Manav Dharm Ke Praneta Mahavir - Book Summary

Here's a comprehensive summary of the provided Jain text, "Manav dharm ke Praneta Mahavir" by Sardarsinh Choradiya, focusing on the key themes and arguments presented in the text:

The text, "Manav dharm ke Praneta Mahavir" (Mahavir, the Founder of Human Religion), by Sardarsinh Choradiya, celebrates Lord Mahavir as a paramount figure in the lineage of great luminaries on the Indian horizon. It posits Mahavir as a revolutionary thinker who established the highest human values by departing from prevailing traditional beliefs. The text highlights that pre-Mahavir society was decaying due to inequality, hypocrisy, superstition, conservatism, and narrow sentiments, rooted in traditional and artificial values. A powerful elite controlled the entire societal structure, perpetuating a corrupt system that sidelined human values.

Born Prince Vardhaman in a royal family in Vaishali in 599 BCE, Mahavir was inspired by the existing circumstances. He advanced the tradition of Shraman Tirthankaras and challenged the era's prevailing thought processes by establishing non-violence (ahimsa) in a role of equanimity (samatā). Through his eternal and all-encompassing philosophy, he attacked the flawed social system of his time, which was riddled with issues like theism, hypocrisy, polytheism, ritualism, the absence of local languages, animal and human sacrifice, and the mistreatment of women. He presented the fundamental aspects of human life and established human values.

Key aspects of Mahavir's teachings and their impact, as described in the text, include:

Rejection of the Caste System (Varna Vyavastha ka Khandan): Mahavir's most significant struggle was against the prevalent caste system, which was based on birth and was the primary component of inequality. This system created a vast divide between Brahmins (born high) and Shudras (born low). Mahavir's logic-based refutation of this system deeply affected the downtrodden and oppressed. He prioritized the upliftment of Dalits and the exploited, opening the doors of his religion to them. He considered all humans, regardless of their background, as equal. Although born a Kshatriya, he achieved self-mastery through inner victory, conquering hatred and attachment, thus becoming known as "Jina" (victor). The doors of his Samavasaran (assembly) were open not only to humans but to all beings, where people from all walks of life sat together.
Rejection of Divine Incarnation (Avatarvad ka Khandan): Mahavir refuted the prevailing notion that God, as the creator, is the ultimate arbiter of destiny. Religious leaders of his time emphasized this, further complicating it by declaring the king as an avatar of God and Sanskrit as the language of gods. They fostered the belief that human welfare could only be achieved through worship of the creator God, positioning kings and priests as intermediaries. Mahavir broke these chains, stating that the universe has no creator; it is eternal and infinite. He asserted that the world does not run solely on the mercy of a single God, promoting a rational and self-reliant approach to life. He urged everyone to find the path to liberation in their own language. He also rejected the idea that any scripture is divine, stating that all scriptures are human creations. He declared that a king is a human, not a god, and should be recognized as a prosperous human.
Superiority of Humans over Deities (Devon par Manav ki Mahanta): Mahavir considered all humans as humans and himself as human. This is why, unlike other religions, Jainism does not associate divine incarnations with the Tirthankaras. They attained their status through penance and self-control, shedding karma, realizing the true nature of the soul, and merging with it. He emphasized the importance of character and the practice of the Pancha Mahavratas (five great vows): non-violence, truth, non-stealing, celibacy, and non-possession. He clearly stated that no one is a divine incarnation and all beings possess the same soul. Deities are not superior to humans; rather, they are subordinate. Jain scriptures contain numerous examples of deities seeking refuge with great souls. However, there are no instances where worship of God, deities, or their avatars is presented as the path to liberation. According to Mahavir, every human can achieve liberation through good deeds, overcoming bad deeds, and self-realization. Mahavir was a symbol of compassion and empathy, asserting that human existence is supreme, and every soul has an independent existence with infinite potential. Thus, Lord Mahavir established the superiority of humans over deities.
Humans as Architects of Their Own Destiny (Manushya Swayam Bhagya Vidhata): Mahavir debunked fatalism, declaring that humans are the architects of their own destiny. No other power determines their fate or controls their actions. Humans are not puppets of destiny or karma; they create their own destiny. They are the creators of their own happiness and sorrow.
Emphasis on Effort (Purusharth par Bal): For happiness, Mahavir advocated for self-effort and naturalness. He taught that happiness resides within oneself, not externally. He questioned the pursuit of happiness through attachments, aversions, and material possessions, highlighting that such pursuits often lead to immense suffering. "Happiness is ultimately located within, which can only be achieved through self-effort."
Karma Theory (Karmavad): Mahavir's life philosophy is rooted in the core principle of karma. He stated that merely shaving one's head does not make one a Shraman, chanting "Om" does not make one a Brahmin, and living in the forest does not make one a Muni. True Shramanism, Brahminism, Muniship, and asceticism are achieved through equanimity, celibacy, knowledge, and penance, respectively. A person becomes a Kshatriya, Brahmin, Vaishya, or Shudra solely through their actions.
Greatness Through Actions, Not Birth (Manushya Janm se Nahin Karma se Mahan Hai): By propagating the concept of karma, Mahavir asserted that greatness is determined by actions, not birth. He rejected the notion that only a specific caste has the right to liberation. He stated that the path of religion is not determined by birth but by actions. As one acts, so shall one experience the consequences. The soul itself performs karma and experiences its fruits, wandering through the universe and ultimately achieving eternal liberation. The quality of karma determines the outcome. Liberation cannot be attained until past karma is exhausted.
Integration of Knowledge and Action (Gyan aur Karma ka Samanvay): For liberation, Mahavir emphasized the integration of knowledge and action. He advocated for the Ratnatraya (three jewels): right faith, right knowledge, and right conduct. He explained that mere knowledge, faith, or conduct alone cannot lead to freedom from suffering. An integration of knowledge, faith, and conduct is essential. Both inferior karma and knowledge devoid of action are futile. The knowledge of truth and the practical application of truth are both necessary.
Pure Soul as the Supreme Soul (Shuddh Atma hi Paramatma): Mahavir emphasized self-purification for liberation. He stated that attaining divinity is not the prerogative of any particular class or person. The soul is independent, free, pure, and unaffected. Anyone, regardless of caste, class, religion, or gender, can achieve it through purity of mind and conduct. To do so, one must renounce desires, anger, ego, greed, indulgence, and negligence. The soul liberated from these is the pure soul, which is the Supreme Soul.

In conclusion, the text highlights Lord Mahavir's expansive philosophy, emphasizing anekānta (multi-facetedness) and syādvāda (conditional predication) as unique contributions to the world of philosophy, opening new avenues of thought and guiding thinkers globally. By establishing such a human religion, Lord Mahavir opened the doors of liberation for all beings and laid the foundation for a life philosophy that not only provided new direction to humanity but also established the highest human values, a significant achievement of Mahavir's human dharma.