Mira And Mahavir Or Belief In God

This document is a play titled "Mira and Mahavir or Belief in God" by N. V. Thadani, published in 1941 by Hindu College, Delhi. The preface explains that the play is written in dialogue form to simplify the discussion on belief in God, drawing inspiration from ancient Hindu philosophies, particularly the concept of Pratyaksha Pramana (evidence acceptable to reason and normal experience).

The author highlights the challenge of reconciling religious faith with the rise of science, which has questioned traditional beliefs. He notes that while religion has historically been central to human life, modern educated youth are increasingly questioning religious dogma and seeking answers in reason and scientific laws. The play aims to address this by exploring the nature of faith, the relationship between reason and faith, and the concept of God within various philosophical and religious systems.

The play is divided into three scenes and features two main characters: Mira, a religious and faithful young woman, and Mahavir, her intellectual brother who is initially skeptical of God's existence.

Scene I opens with Mahavir returning from a debate where he won a prize for arguing the proposition "When Man lives, God dies." He expresses his disbelief in God, viewing religion as a comfort or a "dope" and emphasizing human agency and self-reliance. Mira, in contrast, expresses her need for God and her faith, referencing her namesake, the devotional poet Mira Bai. She suggests that the Mahabharata is more than just a story; it's a philosophy of life.

Scene II depicts Mahavir dreaming. In his dream, Krishna and Arjuna appear. Arjuna speaks of the enduring truth of Krishna's teachings and the current world's forgetfulness of God amidst conflict. Krishna then confronts Mahavir, who initially dismisses him and the idea of God, championing Nature as self-created and purposeless. Krishna engages Mahavir in a philosophical debate, challenging his atheistic views by questioning his understanding of himself, the origin of the universe, and the nature of consciousness and human desire. Krishna argues that even atheism leads to the conclusion that life is fruitless and painful, suggesting that the pursuit of permanent happiness, which Nature cannot provide, points towards God. He introduces the concepts of Nirguna Purusha (God beyond attributes) and Sa-guna Purusha (God with attributes), representing the impersonal and personal aspects of the divine, respectively. Mahavir grapples with these ideas, questioning the utility of a God beyond nature and the proof of His existence. Krishna explains that the idea of God is a reality that satisfies a fundamental human need for happiness and meaning, and that belief in God can be found in the principles of goodness, intelligence, and happiness, and in the concept of "Sacrifice" (selfless action).

Scene III takes place the next morning. Mahavir is transformed by his dream. He tells Mira that he can no longer deny God and explains his new understanding: Nature can provide physical attributes but not goodness or permanent happiness. He now believes God is the principle of goodness, intelligence, and happiness, and that denying Him undermines human existence. He reiterates that God is both within and without the universe, a spectator and an actor, law and love, unborn and eternal, yet actively creating in Nature. Mira shares that she also had a profound experience in her dream, seeing Krishna and feeling his presence. They both realize the depth of the Bhagavad Gita and the interconnectedness of faith, knowledge, and selfless action (Sacrifice) in understanding God. Mahavir renounces his debate prize, acknowledging that "Man can live only when God lives." The play concludes with them finding solace and purpose in surrendering their will to God and embracing acts of service.

In essence, the play explores the journey from skepticism and atheism to faith and belief in God, driven by a search for meaning, happiness, and an understanding of the universe. It highlights that belief in God is not merely an article of faith but can also be approached through reason and a deeper understanding of human existence and its aspirations.