Shraman Bhagvana Mahavira Part 2 Vibhag 1

This document is Volume II, Part I, of the book "Śramaṇa Bhagavān Mahāvira: His Life and Teaching" by Muni Ratna-Prabha Vijaya, published by Parimal Publications in Delhi, India. The first edition was published in 1948-50, with a reprint in 1989.

The book is a detailed account of the life and teachings of Lord Mahavira, the 24th Tirthankara of Jainism. The content provided focuses on establishing the antiquity of Jainism and its distinctness from Buddhism and Brahmanism, as well as detailing Mahavira's early life and his ascetic period.

Here's a breakdown of the key themes and information presented in the provided text:

I. Antiquity and Distinctness of Jainism:

• Refutation of Misconceptions: The text directly addresses and refutes the notion that Jainism is an offshoot of Buddhism or Brahmanism. It asserts that Jainism is a distinct religion with a unique approach to man's relation to the universe.
• Syād-vāda and Metaphysics: Jainism is highlighted for its unique system of logic, Syād-vāda, and its distinct metaphysical analysis of the universe.
• Superiority to Buddhism and Brahmanism: The text claims Jainism can "very well command superiority to Buddhism and Brahmanism" due to its comprehensive rules of conduct and its valuable contribution to humanity's upliftment.
• Historical Evidence for Antiquity:
  • Buddhist Texts: Mentions Mahavira as "Jñāta-putra," a designation referring to his caste, and notes that Buddhist works mention him as one of the "six heresies" Buddha encountered. Certain Jain tenets like Karma-vāda are also referred to as existing during Buddha's time in Buddhist works.
  • Jaina Texts: Some Jaina works suggest Buddha was a disciple of a Jain monk, indicating Jainism's prior existence.
  • Mahabharata and Ramayana: References in these epics to Ksapanaka (Jaina saints) and the Sapta Bhangi Naya doctrine are cited as proof of Jainism's antiquity prior to Buddhism.
  • Mathura Inscriptions: Inscriptions dating approximately 900 years after Mahavira suggest Rishabha-deva was viewed as Mahavira's 23rd predecessor, pointing to Jainism's existence from Rishabha-deva's time.
  • Pārśvanātha: Pārśvanātha, the 23rd Tirthankara, is admitted to be a historical personage who flourished before Buddha, dating him to around 800 BCE. This further establishes Jainism's greater antiquity than Buddhism.
  • Hindu Scriptures and Puranas: The Bhagavata Purana attributes Jainism's origin to Rishabha-deva, flourishing at the beginning of the present Manu period, implying an age of many crores of years. References in the Vedas to Vardhamana, Rista-Nemi, and Rishabha are also presented as evidence.
• Comparison with Hinduism:
  • Jains are not Hindu dissenters; the two religions are distinct.
  • Hinduism believes in a Creator, while Jainism focuses on worship of perfected souls.
  • Jain worship is directed solely to perfected human beings (Jinas), whereas Hinduism includes a creator god and numerous other deities.
  • The purpose of worship differs: Jainism emphasizes emulating a model, while Hinduism involves propitiating gods.
  • Scriptures are mutually exclusive; there is no agreement between Hindu Vedas/Puranas and Jain scriptures.
  • Agreement on social matters is due to long coexistence and intermarriage, not religious origin.
  • Jainism views the world as eternal, while Hinduism believes in its creation.

II. Ahimsa (Non-Violence) as the Key to World Peace:

• Core Principle: Ahimsa, meaning "not hurting" or "not injuring," is presented as the principal weapon of Jainism to combat all evils.
• Divine State: Practicing Ahimsa is believed to lead to a divine state, restoring the soul's lost perfection.
• Scope: Ahimsa extends to all living beings, not just humanity.
• Moral Foundation: Hurting others (even by thought) hurts one's own soul, tarnishing its character. Meritorious actions lead to joyful destinies, while harm hardens the soul.
• Relevance to Society: Ahimsa purifies, ennobles, and sweetens life, establishing brotherly relations among people, communities, and nations.
• Love vs. Hatred: Love leads to peace, goodwill, and unity, while hatred causes quarrels and wars.
• Critique of Materialism and Politics: Modern materialistic politics and national self-aggrandizement are blamed for conflict. Jainism's doctrine of love is proposed as the solution.
• Practical Application:
  • Individual: Ahimsa helps destroy animal nature, leading to purity of soul, unlimited knowledge, happiness, and immortality. Virtues like truthfulness, justice, forgiveness, temperance bring peace of mind and prosperity.
  • National: Ahimsa reduces the need for armaments, taxation, and military, fostering peace between nations.
  • Economic: Excessive industrialization is checked. Life is simplified, manufacturing and mechanization are restricted, and self-sufficiency is promoted.
  • Social: A proposed system of "two women to one man" in countries with a gender imbalance is discussed, aiming to purify social life, reduce unemployment, and prevent clandestine relationships and abortions. The natural role of women in the home is emphasized.
  • International: Universal Love is the key to international respect and peace, replacing fear and hatred.

III. Flesh-Eating and its Eradication:

• Abominable Practice: Flesh-eating is condemned as an abominable and disgusting practice.
• Disregard for Life: It shows ignorance of the soul's nature and disregard for Christ's plea for "mercy and not sacrifice."
• Philosophical and Scientific Basis: The argument is presented that life is precious to all beings, and respecting animal life is essential for respecting human life. Meat-eating engenders selfishness, thoughtlessness, and heartlessness, leading to deeper impurity.
• Dietary Science: Modern science and physicians recognize that meat is not essential and can be harmful. Vegetarianism is promoted as the perfect diet for health and efficiency, with plants being condensed sunlight.
• Vitamins and Animal Products: Animal products store vitamins from plants, but the processing of meat leads to loss of nutritive value.
• Nutritional Value: Plants provide essential nutrients in the right proportions, unlike animal products which are considered deficient and inadequate after processing.

IV. Early Life of Lord Mahavira:

The text provides a chapter-by-chapter outline of Mahavira's birth, dreams, childhood, youth, marriage, and renunciation. Key events include:

• Descent and Conception: Descending from Prāṇata-loka, conception in Uttaraphalguni, and birth.
• Trisala's Dreams: Detailed descriptions of the 14 great dreams seen by Mahavira's mother, Trisala, during her pregnancy, which are interpreted as prophetic of her son's greatness.
• Horoscope: An astrological analysis suggesting Mahavira's birth under the influence of Mars in Capricorn, indicating a strong, determined, and influential personality.
• Celebration of Birth: Detailed accounts of celestial celebrations by various gods, including Śakra (Indra), the Dig-kumārīs, and their retinue. The elaborate ritual of Mahābhiṣeka (great ablution) is described.
• Early Life: Naming of Vardhamāna Kumāra, playing with boys, molestation by a Piśāca, going to school.
• Youth and Marriage: Marriage to Yaśodā. The text elaborates on the king's and queen's wishes for the marriage, Vardhamana's initial reluctance, and his eventual consent.
• Death of Parents: The text mentions the death of his parents.
• Renunciation: Request to King Nandivardhana for permission to renounce the world, followed by the Samvatsarika Dāna (annual charity) and the request of Lokāntika gods.
• Dikṣā (Renunciation): The momentous event of Mahavira leaving his princely life and embracing asceticism is described in detail, including his solitary departure and the activities of the gods.
• Chadmastha Kāla (Ascetic Life): The text then outlines, year by year, the peregrinations and experiences of Mahavira during his 12 years of asceticism, detailing numerous events, molestations by various beings (yakṣas, demons, heretics, robbers, princes), his unwavering patience, and the spiritual progress made.
  • First Year: Events in Asthika-grāma, including encounters with bees and the heretic Gośāla.
  • Second Year: Encounters in Moraga Sanniveśa, Acchandaka, and the events involving Gośāla and the village-people.
  • Third Year: Travel to Campā Nagari, encounters with Gośāla, and the king's daughter.
  • Fourth Year: Travel to Pātrālaka village, incidents involving Gośāla and Khandaka, and his encounter with a snake Canda Kausika.
  • Fifth Year: Travel to Bhadilla Nagari, encounters with Kāla-hasti, and Gośāla's interactions.
  • Sixth Year: Travel to Kāyali Samāgama, Nandiṣéna Sthavira, Kūpiya Sanniveśā, Vaiśāli, and encounters with Gośāla and the mob. The text also details the origin of the Yakşa Bibhélaka.

V. Key Philosophical Concepts and Practices:

• Tri-ratnas: The Jain doctrine comprises three gems: True Faith, True Knowledge, and True Conduct.
• Atheistic Religion: Jainism is an atheistic religion, not believing in a personal, supreme God. Faith is placed in the Jinas.
• Jina: A Jina is a human being who has achieved perfection through personal exertion and willpower, emancipating themselves from the bondage of Karma.
• Five Degrees of True Knowledge: Mati Jñāna (sensual), Śruti Jñāna (clear/education), Avadhi Jñāna (superior senses), Manah Paryāya Jñāna (spiritual clairvoyance), and Kevala Jñāna (omniscience).
• Syādvāda: The doctrine of "May Be," opposing dogmatic assertions and allowing for multiple viewpoints.
• Seven Legitimate Modes (Saptabhangi Naya): Affirmation, denial, affirmation and denial simultaneously, etc.
• Constituents of the Universe: Jiva (Living Being/Soul) and Ajiva (five substances: Dharma, Adharma, Kala, Akaasha, Pudgala). Matter forms the elements (earth, fire, air, water), leading to beings and bodies.
• Karma and Transmigration: The union of soul with matter leads to Karma, which regulates transmigration. Merit leads to higher rebirths, while bad deeds lead to lower ones.
• Asceticism as Salvation: Asceticism is the way to Salvation, breaking the chains linking soul to matter, leading to Nirvana (Pure Intelligence, Bliss, Perfection).
• Five Great Vows (Maha-vratas): Ahimsa (non-injury), Satya (truth), Asteya (non-stealing), Brahmacharya (celibacy), and Aparigraha (non-possession/renunciation).
• Strict Asceticism of Monks: Detailed description of the rigorous practices of Jain monks, including filtering water, sweeping places, controlling senses, and voluntary fasting.
• Layperson's Ethics: More humane and easier regulations for Jain laity, including prohibitions against intentional murder, lying, theft, and sexual misconduct, along with encouragement of charity and gentleness towards animals.

The document concludes with a detailed astrological analysis of Mahavira's horoscope and a comprehensive catalog of his peregrinations and encounters during his ascetic life, highlighting his enduring patience and spiritual fortitude. The text is rich in anecdotal accounts and philosophical explanations, aiming to provide a comprehensive understanding of Mahavira's life and the foundational principles of Jainism.