Mahavira And His Philosophy Of Life

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Overview:

"Mahavira and His Philosophy of Life" by Dr. Kamal Chand Sogani, published by Jaina Vidya Samsthana, offers a detailed exploration of the life and teachings of Lord Mahavira, the 24th Tirthankara of Jainism. The book aims to present a multi-dimensional perspective of Mahavira's philosophy, emphasizing its relevance for both scholars and general readers, particularly pilgrims visiting Sri Mahaviraji. The book highlights Jainism as a stream of spiritual renaissance focused on refining human conduct through Ahimsa (non-violence).

Key Themes and Concepts:

• Ahimsa as the Central Tenet: The book unequivocally states that Ahimsa is the beginning and the end of Mahavira's philosophy. It is the ethical summum bonum of human life, realized progressively by householders (Anuvratas) and ascetics (Mahavratas), with complete realization achieved in the Arhat state. Mahavira's life itself is presented as an embodiment of Ahimsa.

• Pre-Mahavira Period and Jainism's Antiquity: The text establishes Jainism as an ancient religion, tracing its roots to the Sramanic culture, potentially predating the Vedas and even the Harappan civilization. It highlights Rsabhadeva as the first Tirthankara and founder, with historical references from Vedic texts (Yajurveda) and Puranas supporting the antiquity of Jainism and the worship of figures like Rsabhadeva, Ajitanatha, and Aristanemi. The contribution of Parsvanatha in reviving earlier teachings is also noted.

• Mahavira's Life and Mission:

  • Birth and Early Life: Mahavira was born in 598 BCE in Kundalagrama, near Vaishali. His parents were Siddhartha and Trishala. He was given several names, including Vardhamana, Jnatraputra, Sanmati, and Mahavira, reflecting his noble qualities and achievements.
  • Renunciation: Despite his parents' wishes, Mahavira was drawn to asceticism due to his contemplation of the transient nature of worldly existence, the inevitability of death, and the suffering caused by karmic bondage. He renounced worldly pleasures at the age of 30, embarking on a life of severe austerities and meditation.
  • Attainment of Kevala Jnana: After 12 years of intense spiritual practice, including conquering afflictions (Parisahas), Mahavira attained omniscience (Kevalajnana) at the age of 42, becoming an Arhat.
  • Preaching and Disciples: Mahavira preached for 30 years, traveling through Eastern and Northern India. He established the fourfold order of Sadhus, Sadhvis, Shravakas, and Shravikas. His first chief disciple was Indrabhuti Gautama. He used Prakrit, the language of the masses, for his teachings, demonstrating a democratic spirit.

• Metaphysics:

  • Substance (Dravya): Defined as that which exists and undergoes simultaneous origination, destruction, and persistence, possessing qualities and modes.
  • Six Substances (Dravyas): The universe is composed of Jiva (soul) and Ajiva (non-soul). Ajiva further comprises Pudgala (matter), Dharma (principle of motion), Adharma (principle of rest), Akasa (space), and Kala (time).
  • Characteristics of Substances: Pudgala has material qualities (touch, taste, smell, color) and exists as atoms (Anu) or aggregates (Skandha). Dharma and Adharma are passive principles enabling motion and rest, respectively. Akasa provides space. Kala is responsible for change.
  • Jiva (Self): Characterized by consciousness. It exists in transcendental (Niscaya) and empirical (Vyavahara) states. The empirical self is potentially the transcendental self (Siddha). Jainism asserts the infinite plurality of selves, each potentially divine.

• Key Philosophical Doctrines:

  • Anekantavada (Non-absolutism): Reality possesses infinite characteristics that are seemingly contradictory. This doctrine emphasizes that no single viewpoint exhausts the entirety of reality.
  • Nayavada: The method of apprehending reality from a particular perspective or angle.
  • Syadvada: The doctrine of predication, using "Syat" (perhaps, in some way) before any statement to acknowledge the possibility of other perspectives, thus avoiding absolutism and dogmatism. Syadvada is the verbal expression of Anekantavada.

• The Goal of Human Pursuance: The ultimate goal is the attainment of Paramatman (the Supreme Self), achieved by progressing from the Bahirātman (external self) to the Antaratman (internal self) and finally realizing the Paramatman, which signifies omniscience, infinite bliss, and infinite energy.

• Doctrine of Karma and Transmigration: Karma is the beginningless subtle principle responsible for the differences observed among empirical selves. It obstructs the manifestation of the soul's inherent excellences. There are eight main types of karma, obscuring knowledge, intuition, causing feelings, delusion, determining lifespan, body, status, and obstructions. Bondage occurs through actions polluted by passions (Raga and Dvesa). Samvara (stoppage of influx) and Nirjara (shedding of accumulated karma) are the means to achieve Moksha (liberation).

• Spiritual Awakening (Samyagdarsana): The foundation of liberation, it is the rectification of spiritual perversion. It involves the clear apprehension of the seven Tattvas (Jiva, Ajiva, Asrava, Bandha, Samvara, Nirjara, Moksha), leading to right knowledge and conduct.

• Right Knowledge (Samyagjnana) and Ethico-Spiritual Conduct (Samyakcaritra):

  • Right Knowledge: Leads to the purification of the mind and freedom from attachment.
  • Ethico-Spiritual Conduct: Encompasses the five great vows (Mahavratas) for ascetics and five lesser vows (Anuvratas) for householders: Ahimsa, Satya (truthfulness), Asteya (non-stealing), Brahmacarya (celibacy/chastity), and Aparigraha (non-possession). These vows are crucial for spiritual progress.

• Spiritual Exercises and Practices:

  • Guptis (Control): Control of mind, body, and speech.
  • Samitis (Carefulness): Careful conduct in moving, speaking, eating, etc.
  • Control of Senses: Detachment from sensory pleasures.
  • Six Essentials: Samayika (equanimity), Vandana (salutation), Stuti (praise), Pratikramana (confession of faults), Pratyakhyana (renunciation of future faults), and Kayotsarga (non-attachment to the body).
  • Tapas (Austerities): Both external (fasting, less eating, controlled food intake, giving up tastes, simple living, physical discomfort) and internal (penance, humility, service, relinquishment, study of scriptures, meditation).
  • Dhyana (Meditation): Considered the direct path to the supreme good, especially Prasasta Dhyana (righteous meditation).
  • Devotion: Towards perfected souls (Arhats and Siddhas) for purification of thoughts and emotions and accumulation of Punya.

• Arahanta and Siddha: Perfected beings who have attained liberation. Arhats have embodied liberation, while Siddhas have disembodied liberation. They are supreme objects of devotion and ideals to be emulated. Mahavira is a Tirthankara-Arhanta.

• Morals: Morality is essential for spiritual progress. The five cardinal virtues (Mahavratas/Anuvratas) are central. Ahimsa is the paramount virtue, supported by the others. The distinction between intentional and non-intentional violence is made, with a focus on reducing harm. The criterion for truthfulness is ultimately Ahimsa. Steya includes various forms of unfair acquisition. Brahmacarya is the mastery over sexual passion. Aparigraha involves limiting possessions and attachment. The text also details Gunavratas and Siksavratas for householders to support Anuvratas.

• Spiritual Welcome to Death (Sallekhana): A voluntary, gradual renunciation of the body and passions when facing unavoidable calamities or nearing natural death, distinct from suicide.

• Individual and Social Responsibility:

  • Doubtlessness and Vigorous Thinking: Mahavira encouraged rational thought and freedom of inquiry, advocating for an awakened mind over blind faith.
  • Freedom from Desires: Particularly possessive desires that lead to ego-centrism and social conflict.
  • Freedom from Follies (Amudhatās): Breaking free from blind faith and conventionalism to foster a scientific outlook and individual dynamism.
  • Virtuous Dispositions (Upavahana): Cultivating character through virtues like honesty, gratitude, Ahimsa, forgiveness, and modesty.
  • Individual-Society Reconciliation: Emphasizing that individual development occurs within a social context. The "I" and "Thou" must be balanced, with social and political institutions serving individual good.
  • Equality and Dignity: Advocating for the equality of all individuals irrespective of caste, color, or creed, and revering individual dignity.
  • Love and Non-hatred (Vatsalya, Nirvicikitsa): Promoting love for all beings and refraining from hating individuals based on irrelevant differences.
  • Rationality and Rectification (Sthitikarana): Convincing individuals to deal rationally with each other and guiding them back to righteousness.
  • Propagation of Values (Prabhavana): Spreading good ways of life through effective psychological and scientific methods.

• Social Values:

  • Ahimsa: The fundamental value that guides behavior towards others, encompassing compassion and the removal of suffering. It is both a means and an end.
  • Karuna (Compassion): The emotional basis for Ahimsa, leading to acts of Seva (service).
  • Seva (Service): Alleviating physical, mental, moral, and spiritual suffering.
  • Respect for Man's Dignity: Ensuring equal opportunities and freedom without discrimination.
  • Aparigraha: Addressing economic inequality and hoarding by limiting possessions and returning excess to society, promoting social well-being.
  • Anekanta/Nayavada: Fostering understanding of diverse viewpoints and standpoints, preventing conflict and promoting social solidarity and dynamism.

Conclusion:

The book concludes that Mahavira, after achieving self-realization, dedicated himself to creating healthy social values, positioning him as a great leader of mankind. His philosophy, centered on Ahimsa and underpinned by rational inquiry and compassion, offers a comprehensive framework for both individual spiritual upliftment and societal well-being. The text also includes the Holy Namokara Mantra and pious gathas, further illustrating the devotional and ethical aspects of Jainism.