Mahavira Ka Sarvodaya Tirth

This document is a summary and excerpt from the Jain text "Mahavira ka Sarvodaya Tirth" by Jugalkishor Mukhtar, published by Veer Seva Mandir Trust. The book is presented as the sixth publication in the "Sanmati-Vidya-Prakashmala" series.

The core of the text focuses on Lord Mahavir and his teachings, which are described as the "Sarvodaya Tirth" (Tirtha of Universal Upliftment). The author highlights Mahavir's life, his teachings on Ahimsa (non-violence), Sanyam (self-control), Tyag (renunciation), and Samadhi (meditation), and how these principles form the foundation of this "Sarvodaya Tirth."

Here's a breakdown of the key themes and content covered in the provided pages:

1. Introduction to Lord Mahavir:

• Birth and Lineage: Details Mahavir's birth in Kundagrama (near Vaishali) to King Siddhartha and Queen Trishala (Priyakarini). His birth date is associated with Chaitra Shukla Trayodashi and the Uttara Phalguni constellation.
• Names and Significance: Explains the origin of his names like Vardhaman (meaning one who grows), Veer (brave), Mahavir (greatly brave), and Sanmati (meaning good intellect/understanding), attributing these to his qualities and auspicious events surrounding his birth. He is also referred to as 'Gnataputra' or 'Gnataputra' from the 'Gnata' (Kshatriya) lineage, akin to Buddha being called 'Shakyaputra'.
• Childhood Incidents: Two significant incidents are highlighted:
  • Dispelling Doubt: Two Charana-muni named Sanjay and Vijay had profound doubts about certain principles. Upon seeing the infant Mahavir, their doubts were instantly removed, leading them to name him Sanmati.
  • Confronting the Serpent: While playing in a forest with other princes, a massive serpent coiled around the tree Mahavir was on. While others fled in fear, Mahavir fearlessly played with and subdued the serpent, earning him the name Mahavir.
• Renunciation and Asceticism: At the age of approximately thirty, Mahavir renounced worldly life, rejecting his royal status and sensory pleasures. He embarked on a spiritual quest, adopting extreme asceticism in the 'Gnatakhanda' forest on the 10th day of the waxing moon of Mangsirsh. He shed all possessions, wore no clothes, and practiced rigorous penance, including self-purification and self-control.

2. Enlightenment and Ministry:

• Intense Penance: Mahavir underwent twelve years of severe penance and yoga practice to achieve the full development of his spiritual powers. The text mentions the awe-inspiring nature of this penance and the qualities of patience, determination, self-confidence, courage, and forgiveness it exhibited.
• Attainment of Kevala Jnana (Omniscience): After twelve years of intense austerity, on the 10th day of the waxing moon of Vaishakha, under a Shala tree by the Rijukula river, near the village of Jambuka, while in a state of deep meditation, Mahavir attained Kevala Jnana. This signifies the complete eradication of karmic obstacles (Ghatiya Karma).
• The Samavasarana: After attaining omniscience, Mahavir began his ministry, traveling and preaching the true path (Sanmarga). His preaching assemblies, known as "Samavasarana," were characterized by:
  • Open Access: Doors were open to all, including animals and birds.
  • Equality: No distinctions of caste, creed, or social status were present. All were considered part of the single human race, living and listening together in love as if all were children of the same father.
  • Overcoming Enmity: In his presence, animosity vanished. Cruel animals became gentle, and their natural animosities disappeared (e.g., snakes sitting near mongooses, mice embracing cats, lions and cows drinking together). This is attributed to Mahavir's mastery of Ahimsa and his yogic power, as supported by Patanjali's Yoga Sutra.

3. The "Sarvodaya Tirth" - An Overview:

• The Meaning of Sarvodaya Tirth: The "Sarvodaya Tirth" is described as Mahavir's doctrine of Anekanta (non-absolutism) and Syadvada (the doctrine of conditional predication). It is the path that leads all beings to upliftment and development. The term is broken down: 'Sarva' meaning all/complete, 'Udaya' meaning rise/upliftment/development, and 'Tirtha' meaning a means to cross the ocean of existence. Thus, Sarvodaya Tirth is a path that aids the upliftment of all souls and all beings.
• Anekanta and Syadvada: The core of Mahavir's teachings, as elaborated by scholars like Swami Samantbhadra, is Anekanta. This doctrine emphasizes that reality is multifaceted and cannot be understood by focusing on a single aspect. Syadvada, the application of Anekanta, uses the word 'Syat' (perhaps/may be) to acknowledge the conditional nature of all statements and the existence of multiple perspectives.
• Critique of Ekantavada (Absolutism): The text contrasts Anekanta with various absolute viewpoints (Ekantavada), such as Advaita (non-dualism), showing how they fail to account for the complexity of reality and often lead to contradictions or logical inconsistencies. Examples like Maya in Advaita are discussed.
• Universality and Inclusivity: The text strongly emphasizes the inclusive nature of Mahavir's teachings. It argues that this "Tirtha" is not meant for a single sect but for all. Several quotes from Jain scriptures are presented to support the idea that people of all castes and backgrounds can benefit from and participate in this spiritual path.
  • Quotes suggest that Brahman, Kshatriya, and Vaishya are generally eligible for monastic initiation, while Shudras are eligible through proper procedure.
  • The Dharma is described as being for both high and low people, not resting on any single group.
  • Purity of conduct, cleanliness, and adherence to principles make even Shudras worthy of serving or associating with deities, Brahmins, and ascetics.
  • Even a Chandala (outcast) can be considered a Brahmin if they embrace virtue and a "Deva" (divine being) if they possess right faith.
  • The true basis for caste is conduct and character, not birth.
• The "Sarvodaya Tirth" as the Solution: The text posits that the Anekanta-Syadvada path of Mahavir is the true "Sarvodaya Tirth" because it is inclusive, resolves contradictions, and leads to the upliftment of all beings. It criticizes the current state where this great "Tirtha" has been neglected, its gates closed, and its potential for universal benefit forgotten.
• The Need for Revival: The author calls for a revival of this "Sarvodaya Tirth," urging for its barriers to be removed, its gates to be opened, and its teachings to be propagated widely so that all can benefit and find peace and happiness.
• Core Principles (Mul Sutras): A significant portion of the document is dedicated to listing "Mul Sutras" (fundamental principles) related to Mahavir's Sarvodaya Tirth. These cover a wide range of philosophical and ethical concepts, including:
  • Equality of Souls: All beings are equal in essence.
  • Inherent Potential: Souls are inherently full of infinite knowledge, perception, bliss, and energy.
  • Karma and Liberation: The role of karma in obscuring the soul's true nature and the path to liberation through the eradication of karma.
  • The Nature of the Soul and God: The soul's potential to become a perfected being (Paramatma) and the absence of a separate creator God.
  • Anekanta and Syadvada Explained: Detailed explanations of these central Jain doctrines, emphasizing their role in understanding reality and resolving conflicts.
  • Ethical Principles: Emphasis on Ahimsa, Sanyam, Tyag, Samadhi, detachment, self-control, truthfulness, and the importance of intent and purity of heart.
  • The Nature of True Devotion (Bhakti): Distinguishing true devotion from actions motivated by worldly gains or social pressure.
  • The Danger of Ekantavada: How absolute viewpoints lead to misunderstanding and division.
  • The Power of Anekanta: How it fosters peace, understanding, and universal upliftment.
  • The Importance of Right Faith, Right Knowledge, and Right Conduct (Ratnatraya).

In essence, "Mahavira ka Sarvodaya Tirth" presents Lord Mahavir's teachings as a universal path for the upliftment of all living beings, rooted in the principles of Anekanta and Syadvada, advocating for equality, compassion, self-control, and a comprehensive understanding of reality. The author laments the current neglect of these universal principles and calls for their revival and widespread dissemination.