Prabhu Mahavir

Here's a comprehensive summary in English of the provided Jain text, "Prabhu Mahavir" by Vasumati Daga:

This text, presented as a radio drama or "radio rupak," is a tribute to Lord Mahavir, the 24th Tirthankara of Jainism. It highlights his teachings and their relevance to humanity, emphasizing his role as a beacon of peace and a guide for spiritual liberation.

Introduction to Jainism and Lord Mahavir:

• The book begins by acknowledging the ancient Jain tradition, tracing it back to Lord Adinath and continuing through the 24 Tirthankaras and countless Rishis, all of whom preached Dharma (righteousness) for the well-being of all living beings and the attainment of eternal peace.
• Lord Mahavir's core teaching is summarized by his famous statement: "Vatthu sahāvo dhammo" – "The inherent nature of a thing is its Dharma." The text explains that beings, by forgetting their true nature, are caught in the cycle of birth, death, and rebirth (samsara). This cycle can be broken by following Mahavir's teachings, leading to the purification of the soul and its elevation to divine status.
• Key principles of Mahavir's teachings are identified as Ahimsa (non-violence), Satya (truth), Achaurya (non-stealing), Brahmacharya (celibacy/chastity), Aparigraha (non-possession), and Syadvada (relativism/conditional predication). He is credited with dispelling the "darkness of irreligion" of his time.

Lord Mahavir's Life and Spiritual Quest:

• The text paints a picture of India 2500 years ago, divided into monarchical and republican states. Lord Mahavir was born into the Lichchhavi clan, rulers of the Vaishali republic, as the son of King Siddhartha and Queen Trishala. His birth is noted as being in Kundagrama, a suburb of Vaishali, in 599 BCE on March 30th (Chaitra Shukla Trayodashi).
• At the age of 28, after the passing of his parents, Mahavir felt a strong inclination towards becoming a Shramana (ascetic). He faced an internal conflict between the requests of his uncle and elder brother to stay at home for a few more years and his own firm resolve to renounce worldly life. This internal struggle led him to discover a new path.
• Mahavir's realization was that "One who has not let go of desire and has become a Shramana, is not in the home, but not far from it. One can live in the home and yet be far from it by being free from desire."
• He initially lived in the household, practicing detachment (asvada), silence, and meditation. He understood that true detachment was possible only by leaving the household. After obtaining permission from his family, he renounced his home and took the vow of Shramana publicly.
• His vows included: living without attachment to the body, enduring all hardships without complaint, not seeking medical treatment, not being overwhelmed by hunger and thirst, and conquering sleep. He stated that "Without achieving equanimity of the body (videha), fearlessness (abhaya) cannot be achieved. The root of fear is attachment to the body. Achieving fearlessness is essential. Violence, pain, and unrest exist in the body, not in the detached state."

Mahavir's Spiritual Realization and Teachings on Truth:

• The text recounts an incident where Mahavir was meditating when the serpent Chandakaushik spat venom at him. However, Mahavir's compassion and "nectar-like gaze" rendered the venom harmless, signifying the victory of Ahimsa over violence.
• As his spiritual practice deepened, Mahavir's consciousness was illuminated by the "sun of equanimity" (samata). This equanimity illuminated the principles of truth, non-stealing, chastity, and non-possession.
• He declared, "Non-protection is the greatest protection. One who feels insecure cannot walk on the spiritual path. I have no need for protection. Freedom and self-reliance are my protection."
• The essence of Mahavir's practice was equanimity – neither attachment nor aversion. He tested himself against experiences of gain-loss, pleasure-pain, criticism-praise, honor-dishonor, life-death, and emerged victorious. His consciousness became unveiled, and he achieved the state of Kevala Jnana (omniscience), reaching the stage of Vitaraga (one free from passions). At this point, the utility of senses, mind, and intellect ceased.
• During his asceticism, Mahavir remained mostly silent, inactive, and meditative. After achieving spiritual perfection, he expounded on the nature of truth.
• The 6th century BCE is described as a period of profound spiritual awakening, with Mahavir, Buddha, Lao Tzu, Confucius, and Pythagoras revealing the secrets of truth.
• Buddha stated that truth is "unexplained." Lao Tzu said, "Truth cannot be spoken." Mahavir echoed this by saying, "Truth cannot be spoken. It is as real as the fact that truth can be spoken. In the material world, there is complete harmony and coexistence. The concept of opposition is a creation of our intellect. Production and destruction, birth and death, eternal and transient all occur together."
• A dialogue between Mahavir and his chief disciple, Gautama, is presented:
  • Gautama asks: "Revered Sir, what is truth?"
  • Mahavir replies: "It cannot be told."
  • Gautama: "Then how can we know it?"
  • Mahavir: "Seek it yourself."
  • Gautama: "How can we search for it?"
  • Mahavir: "Abandon action, do not fill the mind with options, remain silent. Keep the body still."
• Mahavir is portrayed not just as a philosopher or a religious figure, but as a synthesizer of philosophy and religion. He advocated for "the practice of restraint in what should not be done and the practice of action in what should be done" for the development of consciousness.
• He emphasized the harmony of knowledge, faith, and effort (karma) as the path to liberation from suffering. "Knowledge without action and action without knowledge are both futile. Knowledge of truth in action and knowledge of truth through action, together, make life meaningful..."
• Mahavir saw faith as a bridge between knowledge and action. He stated, "One should have faith in that which one comes to know; faith does not preserve ignorance, it leads knowledge to action. Knowledge is rare, faith is rarer, and action is the rarest. When knowledge matures, faith becomes accessible, and when faith is accessible, action becomes accessible."
• He identified man as the source of knowledge and asserted that there is no God separate from the soul. His philosophy does not rely on scriptures as the ultimate authority, but on man himself. A Vitaraga man is the authority, and his Vitaraga state is the ultimate proof.
• Mahavir was an anekaatmavadi (pluralist of souls), believing that souls are infinite and independent. He also noted the diversity of species.

Social Teachings and Modern Relevance:

• Mahavir challenged the caste system prevalent in his time, which was based on birth and fostered arrogance and discrimination. He questioned, "If there is harmony and coexistence in the material world, why not in the human world?"
• His core social message was friendship with all beings, based on tolerance. He urged followers to "not forget the indivisibility hidden behind difference. Tolerate even those whom you consider enemies, and those whom you consider friends. I tolerate all beings. May they all tolerate me. I have friendship towards everyone. I have no animosity towards anyone. Abandon ego – see reality. Multiplicity is not separate from unity. This is the fundamental basis of coexistence."
• The text reiterates the timelessness of Mahavir's principles for both "tattva" (essence/philosophy) and "vyavahar" (conduct/practice):
  • Control the use of resources.
  • Do not adopt expansionist policies.
  • Do not attack to claim the rights of others.
  • Man is the creator of his own happiness and sorrow and the architect of his own destiny.
  • Kings are not divine incarnations; they are human.
  • No scripture is divine; they are human creations.
  • Destiny does not create man; he can change his destiny through his own efforts.
  • Salvation is not achieved by the uncharitable; therefore, be charitable and do not claim others' share.
  • Provide shelter to the homeless.
  • Always be ready to impart knowledge.
  • Serve the sick. In case of conflict, try to pacify without taking sides.
  • Dharma is the most beneficial, but only Dharma that is characterized by Ahimsa, restraint, and austerity.
  • Dharma associated with sensual desires, wealth, and power is like worldly poison.
  • Violence in the name of religion is irreligion.
  • A characterless person is not saved by sect or attire; religion and religious institutions are not the same.
  • Pedantry of language and discipline of knowledge do not calm the mind. The only means of peace of mind is Dharma.
• The text strongly condemns violence and intolerance:
  • Do not refute unseen religions.
  • Interpret truth relatively. Do not insist on your own opinions; try to understand the opinions of others.
  • Freedom from attachment and aversion is Ahimsa. The feeling of equality develops in community life, only then is non-violent revolution possible.
  • Do not kill anyone. Do not harbor enmity towards anyone. Be friendly to everyone. Slavery is violence, so do not enslave anyone. Husbands should not consider wives, nor rulers the ruled, as subservient; therefore, do not abduct the freedom of others.
  • The idea of high and low should not exist. No caste is higher or lower. The caste system is changing, imaginary. Do not promote violence by making it eternal; include all castes in your sangha (community).
  • Heaven is not man's goal; his goal is supreme peace, Nirvana.
  • War is violence; enmity increases enmity and does not solve problems.
• The text concludes by mentioning Lord Mahavir's Nirvana in 527 BCE and emphasizes that the flame of Dharma, knowledge, equanimity, and Ahimsa ignited by him continues to guide the world even after 2500 years. By following his path, humanity can dispel the darkness in the world.

The summary highlights Lord Mahavir's core teachings on Ahimsa, equanimity, self-reliance, the nature of truth, and the importance of spiritual practice, alongside his social reforms advocating for equality and tolerance. It presents him as a universally relevant figure whose message of peace and self-realization remains vital for humanity.