Jai Mahavir swami

The life of Bhagwan Mahavir, the 24^th Tirthankar, is not merely an apotheosis or a deified ideal; his teachings epitomise quintessence of the culture of compassion, non-violence, equanimity and understanding the viewpoint of others. The theory of Anekant and Syadvad, on which he laid great stress, reinforced the intellectual and philosophical foundation of relativism, mutual understanding and tolerance.

Born in a Kshatriya family on March 30, B.C. 599 (Chaitra Shukla 13) at Kundagram (Kundapur) in the republic of Vaishali (present Basadh in Muzzafarpur District of Bihar), he received all care. Training and affection, which the son of a chief could have. His father Siddharth, a Kashyap Gotri, was a Kshatriya chief. The mother Trishla Devi was the daughter of Chetak. The emperor of the republic of Vaishali. Trishala’s five other sisters were married to powerful rulers of the time, the other two sisters Jyeshta and Chandana did not marry and became the Aryka (Nun) under the organisation of Bhagwan Mahavir. Siddharth and Trishla were the followers of 23^rd Tirthankar Parsvanath.

Birth name of Mahavir was Vardhman. The different names Ativir, Sanmati, and Mahavir were the epithets conferred upon him for his acts of boldness and bravery at different occasions. The universality of the application of the name Mahavir has rendered it functionally equivalent to a personal name.

Born in a princely family all the comforts of life were available to him but child Mahavir did not evince interest in worldly pleasures. Having strong spiritual inclination and desire to do good of the people, he had a strong urge of renunciation of worldly attachments. Deep affection and persuasion of his parents and relatives could not keep him confined to the family bonds. Spiritualism and renunciation so much prevailed over him that ultimately on November 11, B.C. 570 (Marga-sirsha Krishna-dasmi), at the age of 30 years, he left the palace and proceeded to the park, Jnatrkhanda-vana, close to Kundapur, and relinquished his ornaments and clothes. He pulled out his hair by his hands and initiated himself as a Digambar Jain monk. He observed fast for three days and then plunged himself into meditation. After sometime he started touring various parts of the country. He lived in gardens and park, but as required by the rules of his vows and fasts, he entered a town or a village once in a day and accepted the food offered to him according to the norms laid down for Jain ascetics. In standing or squatting posture, and with his eyes fixed on the tip of nose, he spent his time in meditation and in reflecting on the Atman (soul) and in cultivating the attitude of equanimity towards one and all. Strictly observing his five great vows and other principles, he got himself habituated to endure with peace and patience all physical tortures, known as ’parishaha’, like hunger, thirst, cold, heat, mosquito bites etc.

Mahavir spent twelve years as an ascetic, practising various austerities. One day on Baisakh-Shukia-Dasmi, April 26. B.C. 557. At the age of 42 years, while he was seated beneath a sal tree plunged in meditation close to the village Jrmbhaka by name, on the bank of river Rijukula omniscience or all knowledge-infinite knowledge (Ananta-Jnana), “knowledge free from Karmic interference” - Keval-Jnana which has no limitations of time and space, dawned on him. He got satisfactory solutions for all those problems and questions connected with the life and the universe which occur to any inquisitive soul. He fully comprehended the Six Substances (dravya) and Seven Principles (tattva) whereby one gets explained the nature of all the objects and their activities. It was crystal clear to him that the very basic principle of life is Jiva or the Atma-tattva, which is distinct from matter (body).

During this period of 12 years he neither made any disciples nor gave any sermons, all alone he concenterated on his inner-self or soul purification to pave the way for attaining the final goal, salvation-Nirvana-elimination of the bondage of karmas which cause the cycle of birth and death.

After attaining Keval-Jnana, Mahavir came to mount Vipulachal outside Panchshailpur (city of five mountains), then the capital of the empire of Magadha, present Rajgir. In the morning of Sravan-Krishna Pratipada, his first Desna was in the dialect of Ardha-magadhi and from here started his Dharma-Chakra-Pravartana.

For another 30 years Bhagwan Mahavir wandered extensively with his Muni-Sangh in various states and more particularly in Bihar and West Bengal. He had his religious assemblies in the capitals of the important rulers and had a large following. These rulers and their subjects were highly impressed by his deep knowledge and critical analysis of various matters.

Mahavir knew that the Braharnins of that time were highly learned and could understand. analyse and propagate his doctrines. Accordingly, he made Indrabhuti Gautam, Agnibhuti, Vayubhuti, Aryavyakta,       Sudharrna,        Mandikputra, Mauryaputra, Akanipit, Achal, Maitreya and Prabhas, all these highly learned Brahmins his Ganadharas or main disciples under whose leadership the Ganas or Sanghas of the Jain saints were placed. Mahasati Chandana was the chief of Jain nuns and Chelna, empress of Magadha, was the chief of the householders, organisation. Thus, Bhagwan Mahavir organised his Chaturvidh Sangh into monks (Munis), Aryikas (nuns), Layman (male householders) and lay-women (she householders).

Bhagwan Mahavir attained such a big popularity and fame for his deep real knowledge of spiritual and worldly matters that many rulers had deep faith in him. Bimbasar-Srenik, emperor of Magadha, was the most important listener at his religious assemblies. He raised 60,000 questions which Ganadhara Gautam replied and which became important part of Agam.

The royalty and the subjects flocked to him to hear Mahavir’s religious sermons. He propounded to the audience the five great vows to strictly adhere to by the Jain monks and the Anuvratas for the laity.

The eleven Ganadharas, his chief disciples, incorporated his teachings in 12 Angas viz. 1. Acaranga, 2. Sutrakrtanga, 3. Sthananga 4.  Samavayanga, 5.Vyakhya-prajnapti, 6.Nayadhammakaha, 7. Upaskadhyayana, S.Antakrt-dasa,  9. Anuttaraupapatika-dasa, 10. Prasna-vyakarana, 11.Vipakasutra, 12. Drstivada.

The entire canonical literature of the Jainas is known variously as Nigantha-pavayana (sermons of. the Nirgrantha), gani-pidaga (Basket of the ganadharas), suya-nana (scriptural knowledge), or merely Siddhanta (doctrine).’lt consists of some sixty texts 11 divided into three groups of works known as purva (14 texts), anga (12 texts) and angabahya (34 texts), all handed down in the ancient dialect of Ardhamagadhi.

After having attained wide fame and popularity as a great spiritual teacher, Mahavir attained Nirvana (Salvation) in the last quarter of the night of the Chaturdasi of the Krishnapaksa of the month of Kartika i.e. in the early hours of Amavasya on October 15, B.C. 527 at Pavapuri in Bihar at the age of 72 years. The occasion was celebrated as the Dipavaii festival, and Vir Nirvan Samvat commenced from that date.

At the time of his. Nirvana, two Ganadharas Indrabhuti Gautam and Sudharma still lived, whereas the other 9 Gandharas attained Nirvana during lifetime of Mahavir.

During his lifetime, Bhagwan Mahavir had over 5 lakh disciples in the Chaturvidh Sangh viz. 14,000 monks, 36,000 nuns, 1,59,000 laymen and 3,18,000 lay-women. The larger number of women followers appears due to the fact that many men had more than one wife and that these wives became nuns when their husbands became Jain monks.

The Muni sangh of Mahavir was organised into 9 Ganas under the leadership of the 11Ganadhadras, Indrabhuti Gautam being the Chief among them. Among his followers were not only the people of India but they belonged also to Ganadhar, Kapisha and Parsika.

Bhagwan Mahavir was elder to Bhagwan Gautam Buddha, as the later was born in circa B.C. 563.

The 23^rd Tirthankar Bhagwan Parsvanath preceded Mahavir by about 250 years, and his period was circa B.C. 9-8th century. Parsvanath laid emphasis on four great vows. viz. Ahimsa (non-violence), Satya (truth), Asteya (non-stealing), Aparigraha (non-possessiveness). Bhagwan Mahavir added to it Brahamcharya (celebacy). He felt that a strong moral control on sensuality (passion for sex) and.on all other passions and vices was essential for soul purification to attain salvation. He stressed on the practice of five great vows particularly by the Jain ascetics and the Anuvratas by the laity.

Buddhist texts refer to the existence of large numbers of Niganthas (unattached ones) who followed the chaturyama-samvara, the four fold restraints of Parsvanath which German scholar Hermann Jacobi and others have convincingly identified with the teachings of the 23^rd Tirthankar Parsvanath. Such references suggest a Jaina community older than that of the Buddhists, hence predating Mahavir as well.

Bhagwan Mahavir’s contribution is though in all fields of learning and. spiritualism but his contribution to practice of Ahimsa (non-violence), compassion, equanimity, understanding the viewpoint of others i.e. Syadvad and Anekant and Aparigraha (non-possessiveness) is of paramount importance.

NON-VIOLENCE (AHIMSA)

The most distinctive contribution of Trithankara Mahavir and Jaina Acharyas consists in their great emphasis on the observance of Ahimsa i.e. non-injury to living beings, by all persons to the maximum extent possible. In fact, Ahimsa in its full significance was realised:and preached even by the preceding 23 Tirthankaras. In fact, the philosophy and rules of conduct laid down in Jaina religion have been based on the solid foundation of Ahimsa  which has throughout .and consistently been followed to its logical conclusion.

Mahavir was born at a time when ritual like sacrificing animals before the deities, prompted by the Brahmin priests, was common. Bloodshed in wars and greed to usurp others’ territories -resulting in frequent bloody large scale encounters were common. Animals and slaves were given inhuman treatment. He had great compassion in his heart both as a prince and as an ascetic. He advised to abjure from any type of injury and cruelty to the living beings, whether by words, action, or even by thought. Mahavir declared over 2500 years ago that since all living beings in whatever form of life or existence they are, they love, desire and, like to live happily and detest unhappiness and hate to be killed, Non-violence is the most sacred covenant for all of humanity”.

His non-violence prohibits destruction of forests and over exploitation of all renewable and non-renewable natural resources and implies their use on the basis of perpetual sustainability to ensure the balanced ecological conditions. Had his teachings been followed by the rulers and the ruled, the governments and the people, the conservationists and ecologists would not had to worry about the deteriorating conditions for living of all forms of life due to environmental and ecological imbalance and degradation caused by over exploitation of natural resources.

Jainism has become synonymous with Ahimsa. Ahimsa (non-violence) occupies the supreme place in Jainism-Ahimsa Parmo-dharma (non-violence is the great religion).

COMPASSION Compassion (Daya) Is the guiding force of non- violence. It is the positive way of life. It has been assigned an equally high place in Jainism - “Daya Dharma ka mool” (Compassion is the basis of religion). Pain or misery of anyone, particularly of the diseased, old and poor ones, moved his heart. Taking note of the atmosphere of violence, he preached vehemently to have kindness for all living beings, not to injure or kill them but to treat even the insects, birds and animals with care and compassion.

 

E!RUANIMITY Mahavir did not like castism or the high and low in the society. For him, all human beings were equal. His treatment for the ruler and the ruled, rich and the poor, have and have not was alike. None was untouchable for him, as the soul element in every one was common.

He did not like slavery which was rarnpant in those days. Acceptance of food (Ahara) from- Chandana in her captivity as a slave at the house of a wealthy householder indicates that he wished to give equal respectable social status to the slaves. He preached against the cruelties and inhuman behaviour being meted out to the slaves, poor and the downtrodden.

SYADVAD AND ANEIKANT

Advocacy of the principle of religious tolerance has been the characteristic contribution of Tirthankar Mahavir and the Jain Acharyas. Syadvad and Anekant are the two great principles of mutual understanding..

Syadvad consists of two words ‘Syat’  and ‘Vad’. Syat suggests the existence of infinite attributes, although the expression asserts about a particular attribute. ‘Syat’ suggests that from a particular stand-point the truth reveals itself in a particular form. From other viewpoints the same substratum appears to possess other attributes. Thus, Syadvad deals with truth having manifold aspects. With regard to the description of the substratum or its attributes, it deals with particular aspects, but does not deny the existence of other attributes or qualities. Therefore, this doctrine is known as the philosophy of non- absolutism or relative pluralism.

In the world of philosophy this doctrine adopts the policy of ‘coexistence’.

Some writers erroneously explain Syadvad as ‘Perhaps Philosophy.’ But really speaking this doctrine banishes all confusion and gives a definite, precise, clear and correct perspective of Truth. It is indispensable to acquire full knowledge of Truth. It is wrong to think of this doctrine as a form of scepticism because it gives us most precise, exact and definite guidance and there is not an iota of doubt or suspicion. In suspicion, the mind oscillates, moves to and fro and no definite decision is arrived at. In Syadvad we have a definite predication from a particular viewpoint e.g. a substance is perishable from the point of view of its changing modifications. This assertion is definite. The same object is without change and is also permanent, if observed from the stand- point of the material out of which it is composed. This view also is definite. A piece of paper catches fire. From the viewpoint of paper it is destroyed, for we do not see its existence, but the particles, rather the matter, which was present in the form of paper.is not all destroyed. It has changed its form and it exists in another form.

Syadvad is also known as Saptabhangi Nyaya (7 sided logic) i.e. an object can be viewed from 7 angles. A common example about this logic is of an elephant having been touched by 7 blind persons at its different parts and,describing that part similar to some object. In fact one defines the object as he sees it, but in totality the object Is as it is in its reality and fullness. Albert Einstein’s ‘theory of ‘Relativity’ comprehends the rationality and soundness of this philosophy of Syadvad.

Truth is not one sided, therefore, one sided view is sure to go against truth and reality. You cannot describe that your pen five inches long is small or big. Compared to other pens it can equally be predicated big as well as small.

Different predications are not made from one and the same point of view. Truth perceived from different angles appears contradictory, but in reality those partial visions are complimentary.

The doctrine of Syadvad always adopts a friendly and rational approach to reality.

Syadvad (the Jain Theory of Non-Absolutism) is a connecting link between the various Schools of Indian philosophy and is the nucleus of Jain philosophy.

ANEKANT . Anekant is composed of two words ‘Aneka” and ‘Anta’ i.e. many sidedness. Mahavir propounded Anekantavada and showed that a thing can be considered from many point of views. According to ‘Anekant Vada’ every object has innumberable-rather infinite-aspects. The same object seen in different relationships or viewed with different perspectives may exhibit different properties. Even contradictory properties may find a place in the same object from different stand- points. To say of any object or substance that it does possess this very property and not.that, is dogmatic exclusivism, which represents a mistaken metaphysical stand-point. The truth about any object or substance consists in the recognition that it contains various properties from various standpoints and that its characterisation in terms of some of them does not exclude or contradict its characterisation in terms of others.

Anekantvada establishes the truth not by rejecting the partial views about reality but by taking all of them into consideration.

Anekant logic is the doctrine which means to examine the very foundations of knowledge and also to explain the ontological problems that have beset philosophical speculations in all times. It is the logic that guarantees our capacity to know and provides us with criteria by which we should be able to test our knowledge. It may be called the

Different predications are not made from one and the same point of view. Truth perceived from different angles appears contradictory, but in reality those partial visions are complimentary.

Anekant Is composed of two words ‘Aneka’ and ‘Anta’ i.e. many sidedness. Mahavii propounded Anekantavada and showed that 2 thing can be considered from many point of views, According to ‘Anekant Vada’ every object has innumberable-rather infinite-aspects. The same object seen in different relationships or viewed with different perspectives may exhibit different properties. Even contradictory properties may find a place in the same object from different stand- points. To say of any object or substance that it does possess this very property and not.that, is dogmatic exclusivism, which represents a mistaken metaphysical stand-point. The truth about any object or substance consists in the recognition that it contains various properties from various standpoints and that its characterisation in terms of some of them does not exclude or contradict its characterisation in terms of others.

Anekant logic is the doctrine which means to examine the very foundations of knowledge and also to explain the logical problems that have beset philosophical speculations in all times. It is the logic that guarantees our capacity to know and provides us with criteria by which we should be able to test our knowledge. It may be called the method of philosophy or that instrument of thought by which Tattva-Jnana for philosophy is polished.

It is a very complicated theory and, as such, mind, of limited capacity can but grasp only this aspect of that of this many sided system’. Moreover by its paradoxes which appear from level-grounded stand as consisting of diametrically opposed elements.  Their connection can only be brought into a comprehensive view of Anekant by one who takes his stand upon a higher platform.

Anekant logic is opposed to Ekant-Vad (Monism). Monism is according to Anekant self- destructive; It ignores one side of the antimony. Monism renders knowledge impossible by wiping out the difference between subject and its object. Whereas Anekant enables to have all sided views.

Anekantvad teaches a.lesson of religious tolerance, which is essential to remove the present air of religious hatred and conflict prevalent on the national and international scenes.

Syadvad is the mode of expression, Anekantvad or Nayavad is the mode of cognition. Syadvad is the expression of Anekan tvad is language.

Mahavir stressed on freedom of expression through his unique doctrine of Anekantvad i.e. the “Principle of multiple views” which in effect means respect, tolerance and sympathy for others views on matters of fact and opinion.

Anekant means non-insistence on one’s view- point only. It accommodates to listen and regard the views of others as well. It discards absolutism of thought. It propounds mutual understanding. It is of great relevance for the political thought.

Had the world leaders adopted the philosophy of Syadvad and Anekant of Bhagwan Mahavir to understand others’ points of view, the mental reservations, misunderstanding and clashes would have been banished and an era of global peace would have prevailed.

NON-POSSESSIVENESS

Bhagwan Mahavir stressed on renunciation of worldly objects as much as possible and to limit the needs and requirements. He had a socialistic approach about distribution of wealth. His humanitarian approach to lessen the miseries of living beings was included in the vow of aparigraha i. c. abstention from greed of worldly possessions.’ Aparigarha involves not desiring more than what is really needed by an individual.

This vow of “parigraha-parirnana” (to put limits on possessions) is very noteworthy as it indirectly aims at economic equalization by peacefully preventing undue accumulation of wealth in individual hands. It recommends that a householder should fix, beforehand, the limit of his maximum belongings and should, in no case, exceed it. Even if he happens to earn more than that he must spend away in giving charities (dana)  which will redeem the needy of hunger, scarcity and sickness.

Mahavir believed that each individual has the full  potential and capability of attaining perfect divinity and his own salvation. He stressed on a religion of introspection of inner-self, a religion of soul purification,  emancipation of soul from bondage of Karma. His religion is therefore known as Atma-dharrna.

Bhagwan Mahavir believed that Karmavad and Purusharathavad go hand in hand. It is wrong to be a fatalistic without doing actions.

Mahavir was meticulous about pious diet. He gave two important words about diet-Hitahar and Mitahar. He preached that food which is fit for health and lesser food keep the persons healthy and fit. It is why the Jain saints generally take food once in a day and also observe fasts.

The life and philosophyof Bhagwan Mahavir are the unique contribution not only for the Jains but for the mankind as a whole.