Mahavira's Place of Birth: The text establishes Vaishali as Mahavira's birthplace, specifically Kundapura (also referred to as Kshatriya-kunda), located in the Videha region north of the Ganges. It meticulously traces this through references in Jain scriptures, Puranas, and archaeological evidence. The common alternative claims of Kundalapura (near Nalanda) and Kshatriya-kunda (near Lachhuvala) are critically examined and found to be located south of the Ganges, contradicting earlier textual evidence.

• Place of Penance of Mahavira: Mahavira began his penance in the Sanda (Khanda) forest near Vaishali, on the 10th day of the dark half of Margashirsha.

• Place of Mahavira's Omniscience: Mahavira attained omniscience on the bank of the Rju-kula river, near Jrmbhika village, seated on a large gem-studded stone slab under a Sala tree. This location is identified with the modern Kuyela or Kuyela-kula river and the Jambui railway station in Bihar.

• Place of Mahavira's First Sermon: Mahavira delivered his first sermon on Mount Vipulaachala near Rajagriha. This event is associated with the Samavasarana, his divine congregation. The first day of the dark half of Shravana is marked as the day of his first sermon and is celebrated as Vira-sasana Jayanti.

• Place of Mahavira's Nirvana: Mahavira attained Nirvana in a park near Pavapura, situated by a lake. While the modern Pāvāpuri is a recognized pilgrimage site, historical analysis, supported by Buddhist texts, suggests the actual location was Pava near Kushinagar in Uttar Pradesh, now identified with Sathiyava (Phajilnagar), known for its ancient relics.

• Historical Contemporaries of Mahavira: The text details Mahavira's significant contemporaries, including:

  • Chetaka: The ruler of Vaishali, father of Mahavira's mother and a devout Jain. His extensive family connections and daughters' marriages into prominent royal families are described.
  • Srenika Bimbisara: The king of Magadha, a key patron of Mahavira. His life, the origin of his names, and his devotion to Jainism, including his destiny for future Tirthakarahood, are discussed.
  • Prince Abhayakumara: Srenika's intelligent son who played a role in his father's marriage and also attained liberation.
  • Prince Varishana: Another son of Srenika, who showed early detachment and became an ascetic.
  • Prince Gaja-kumara: A son of Srenika who endured severe penance and attained liberation.
  • Shatanika, King of Kausambi, and Udayana and Chandapradyota of Ujjain: Rulers with connections to Mahavira's family and the political landscape of the time.

• Literature on Mahavira's Biography: This section outlines the vast body of literature dedicated to Mahavira's life, cataloging biographies written in Prakrit (including Apabhramsa), Sanskrit, and Kannada, as well as references in Pali literature. It emphasizes the rich tradition of Jain scholarship and preservation of manuscripts.

Part 2: Mahavira: His Philosophy of Life

This part shifts focus to the philosophical and ethical teachings of Mahavira and their relevance.

• The Priest and the Recluse: The text contrasts the Vedic tradition of ritualistic priests with the ascetics of Eastern India, who focused on the spirit and self-realization. Mahavira is presented as a prominent figure in this Eastern stream of thought.

• Thought-Ferment in Eastern India: The Ganges and Jumna valleys are described as centers of ascetic thought, emphasizing the importance of the soul and self-mastery. This philosophical tradition, distinct from Vedic ritualism, focused on liberation through ethical conduct and spiritual discipline, paving the way for figures like Mahavira, Buddha, and Kapila.

• Mahavira: His Age: The text reiterates Mahavira's contemporaneity with Buddha and places him within the context of the intellectual ferment of ancient Bihar. It highlights his birth in Vaishali, his princely background, and his ultimate renunciation at age 30 to pursue spiritual enlightenment and offer solutions to life's problems. His practice of severe penance and attainment of omniscience are mentioned.

• Mahavira's Heritage: Jaina Literature: The enduring legacy of Mahavira is seen in Jain literature, which has contributed significantly to Indian art, architecture, and moral codes. The canonical texts, commentaries, and diverse literary works in various languages are highlighted as testaments to this heritage. The broad outlook of Jain scholars in preserving and disseminating knowledge is praised.

• Mahavira: His Philosophy of Life: This section provides a detailed exposition of Mahavira's core philosophical tenets:

  • Metaphysics: Jainism posits that all souls have potential for spiritual evolution. God is not a creator but an ideal of perfection, worshipped to emulate virtues. Individuals are responsible for their actions and consequences.
  • Ethics:
    • Ahimsa (Non-violence): The paramount principle, extending kindness to all living beings, emphasizing the sanctity and dignity of life regardless of species, caste, or creed. It's seen as a positive force rooted in controlling negative impulses like anger and greed.
    • Good Neighbourliness: Encompasses truthfulness and respect for property, fostering trust and security. Thought, word, and deed must be consistent.
    • Restraint on Acquisitiveness: This involves limiting sensual desires and material possessions. An ideal religious person lives with minimal wants, voluntarily relinquishing even the body when it ceases to aid religious practice. This virtue promotes social justice and fair distribution.
  • Epistemology: Jainism introduces Naya-vada (theory of standpoints) and Syad-vada (theory of conditioned predication) to address the limitations of knowledge and expression. Naya-vada allows for analyzing different viewpoints, while Syad-vada synthesizes them with the qualification "maybe," fostering intellectual tolerance and preventing absolutist claims. This approach is seen as crucial for harmonious coexistence.
  • Toleration: Jain ideology strongly emphasizes toleration, with a commendable historical record of Jaina rulers refraining from persecution. This is attributed partly to the principle of ahimsa.

• To Conclude: The final section reflects on the current state of the world, highlighting the need for intellectual vigilance and respecting diverse viewpoints as taught by naya-vada and syad-vada. It stresses the importance of understanding oneself and others to achieve peace and well-being, concluding that the core principles of Jainism (ahimsa, anekanta, aparigraha) can foster worthy world citizenship. The potential for humanity to use scientific advancement for progress or self-destruction is contrasted, emphasizing the need for wisdom alongside knowledge.

In essence, "Mahavira: His Times and His Philosophy of Life" offers a scholarly yet accessible overview of the life, historical context, and enduring philosophical teachings of Bhagavan Mahavira, positioning him as a pivotal figure in the ethical and spiritual landscape of India and a beacon for contemporary humanitarian values.