Mahavirna Vartaman Upasako - Book Summary

This is a comprehensive summary of the provided Jain text, "Mahavirna Vartaman Upasako" by Fatehchand Belani, published in Prabuddha Jivan in 1948. The text is divided into two main parts, the first offering practical advice on approaching death and the second focusing on the life and teachings of Lord Mahavir, particularly in the context of Vaishali.

Part 1: Practical Advice on Approaching Death (Attributed to Kishorelal G. Mashruwala)

This section offers a pragmatic and somewhat unconventional perspective on death and its aftermath, emphasizing functionality and individual comfort over strict adherence to tradition.

Personal Comfort During Illness: The author suggests that while there's no strict religious requirement for specific actions like taking medicine or receiving constant attention, doing so might alleviate personal suffering. If one is concerned about being buried with an unremoved stone or desires to avoid being buried in bed, these are seen as practical considerations rather than matters of spiritual consequence. The author implies that if one is unconscious, their pain isn't amplified by these actions.
Post-Death Rituals: The author dismisses the idea that the method of disposing of a body (cremation, burial, etc.) has any relation to one's spiritual destiny (good or bad). These practices are described as customs born out of helplessness and vary greatly between regions, communities, and even sub-castes. The author believes that following the prevailing customs of the society one is in is perfectly acceptable and that attributing the deceased's incompletion to specific rituals is a sign of ignorance.
Ideal and Practical End-of-Life Scenarios:
- The author cites the death of Shri Valjibhai Desai's mother as an ideal, peaceful passing where she died simply while walking, without needing to be carried. This is acknowledged as a rare occurrence.
- A more common and practical approach for the majority is death during illness.
- The author criticizes taking photographs of the deceased as a sign of weakness and foolishness in the current era, unless there's a specific reason, like a legal inquiry into the death. Taking photos of a loved one or an important person out of sentimentality is considered unwise.
Body Disposal:
- Once death is confirmed, prompt disposal is recommended, with the method depending on local convenience.
- If the body is unclean due to illness or has started to decompose, washing it with water is a good practice, but drenching is unnecessary. If the body is already clean, washing is entirely unnecessary.
- If water is unavailable, the author sees no need for elaborate washing.
- Washing the body before death is generally not recommended unless it's to hasten death.
Scientific and Flexible Disposal Methods:
- Cremation is considered the scientifically preferable method.
- However, if firewood is scarce, burial is acceptable.
- Modern cremation furnaces are also fine.
- Disposing of the body in a large river like the Ganges or the ocean is also acceptable.
- If one dies in a hospital or if doctors deem the body suitable for study, organ donation, or transplant for other patients, donating it is considered generous.
- Ultimately, the author states that the method of disposal is not a personal concern but a matter for society to decide based on convenience.

Part 2: Lord Mahavir's Disciples (Summary of a lecture by Fatehchand Belani at Vaishali)

This section commemorates Lord Mahavir's 2500th birth anniversary celebration at Vaishali and reflects on his life and teachings.

The Significance of Vaishali and Mahavir's Birth: The lecture begins by referencing a meeting with Babu Devnarayan Singh, Vice-President of the Vaishali Sangh, and the idea of celebrating Mahavir's anniversary in his birthplace, Vaishali. The current celebration marks the first such event in 2500 years.
Mahavir's Life as Practice, Not Just Words: The author emphasizes that Lord Mahavir's life was not just a matter of discussion or writing but an embodiment of action and experience. His teachings can only be truly understood and conveyed through practice, as words are insufficient.
Bihar's Connection to Greatness: The author highlights Bihar's significance as the birthplace of Mahavir, a great soul who spread non-violence. Bihar was also chosen by Buddha for his teachings and by Gandhi for laying the foundation of Satyagraha in India. This connection to three major spiritual figures is a source of pride for Bihar.
Vaishali's Historical and Political Context: Lord Mahavir was born in Kshatriyakund (modern-day Bapu-Pud) in Vaishali, a region that held significant political importance during that era. Vaishali was a republic with a council of 66 kings, presided over by King Chetaka, who was Mahavir's maternal uncle.
Neglect of Mahavir's Birthplace: Despite a twelve-day celebration at the time of Mahavir's birth, the birthplace itself was forgotten by his followers for centuries. The lack of collective effort to find and commemorate it is considered shameful.
Recent Efforts and Inter-faith Harmony: In the past couple of years, individual efforts have been made to locate the birthplace and acquire land for a memorial. The Vaishali Sangh, despite not being solely Jain, is celebrating Mahavir's first anniversary at his true birthplace, which is seen as a positive sign of Indian unity. The author expresses a desire for a joint memorial for Mahavir and Buddha, where both their statues would stand together, and people could worship them collectively, as Vaishali is important to both.
Mahavir's Path of Renunciation and Service: In Vaishali, Mahavir renounced worldly power and chose the path of renunciation, likely because those who wish to serve the public do not seek dominion but strive to awaken the people's consciousness by mingling with them. Ruling powers remain above the people and cannot truly experience their joys and sorrows. Therefore, Mahavir chose service and renunciation.
Mahavir as a Human and an Inspiration: The author speculates whether Mahavir was born as God or achieved divinity through human development. Regardless, he lived among ordinary people, guided them towards the path of well-being, and his life offers inspiration.
The Concept of the Soul and Self-Control: Mahavir's contemplation led him to the understanding that the soul is the same in humans, animals, and plants, and exists throughout the universe. He resolved to practice self-control to avoid causing suffering to others. This forms the core of dharma.
Mahavir's Vows: Mahavir took vows to renounce all forms of violence, falsehood, theft, and possession. He defined violence subtly as causing distress to others, and possession as attachment and ego. He understood that violence and conflict arise from greed and selfishness, leading to social unrest. Thus, he advocated for abandoning violence and possession.
Impact of Mahavir's Renunciation: Mahavir's decision to renounce his worldly life had a significant impact across India, partly because he was the nephew of King Chetaka, a leader of the important Vaishali republic. Furthermore, Chetaka's daughters were married to prominent kings across India, establishing connections from one end of the country to the other. Mahavir's path of renunciation resonated deeply with the common people.
Mahavir's Asceticism and Endurance: For twelve and a half years, Mahavir practiced severe penance and endured immense suffering, including being captured, punished, beaten, thrown into wells, tied with ropes, and having nails driven into his ears. He remained silent, demonstrating the minimal need for food to sustain the body and finding fulfillment in enduring these hardships.
Examples of Asceticism: The text details various types of fasts Mahavir undertook, including lengthy ones, with some periods of complete abstention from food.
Mahavir's Compassion and Non-Attachment: Despite his suffering, Mahavir never complained and maintained compassion and kindness towards others. He did not become resentful or indifferent towards people. He voluntarily delayed his renunciation until his parents' death and stayed with his elder brother for two years out of consideration. He also bore with the foolishness of his disciple Goshaala without complaint.
Mahavir's Empathy and Non-Discrimination: The text recounts an instance where Mahavir left a place because his presence had caused a local ascetic to lose favor with the people. This illustrates his compassion and empathy, as he would not cause hardship to others. He also broke down caste barriers, having disciples from all walks of life, including a potter, a fisherman, and a Harijan. He believed that everyone is equal and brothers in his dharma.
Mahavir's Synthesis of Teachings: Mahavir's inclusive and synthesizing vision reconciled various Indian philosophies, establishing unity. His ability to sway even intellectual leaders like Indrabhuti to his side demonstrates his profound understanding.
The Present-Day Challenge of Understanding Mahavir: The author observes that those who understand Gandhi can see the potential of Mahavir's teachings in modern times. However, the current followers often limit Mahavir's dharma to intellectual understanding rather than practice, hindering its wider cultural impact.
The Divergence of Practice and Principle: The author notes a disconnect between Mahavir's principles of non-possession and his followers, who have become increasingly materialistic. While followers acknowledge the impermanence of the body and wealth, their actions often contradict this.
The Legacy of Interpretation and Sectarianism: Mahavir's teachings, initially based on practice, later evolved into scriptures, leading to diverse interpretations and commentaries. The author questions why contemporary exponents lack the power to instill the consciousness of non-violence and renunciation. The text draws a parallel with Hitler and Stalin, whose intense ideologies transformed their followers, suggesting that true adherence to a principle requires complete dedication.
The Peril of Sectarianism: The author criticizes the sectarianism within Mahavir's followers, leading to division and a lack of unity. This sectarianism has prevented Mahavir's dharma from becoming a true culture, leaving it largely as a philosophical concept. The author states that while the principle of non-violence remains, its practice has been overshadowed by possessiveness, leading to fragmentation and conflict among followers. The author concludes by urging Mahavir's followers to rise above sectarianism and embrace the unifying spirit of non-violence, which is the true path to peace and universal love.