Tirthankar Bhagawan Mahavir - Book Summary

Here's a comprehensive summary of the provided Jain text, "Tirthankar Bhagawan Mahavir" by Hukamchand Bharilla:

This book, published by Todarmal Granthamala Jaipur, is a comprehensive account of the life and teachings of Tirthankar Bhagawan Mahavir, the 24th and final Tirthankar of the current era in Jainism. The book highlights Mahavir as a historical figure, recognized for his philosophy of Ahimsa (non-violence), as famously stated by Mahatma Gandhi calling him the "Avatar of Ahimsa."

The text clarifies that while all Tirthankars are divine beings, not all divine beings are Tirthankars. A Tirthankar is defined as one who establishes a "Tirtha" – a path to cross the ocean of worldly existence (samsara). Bhagawan Mahavir is presented not as the founder of Jainism, but as a powerful propagator of its eternal principles. Jainism itself is described as the inherent nature of reality, a ultimate truth, rather than a dogma or sect.

Mahavir's life is portrayed as a testament to the ultimate development of human life based on Ahimsa. Despite being a Kshatriya prince, he never harbored dreams of worldly conquest. He believed that true victory lies in conquering one's inner desires like attachment, aversion, and delusion, rather than external enemies. His goal was the full development of knowledge through the subjugation of these inner passions, leading him to become Vitaraga (free from passions) and Sarvagna (omniscient), thereby attaining divinity.

The book emphasizes that divinity is achieved through self-conquest, not birth. Mahavir was born a human like any other but became divine by conquering himself. He famously stated that conquering oneself is conquering the world and knowing oneself is knowing the world.

Mahavir's life is succinctly divided into three phases:

First 30 years: Lived amidst luxury and pleasure, like a lotus untouched by water.
Next 12 years: Dedicated to solitary self-contemplation and penance in the wilderness.
Final 30 years: Devoted to establishing, propagating, and spreading the "Sarvodaya Tirtha" (the path of universal upliftment) for the welfare of all living beings.

His birth is described as occurring in Kundagrama, to King Siddhartha and Queen Trishala, 2600 years ago. His birth name was Vardhaman, signifying his continuous growth. The birth was celebrated with great joy by both humans and celestial beings, including a grand ritualistic bath on Mount Sumeru. Even as a child, Vardhaman was described as healthy, beautiful, brave, and wise, earning him titles like Veer, Ativeer, and Sanmati.

The book recounts instances from his childhood that demonstrated his fearlessness and sharp intellect. One story tells of him remaining unfazed by a venomous snake that coiled around his playmate's tree, causing the snake to retreat. Another highlights his composure and skill in calming a rampaging elephant.

As he entered youth, his contemplative nature deepened. He sought solitude and engaged in profound philosophical discussions, often resolving complex queries with his mere presence and insightful explanations. A significant anecdote illustrates his understanding of Syadvada, the Jain doctrine of manifold perspectives. When his friends, confused by contradictory directions from his mother and father about his location, asked him for the truth, Mahavir explained that both were correct from their respective viewpoints, demonstrating the relativity of concepts like "up" and "down" and the non-contradictory nature of Syadvada.

The text contrasts his potential to become a powerful king with his disinterest in worldly power and wealth. He saw worldly possessions as bondage and could not derive joy from the oppression of others. His quest was for eternal, transcendent bliss, which he knew resided within.

Mahavir's decision to renounce the world was driven by the pervasive violence and hypocrisy prevalent in society, especially in the name of religion, where animal sacrifices and even human sacrifices were common. He felt it was impossible to exist in such an environment without wanting to guide others. Before guiding the world, he desired to achieve complete self-knowledge and eradicate his own inner passions (rag-dwesh). He wished to become a "Mahavir" not of violence, but of Ahimsa and peace.

Despite societal pressures, temptations of youth, and parental affection, Mahavir remained resolute in his spiritual pursuit. His mind was not swayed by the beauty of princesses offered in marriage. He was determined to break free from all worldly bonds by taking refuge in his inherently unattached soul.

At the age of thirty, he renounced his home, becoming a Digambara (sky-clad) ascetic, and began his rigorous penance in solitary forests. His ascetic life involved severe practices like abstaining from conversation, sleeping on thorny ground, using his arm as a pillow, and not even engaging in the rituals of bathing and cleaning teeth. He treated enemies and friends equally and dwelled in caves, remaining unaffected by extreme weather. His serene demeanor even influenced wild animals, leading to an atmosphere of peace where they coexisted harmoniously.

After twelve years of intense inner and outer penance, at the age of forty-two, he achieved complete Vitaragata by eradicating even the subtlest passions. This led to the attainment of Sarvagnata (omniscience) and thus he became "Bhagawan." Simultaneously, due to immense past merit, he attained the Tirthankar Padvi (status of a Tirthankar) and became known as Tirthankar Bhagawan Mahavir.

Following this, he began his spiritual discourse in a divine assembly called Samavasarana, open to all beings regardless of social status, caste, or species. Mahavir's teachings emphasized that true greatness lies in one's conduct and thoughts, not birth. Ahimsa was declared the supreme principle for ethical purity, and Anekantavada (non-absolutism) for purity of thought. He proclaimed that anyone who embodies these principles, regardless of their background, is superior to even gods.

His assemblies included kings and commoners, rich and poor, all listening together. Even animals peacefully attended. The concept of Sarvaprani-samabhava (equanimity towards all beings) was a hallmark of his teachings. He accorded a respectable place to women, establishing fourfold orders: monks, nuns, laymen, and laywomen. Many opposing scholars, including Indrabhuti Gautam (who became his chief disciple and first Ganadhar), were converted by his teachings. Prominent lay disciples included Emperor Shrenik (Bimbisara).

For thirty years, Mahavir traveled throughout India, delivering his sermons in the common vernacular, known as Divyadhvani. His teachings proclaimed the absolute freedom of the soul and the path to achieving it through self-reliance. He emphasized that true happiness and freedom cannot be obtained as charity or through the power of others.

The book summarizes his key teachings as:

Know other souls as you know yourself.
All souls are equal, though not identical.
With right effort, every soul can become divine.
Every being suffers due to its own mistakes and can become happy by correcting them.

Mahavir's teachings were not new truths but an unveiling of eternal principles. He didn't establish a new religion but rekindled faith in Dharma. He defined Dharma as the inherent nature of reality. He taught that a divine being is a neutral observer and witness of the universe, not its doer or sustainer, remaining completely detached and unaffected. Tirthankars know and explain the nature of reality; they do not create it.

He established the Sarvodaya Tirtha, a path of universal upliftment, as described by Acharya Samantabhadra. This "Sarvodaya Tirtha" is inclusive of all perspectives, resolving contradictions through its relativity of statements, and capable of ending all calamities. Sarvodaya, in contrast to sectional upliftment (vargodaya), signifies the upliftment of all beings. Mahavir desired the progress of all life, not just humanity.

The concept of Sarvodaya embodies equanimity towards all creatures and all castes. It means providing equal opportunities for the progress of all beings. He asserted that one cannot achieve their own well-being by wishing ill upon others, and societal disharmony prevents happiness. He advocated for Aparigraha (non-possession) and Alpapariagraha (limited possession) as crucial for establishing this equitable order, to be achieved through non-violent means.

Mahavir declared Ahimsa as the supreme Dharma. He stressed that harmonious coexistence, the spirit of living together, and tolerance are essential for Ahimsa to flourish in social life. To reduce physical violence, he emphasized coexistence, tolerance, and equality. To prevent conceptual violence, he provided the reconciliatory perspective of Anekantavada. He demonstrated that Anekant, Syadvada, and Aparigraha are all manifestations of Ahimsa. Ahimsa manifests as Anekant in thought, Syadvada in speech and conduct, and Aparigraha in social and personal peace.

Mahavir's emphasis was on non-violent conduct. Jain practices are based on minimizing violence. The meticulous methods of purifying water, avoiding night meals, and abstaining from alcohol and meat are all rooted in the principle of Ahimsa.

He provided a subtle interpretation of violence and non-violence, stating that the absence of passions like attachment and aversion within the soul is non-violence, and their origination is violence. The essence of Jain scripture lies in this. The renunciation of passionate violence (bhava-himsa) is necessary for self-purification.

Mahavir rejected birth-based caste systems, advocating for a merit-based social order where worth is determined by ability and conduct, not birth. He considered discrimination based on birth as violent. He criticized the man-made divisions in society (color, caste, creed, nation) that create an atmosphere of tension and mistrust, leading to a suffocating global environment.

He proposed that true religion dispels this tension. He stated that Mahavir's era was also marked by similar societal conditions. His inspiration stemmed from a desire for both self-welfare and world-welfare, which made him a Tirthankar. His Sarvodaya Tirtha remains relevant and inspiring today, free from narrowness and man-made limitations.

To combat religious rigidity and economic wastage, Mahavir opposed ritualism and sacrifices. He re-established the caste system based on actions, not birth, to bring people closer. He provided the philosophical foundation of Anekant, the language of Syadvada, and the conduct of Anuvrata (minor vows) for living, urging individuals to realize their own divinity and cultivate divine qualities.

The Sarvodaya Tirtha, propagated by Mahavir, transcends limitations of caste, region, time, color, and gender. Dharma is not confined to humans but is for all living beings, as all desire happiness and peace. Achieving this universal aspect of Dharma requires the cessation of obstinacy (agrah), which breeds conflict and intolerance.

Religious intolerance, the book notes, has historically led to conflict and bloodshed. When religious insistence crosses the bounds of tolerance, it resorts to violence for propagation. The unfortunate reality is that violence, adopted for the spread of Dharma, ultimately led to its decline. The book emphasizes that changing minds with the sword is ineffective; ignorance is dispelled by knowledge. Attempting to use force to combat ignorance has contributed to the rise of atheism.

Mahavir understood this and stressed the importance of both the purity of the goal and the purity of the means. Anekantavada in thought, Syadvada in speech, Ahimsavada in conduct, and Aparigraha in life are strong proofs of his religious tolerance. Without tolerance, coexistence is impossible. To live peacefully, one must be tolerant of others' existence, which prevents the cycle of conflict and violence.

Mahavir recognized the independent existence of all entities and their self-transforming nature, free from external interference, even from God. He proclaimed the independent existence of every particle of the universe. The desire to interfere with the transformation or actions of others is described as false, futile, and a source of suffering, as the life, death, happiness, and sorrow of all beings are the results of their own deeds.

The text strongly refutes the idea of one being influencing another's karma or destiny. It argues that if another being could alter the consequences of one's actions, then the effort of good deeds and the fear of bad deeds would be meaningless. Since individuals are bound to experience the results of their own karma, the notion of external intervention is dismissed.

The book concludes that the belief in external intervention encourages aggression. Removing the inclination to interfere in others' affairs fosters a natural attitude of non-aggression. Aggression leads to retaliation, potentially escalating into a conflict that threatens global peace and could even lead to world annihilation. Therefore, those desiring world peace must follow the path of non-interference, non-aggression, and coexistence as shown by Mahavir.

He also championed individual freedom and freedom of thought, stating that his followers should accept his teachings only after rigorous testing through logic and personal experience, not blind faith. He advocated for equality as the basis of unity, promoting the slogan "We are all alike" rather than "We are one," which preserves individual freedom while establishing unity through equality. His teachings are universal and conducive to world peace.

The book concludes by reiterating that if Mahavir's Sarvodaya, Anekantavada, Syadvada, Ahimsa, and Aparigraha become the foundation of social life, many problems can be resolved, leading to both personal and global peace. Finally, at the age of 72, on the day of Diwali, Mahavir attained Nirvana, and on the same day, his chief disciple Gautam attained omniscience. Diwali is celebrated in commemoration of these events, signifying Mahavir's life as a journey from humanity to divinity and the progressive development of the soul.