Veer Shasan Aur Uska Mahattva

Here is a comprehensive summary of the Jain text "Veer Shasan aur uska Mahattva" by Darbarilal Kothiya:

The book "Veer Shasan aur uska Mahattva" (The Veer Shasan and its Significance) by Darbarilal Kothiya, published as part of the Z_Darbarilal_Kothiya_Abhinandan_Granth_012020.pdf, discusses the profound teachings and significance of Lord Mahavir's spiritual path, known as Veer Shasan or Veer Tirtha.

The Genesis of Veer Shasan: The text begins by recounting that 2498 years ago, on the sacred day of Shravan Krishna Pratipada, as the sun rose from the East on Vipulachal mountain in Bihar, the 24th Tirthankar, Lord Mahavir, delivered his first sermon. For thirty years, he travelled across various lands, guiding those who had strayed and dispelling the darkness of ignorance with his nectar-like teachings. His sermons emphasized compassion and non-violence, transforming a violent era into one of peace. Even learned Vedic Brahmins like Indrabhuti, who later became the chief Gaṇadhara (compiler of Mahavir's teachings), were drawn to his teachings and attained liberation. Lord Mahavir's teachings are collectively called "Veer Shasan" or "Veer Tirtha," and he is called a "Tirthankar" because he established this Tirtha.

Validation by Samantabhadra Swami: The author highlights that great Jain Acharya Samantabhadra Swami, approximately 1800 years ago, rigorously tested and examined Lord Mahavir and his Shasan using logical reasoning and the criteria of "rational speech" and "faultlessness." Samantabhadra Swami found them to be as pure as gold tested in a fire. He even invited other thinkers to critically evaluate them, offering an open invitation for impartial consideration.

Samantabhadra Swami's initial skepticism, as quoted from Aptamimamsa, questioned Mahavir's greatness based on superficial displays like divine appearances, aerial movement, and attendants (chamara, chatra, simhasana), which are also seen in illusionists. However, upon deeper examination, Samantabhadra Swami concluded that Lord Mahavir's greatness lies in his attainment of the highest state of purity (through the destruction of knowledge and perception-obscuring karma) and power (through the destruction of energy-obscuring karma), bestowing infinite knowledge, infinite perception, and infinite energy. He also achieved unparalleled and immeasurable peace (infinite bliss), making him the leader of the "Brahma Path" (the path to liberation).

The Uniqueness of Veer Shasan: Samantabhadra Swami declared Veer Shasan to be "unparalleled" (Advitiyam). He described it as:

• Steadfast in Compassion, Restraint, Renunciation, and Meditation: It upholds these four principles diligently.
• Clarifying Reality through Logic and Means of Knowledge: It explains the true nature of reality through naya (standpoints) and pramana (means of valid knowledge).
• Unassailable by Other Philosophies: It cannot be refuted by other one-sided (ekantavadi) viewpoints.
• The "Sarvodaya Tirtha" (Tirtha of Universal Upliftment): This Tirtha is complete, encompassing all principles, orderly with main and secondary aspects, independent of nothing, and the destroyer of all calamities. It is the cause of all spiritual and material prosperity and the upliftment of all beings.

The text asserts that Veer Shasan is worthy of being called "Sarvodaya Tirtha" due to its unique characteristics and contributions, which are still relevant to the world today.

Key Characteristics of Veer Shasan: The book identifies four primary principles of Veer Shasan:

1. Ahimsa-vad (Doctrine of Non-Violence):

   • Lord Mahavir's teaching of "Live and let live."
   • True non-violence leads to the development of soul-qualities, peace, and friendliness towards all beings.
   • It involves shedding violent tendencies like anger, pride, hatred, and greed.
   • Ahimsa is not the religion of the cowardly but of the brave, signifying inner strength, not physical strength.
   • Mahavir described two types of Ahimsa:
     • Householder's Ahimsa: Renunciation of sankalpi (deliberate) violence, while accepting unavoidable violence for self-defense and livelihood with utmost caution and morality.
     • Ascetic's Ahimsa: Complete renunciation of all forms of violence without exception. Ascetics bear hardships with tolerance, maintain equanimity, and act with extreme caution, thereby achieving inner peace and liberation.
   • The author laments that contemporary Jains have somewhat forgotten the essence of Ahimsa, leading to misconceptions about their practice being cowardly. He urges Jains to embody true Ahimsa, cultivate inner strength, be courageous, and control their senses, so their non-violence is not limited to minor creatures and is not misconstrued.

2. Samyavaad (Communism/Doctrine of Equanimity):

   • Considered a sub-principle of Ahimsa, it emphasizes treating everyone with equanimity and goodwill.
   • It involves abandoning attachment and aversion, avoiding injustice, earning a livelihood ethically, respecting others' rights and livelihoods, and treating all beings as equals.
   • It promotes the principle of "Vasudhaiva Kutumbakam" (the world is one family) and supporting others' progress.
   • The author suggests that the widespread adoption of this principle of Samyavaad from Lord Mahavir's teachings could bring peace and happiness to the entire world.

3. Syadvaad (Doctrine of Conditionality/Many-Sidedness) or Anekantvaad (Non-One-Sidedness):

   • This is a significant contribution of Veer Shasan. It is the ultimate test for examining the truth and falsity of anything because reality itself is multi-faceted.
   • Syadvaad brings clarity to the nature of reality, ending wrong viewpoints and providing a path of reconciliation.
   • The author refutes criticisms by thinkers like Shankaracharya, who perceived contradiction in Syadvaad, and scholars who called it skepticism or deceit.
   • Syadvaad's purpose is to present reality accurately, by considering different standpoints (nayA) and means of knowledge (pramana).
   • The word "Syat" (meaning "perhaps" or "from a certain perspective") does not imply doubt, as misunderstood by some scholars. It signifies a particular viewpoint, not an absolute statement.
   • The text uses the example of a person being a father, son, uncle, and nephew simultaneously to illustrate that different attributes exist in relation to different contexts, without contradiction.
   • Syadvaad clarifies the complexities of reality by considering the self, place, time, and state of being. It helps in discerning what is acceptable and what is to be set aside, without creating confusion.
   • The author emphasizes that true understanding of reality is impossible without Syadvaad, and misunderstanding it as skepticism is a grave error.
   • Syadvaad, or Anekantvaad, is the unique and powerful weapon for determining truth and acquiring knowledge, as reality is inherently multi-attributed.

4. Karma-vaad (Doctrine of Karma):

   • Karma is inert, material, and has an eternal relationship with the soul, making the soul dependent and the experiencer of happiness and sorrow.
   • Due to karma, the soul cycles through births and deaths in the four realms, experiencing various states of being (high/low, rich/poor, wise/foolish, etc.) like an actor on a stage.
   • Veer Shasan provides a detailed and subtle analysis of karma, its types, causes, and the principles of bondage, the binder, the bound, and what is to be bound.
   • Karma-vaad teaches that individuals can elevate themselves or fall by their own actions.
   • The text also briefly mentions the comprehensive exposition of the seven tattvas (principles), the path to liberation (moksha marg) comprising right faith, right knowledge, and right conduct, and subsidiary principles like pramana, naya, and nikshep. The classification of pramana into direct and indirect, and the inclusion of other means of knowledge within them, is presented as logically compelling.
   • The author highlights nayavaad as another significant contribution of Jainism, defining a naya as the knowledge of a part of reality, driven by the speaker's intention or the sequential nature of speech.

Conclusion: The author concludes by stating that Veer Shasan is a scientific and philosophical path. Its universal principles like Ahimsa and Syadvaad underscore its utility and necessity. He calls upon followers of Veer Shasan (Jains) to make this "Sarvodaya Tirtha" shine in the world, to diligently practice its noble principles, to encourage others to do so, and to propagate its teachings.