Param Gyaniyo Me Ek Vaigyanik Mahavir - Book Summary

This document, "Param Gyaniyo me Ek Vaigyanik Mahavir" (A Scientist among Supreme Knowledgeable Beings: Mahavir) by Vahid Kazmi, argues that Lord Mahavir, the 24th Tirthankara of Jainism, possessed a uniquely scientific and revolutionary approach to spirituality and existence. The text highlights several key aspects of Mahavir's philosophy and practice that set him apart from other enlightened beings and align with modern scientific thought.

Here's a comprehensive summary:

1. Radical Independence and Self-Reliance:

Mahavir is presented as a uniquely bold and original enlightened being. He emphasized reaching the ultimate truth, salvation, or nirvana solely through one's own efforts, without reliance on scriptures, sects, gurus, or any external authority.
He stressed that true and vital truths are attained from within oneself, not borrowed or stale truths from others. This self-reliance is a core aspect of his scientific approach.
This independence meant he didn't seek followers or establish a guru-disciple tradition. He believed no one could grant liberation to another. His ideal for followers was a "friend on the path" (kalyana-mitra) walking alongside, not being led.
His rejection of an external God as a goal was also a radical departure, a stance only a truly courageous individual could take. This independent view led to him being misunderstood as an atheist, creating a historical rift between Brahmanical and Shramanic cultures.

2. The Scientific Approach to Truth: Anekanta and Syat-Vada (Many-Sidedness and The "Perhaps" Philosophy):

Mahavir's most significant contribution, according to the text, is his approach to understanding truth. While many have attained ultimate knowledge, Mahavir excelled in expressing it fully.
He is described as possessing a scientific outlook and thinking, making him a "scientist among enlightened beings."
He challenged the Aristotelian logic which insists on strict definitions and separation (e.g., 'A' is 'A', and 'B' is 'B', never interchangeable). Mahavir's logic, in contrast, suggested that 'A' can have the possibility of 'B', and vice versa.
Life and existence are not simple or static. Nothing is purely 'A' or purely 'B'. Light is not just light; darkness is not just darkness. This interconnectedness and multifaceted nature of reality is central.
He critiqued "ekanta" (one-sidedness or absolutism), where a person claims to know the truth by looking at only one aspect of reality. Life is vast and encompasses all perspectives.
Mahavir expanded the existing three-fold view of reality (is, is not, both is and is not) to a seven-fold perspective (saptabhangi) by introducing "syat" (meaning "perhaps" or "from a certain point of view," not doubt). This allows for nuanced statements about reality, acknowledging its complexity.
His Syat-Vada or Anekanta-Vada (the philosophy of many-sidedness) proposes accepting all aspects of life and truth simultaneously. This is presented as a revolutionary concept that resonates with modern scientific understanding.
The text draws a parallel between Mahavir's Syat-Vada and Albert Einstein's theory of relativity. Just as Einstein showed that concepts like space and time are relative and interconnected, Mahavir’s philosophy asserts that all truths are relative to perspective.
The scientific concept of "quanta" – that particles can behave as both waves and particles simultaneously – is presented as a scientific validation of Mahavir's Anekanta-Vada. The text argues that science, in its attempt to explain phenomena like quanta, indirectly confirms Mahavir's worldview.

3. Jati Smaran (Recollection of Past Lives):

While the concept of past lives was not new in India, Mahavir approached it scientifically. He not only discussed past lives theoretically but also developed a practical, scientific method to access them, called Jati Smaran.
Nature, for human well-being, creates a barrier to remembering past lives. If we remembered previous lives, especially if they were less fortunate than our current one, it could lead to immense suffering.
Past lives are not lost but "taped" behind our current memory. Jati Smaran is a method to access this tape.
This practice is deemed revolutionary because it offers direct experiential proof, unlike mere verbal explanations. Witnessing one's past actions and their consequences in previous lives can lead to profound internal transformation and a cessation of the cycle of suffering.
It helps individuals realize that they are repeating the same patterns across lifetimes, breaking the illusion of novelty and leading to detachment from the cyclical pursuit of desires.

4. Vitraagta (Non-Attachment/Equanimity):

Mahavir introduced the concept of Vitraagta, a state beyond attachment and aversion (raag and viraag).
He explained that the common understanding of "viraag" (detachment) is often just the opposite extreme of "raag" (attachment), not true liberation. Both are forms of attachment, one to worldly pleasures, the other to asceticism or even the desire for liberation itself.
The text highlights that attachment and aversion are often unconscious counterparts, as described by psychologists like Freud and Jung.
Vitraagta is the state of being beyond these dualities – beyond pleasure and pain, violence and non-violence, possession and renunciation. It's a state where the self is not bound by any "this" or "that."
This state is achieved by becoming aware of the underlying dualities and transcending them. It's a state of pure consciousness, free from the need to choose or identify with any particular polarity.
Mahavir's practices, such as Jati Smaran, are instrumental in helping individuals achieve this Vitraagta.

5. Shravak Kala (The Art of the Listener):

Mahavir redefined the term "Shravak" (listener) from merely hearing to a profound meditative practice.
Unlike previous spiritual figures who focused on expressing their own knowledge, Mahavir emphasized the listener's state of mind. He stressed that true listening occurs only when the mind is tranquil and free from thought-streams (nirvichara avastha).
He called this state of tranquil listening "Samyak Shravan" (right listening), distinct from ordinary hearing (shrota). A true Shravak listens with the soul, not just the ears.
The path to becoming a Shravak begins with "Pratikraman," the process of withdrawing consciousness from all external attachments and connections.
This withdrawal of consciousness, when followed by centering it in the self (Atman) – which Mahavir identified with time/consciousness itself – leads to Samayika.

6. Samayika (Equanimity/Equidistance):

Mahavir's Samayika is presented as a refined form of meditation, distinct from traditional "dhyana" (meditation).
While traditional meditation often implies meditating on something or someone ("par-kendrit"), Samayika is entirely self-centered (swa-kendrit).
Mahavir equated time (samaya) with the soul (atma), suggesting that Samayika is the state of becoming steady with the soul.
This concept of time as the soul is linked to modern physics, specifically Einstein's unification of space and time. Both Mahavir and Einstein recognized the fundamental nature of time. Mahavir, however, recognized time as the soul and the basis of consciousness.
Samayika involves two stages: Pratikraman (withdrawal of consciousness) and then stabilizing that consciousness within the self (the soul/Atman).
The combined process is referred to as "Samyak Dhyana" (right meditation). Samayika is described as the most scientific and profound practice in the spiritual world, making all other practices tools to achieve it.

Conclusion:

The document powerfully argues that Mahavir's teachings are not mere religious doctrines but profound insights with a deeply scientific and revolutionary basis. His emphasis on self-reliance, multifaceted truth (Anekanta), experiential verification (Jati Smaran), transcendence of dualities (Vitraagta), and the art of mindful listening (Shravak Kala) culminating in self-centered meditation (Samayika) are presented as timeless truths that anticipate and align with modern scientific discoveries and psychological understandings. The author believes future science will increasingly validate Mahavir's profound vision.