Sarkhamani

This is a summary of the Gujarati Jain text "Sarkhamani" by Sukhlal Sanghavi, which compares the lives and narratives of Lord Mahavir and Lord Krishna.

The document primarily focuses on drawing parallels and highlighting differences between the two figures, examining how their life events are presented in Jain and Vedic traditions, respectively.

Here's a breakdown of the key themes and comparisons:

1. Gestation and Birth:

• Lord Mahavir: It's described that Mahavir's soul descended from the tenth heaven into the womb of Devnanda, a Brahmin woman. However, Indra, by the command of the chief deity, transferred the embryo to the womb of Trishala, a Kshatriya queen, thus ensuring Mahavir's birth in a noble Kshatriya lineage, as per Jain tradition which dictates Tirthankaras are born in high-status Kshatriya families. This event is termed "Garbha Haran" (embryo abduction).
• Lord Krishna: To protect Krishna from Kamsa, Vishnu commanded his power, Yogmaya, to transfer Krishna's embryo from Devaki's womb to Rohini's womb. Yogmaya also took birth as Krishna's sister in Yashoda's womb. This is referred to as "Garbha Parivartan" (embryo change).

2. Miraculous Feats:

• Lord Mahavir: The text mentions instances of Mahavir demonstrating extraordinary strength and spiritual power, such as lifting or moving the Meru mountain with his toe during his infancy while being taken for a ritual bath by Indra. It also describes him overcoming demonic attacks in child-like play and during his ascetic practices.
• Lord Krishna: The text details Krishna lifting the Govardhan mountain for seven days to protect the villagers from Indra's wrath. It also describes his battles with various demons sent by Kamsa, whom he either defeats or kills.

3. Childhood and Asceticism:

• Lord Mahavir: While playing, Mahavir encountered a divine being who tested his courage by appearing as a fierce serpent and a giant horse. Mahavir remained unfazed and easily subdued these manifestations. During his asceticism, he faced numerous hardships (upasargas) like attacks by animals (elephant, serpent) and divine beings (Yakshas) which he endured with steadfastness.
• Lord Krishna: Krishna also faced demons sent by Kamsa during his childhood play, such as the serpent Kaliya, whom Krishna subdued and danced upon, and the demon Pralambasura. These events are portrayed as divine interventions to protect the innocent.

4. The Core Difference in Philosophy and Culture:

• Jain Culture (Mahavir): The text emphasizes that Jain culture is rooted in ahimsa (non-violence). Its ultimate ideal is tapas (austerity), tolerance, and non-violence. The chosen ones who embody these principles perfectly are revered as Tirthankaras. Even in challenging situations, the focus is on maintaining non-violence.
• Vedic Culture (Krishna): Vedic culture, on the other hand, prioritizes lokasangraha (welfare of the world) and social order. It emphasizes adherence to social norms, protection of the virtuous, and the suppression of the wicked, even if it requires violence. This is described as a necessity for maintaining social harmony.

5. Influence and Adaptation:

• The author discusses how the narratives of Krishna, popular in Vedic traditions, might have influenced Jain literature. It is suggested that Jain authors adapted these stories, often reinterpreting the violent aspects to align with Jain principles of ahimsa. For example, demons sent by Kamsa are often depicted as being subdued rather than killed in Jain texts, or their defeat is attributed to other causes.
• The text highlights that while the framework of certain events might appear similar (e.g., lifting a mountain), the underlying philosophy and purpose differ significantly based on the cultural context.

6. Historical and Scholarly Perspective:

• The author, Sukhlal Sanghavi, analyzes the evolution of these narratives across different Jain texts (Agamas, Niyukti, Bhashya, Churni, and later works like Hemachandra's Trishashthi Shalakapurush Charitra). He notes that earlier Jain texts might describe events more naturally, while later texts incorporate more miraculous and divine elements, possibly influenced by the Puranic traditions.
• The author points out the significant similarities between Krishna lifting Govardhan Hill and Mahavir moving Mount Meru, suggesting a possible borrowing or adaptation of concepts between the traditions.

7. The Nature of Miracles and Human Endeavor:

• The text suggests that what appear as divine miracles in ancient scriptures can be understood as exceptional human efforts and determination when viewed through a modern, rational lens. Mahavir's victories over hardships are seen as profound inner strength and self-control, while Krishna's actions are portrayed as skillful interventions for societal well-being.
• The author concludes that the perceived differences between "Dharmavir" Mahavir and "Karmavir" Krishna stem from the differing emphasis on renunciation and non-violence (Dharma) versus action and social welfare (Karma), and how these ideals are interpreted and presented within their respective cultural contexts. Ultimately, both strive for the welfare of beings, albeit through different means and philosophies.

In essence, the document is a scholarly comparison of two major spiritual figures, examining their narratives, the cultural and philosophical underpinnings of their stories, and the potential interactions between Jain and Vedic traditions in shaping these accounts.