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Timeless Message of Bhagvan - Mahavir

 

 

By Dr. Kumarpal Desai

 

I bow to Mahavir who is a supreme deity, one who is worshipped even by Gods.

When Mahavir was born, the world was literally a hell. A handful of people, wallowing in luxuries, had made life miserable for the common man. He had lost all hopes, and believed that everything had been ordained and had resigned himself to fate with no hope of salvation.

Religion had fallen on evil days. Temples had become dens of vices. Animals were sacrificed. Kings waged wars to satisfy their ambitions and scriptures would say that those dying on the battle field would inherit the kingdom of heaven. Thousands of women suffered widowhood and thousands of innocent children were rendered orphans. Knowledge was captive, a privilege for the few. It was not meant for the poor and those of low castes. Scriptures were the monopoly of the select group of people. Others were denied even the opportunity to listen to them. Women were ill-treated, treated as slaves; as chattel with no identity of their own. Caste distinctions were rampant and untouchability ruled the roost. The low-caste people were subjected to insults and indignities. Enmity was a virtue and shedding blood a sport. It was in such terrible times that Mahavir was born 2500 years ago, shedding luminous light, dispelling darkness.

Sanskrit was the language of the upper caste people, a language not understood by ordinary people. All philosophical discussions were in Sanskrit which were beyond the ken of the common people. Those who spoke the common language of the ordinary people were considered inferior, not worthy of respect. The so-called enlightened ones did not remove ignorance. On the contrary they perpetuated it for knowledge was the preserve of only few. The Shudras (of low caste) and women were not allowed to read the Vedas and those who dared were punished.

The first thing Bhagvan Mahavir did was to break the dominance of the Sanskrit the language of the elite. He said, "Knowledge is not for the knowledgeable but for the ordinary people too. Speak the language which they understand" Ardhmagadhi was the language used by the masses and so he began to preach in that language. He expounded the mysteries of existence and religion in easy-to-understand language. Earlier people did not understand the pandits (scholars) but now they did. Women in Mahavir's time were denied social and religious rights and had to depend on men. They were sold as a commodity and were denied decent existence. Mahavir ushered in a revolution. He brought about two reforms. He laid emphasis on celibacy and said that if a woman became a sadhvi she would be entitled to liberation. Mahavir paved the way for her to reach spiritual heights, which was closed to her for centuries for she was considered impious, unchaste.

The caste system was very rigid and the society was riven with the evil of casteism. Shudras (low-caste) were in miserable condition and led almost hellish, sub-human existence. Bhagvan Mahavir succeeded in removing caste system and emphasised the importance of character and of birth. He said, "Your karma determines whether you are a Brahmin, Kshatriya, Vaishya or Shudra the four main caste in those days. Rituals for him were meaningless. Character, according to him, was supreme and Shraman was one who never prides himself on caste, beauty, knowledge or penance. He, thus, brought about social revolution and transformed the entire society. Since Mahavir had overcome vices like ill-will, attachment, malice etc. he was called Jin and the followers of Jin are Jains.

His concept of a sadhu was a perosn with open mind, one who is generous and believes in non­violence, is not lazy and is free of complexes. He will not depend on others, will undertake journeys on foot only, and that too bare-footed. He will be, in short, self-relient, will be indifferent to pains and pleasures. He will, said Mahavir, continue to walk on the path of liberation.

Mahavir emphasised celibacy for he considered it an act of supreme self-control, dictated by one's soul. Similarly, penance also helps one to get rid of Karma. What he showed was the path of liberation, of getting rid of mental 'slavery'. He sought to dispel the darkness of blind beliefs and rigid customs which imprisoned the soul and prevented one's journey to a higher level of consciousness. He urged people to think before accepting everything blindly and to reject what was worth rejecting. In short he wanted people to show courage of conviction.

A householder, he said, had also certain duties to perform. Asadhu had to observe five mahavrat (vows) and for householder he ordained twelve vrat - fiveanuvrat and sevenshikshavrat. If these are observed scrupulously, a person can be said to have led a meaningful life. Mahavir was not for religious disputes and averred that every opinion had some truth, for truth was relative. He urged people to practise non-violence in conduct, anekant in thought and syadvad in speech. He said, "Religion is supreme. Non-violence, restraint and penance are its chief attributes. One whose mind is turned to religion is revered even by gods. He stressed the importance of five mahavrat (five yama) and they are valid today as they were 2500 years ago.

The first mahavrat is non-violence. He said, "The one you want to kill is your ownself and the one you want to rule over is also your ownself. Therefore a truly enlightened soul will never think of killing anyone or ruling over anyone. Nor does he cause pains to anyone." Non-violence is the basic postulate of Jain religion. It is at the heart of the religion and the concept of 'live and let live' is its cornerstone. All are equal, it says, and therefore let everyone live happily and let no one be the cause of unhappiness to others. Violence results in the formation of karma. Bad conduct, lying and indolence are attributes of violence. Truth, astey (non-stealing), celibacy and detachment are attributes of non-violence. It is rightly said that 'war is born in the hearts of men'. Non-violence in thought is reflected inanekant.

Mahavir's concept of non-violence encompassed the universe - human beings as well as all other organisms. Cruelty is not physical but is innate, inborn. Compassion to all needs to be practised, he said.

In the past three thousand years, fifteen thousand wars have been fought. Among all creatures human beings have the capacity to annihilate their fellow-beings. If there is a nuclear war today, there will be a nuclear winter and the entire human race will be frozen to death. This reminds one of an incident from the life of Maxim Gorky, a Russian writer. He talked to the villagers about the achievements of science. He said science had helped man to fly in space and to fathom the depths of ocesrs. Once, when he was discoursing on wonders of science, an old villager shot back saying: ''You are right. Science has shown us how to fly and how to reach the bottom of a sea, but has it taught us how to live in peace on this planet ?" Gorky had no answer. Mahavir has taught us how to live, has shown us the way to good living. We live today in perpetual danger of a war, war with weapons of mass destruction! There are a variety of bombs, each one capable of killing thousands at one go! There is a stockpile of 30,000 nuclear weapons to decimate the human race in a jiffy. Violence has become a way of life and is seen in each and every act of a being. The mass media have played a negative role in inflaming our passions, in providing an impetus to violence. Human kind is in the grip of hunger but money is spent on fashioning weapons of destruction, on planning war strategies rather in removing hunger and poverty. People live in a state of fear, terror and insecurity. Nations talk of war and prepare for war. Hence the need for non-violence.

Non-violence is a way of life. It comes from within. In the oldest book of Jain religion Acharang Sutra, it is said that non-violence is a true universal religion. Acharya Shri Umaswatiji said, - another. Mahavir's non­violence encompasses the entire universe and he had emphasised unity of life.

It was after a gap of 2500 years that Mahatma Gandhi felt inspired by the same principles of non­violence and compassion that Mahavir propounded. In August 1946 Mahatma stood, unarmed before a violent mob and his compassion melted their hearts. Mountbatten said at that time, "What a battalion could not have achieved, has been achieved by this frail man and has saved India from a conflagration." Non-violence links Mahavir with Mahatma, "as if there was an invisible traffic between Mahavir and Gandhi."

As we step into the next centrury, everyone has to make non-violence a part of their being, their very existence. Jain philosophy lays emphasis on totality of life, not on fragmented existence. There are people who take care to see that tiny insects are not killed but they do not flinch when it comes to exploiting others. Everyone has a split personality and this leads to fragmentation which is highly detrimental. Non­violence must pervade one's life, one's every action and activity. Compassion should be encompassing as was evident in Mahavir's love for Chandkaushik, a venomous snake.

Acquisitiveness or possessiveness is directly related to violence and exploitation and corruption are also manifestations of violence. To exploit the disadvantaged or the underprevileged is also a form of violence. "Jain religion affirms the co-existence of non-violence and human existence," says Muni Santbalji. Jonathan Swift has said, "We have just enough religion to make us hate but not enough to make us love one another." We must annihilate the very idea of violence and fanaticism to reach the ideal of religious fellowship. Truth, detachment, non possessiveness are the fundamentals of universal religion preached by Mahavir.

Another important feature of Jain religion is that it has thought about food or diet and its effect on man's thinking. 'AE, you eat so shall you think', it says. It lays greater emphasis on fasting, on abstemious habits as does Ayurveda. According to Carrington "Fasting rests the heart and it gains in strength. It also helps in the process of purification of blood." Not only that it helps one to get rid of unwanted desires. Similarly, Jain religion emphasises the importance of vegetarianism. In the present age when diseases such as heart-attack, blood pressure etc. have become rampant, vegetarianism is the answer to these ailments. The modem mind accepts nothing that is not scientifically proved. Fortunately all that our scriptures said centuries ago has been proved scientifically. American doctors advise the patients to finish eating before sunset and that is what the ancient texts advocated. Meditation and Yoga have been successful in easing tensions and stress and even in removing physical and mental disorders. There is pachhakhan to develop mind, kausagga for meditation, pratikraman to know one's faults, paryushan for the purification of mind, and forgiveness as an attribute of the brave - these will only help in the remaking of man. Jain religion's panacea is - character, charity, penance and love. These alone can reawaken the dormant humanity.

Martin Luther King, who fought against apartheid, had a dream about a world where a person's identity is known 'not by the colour of the skin, but by the content of his character.' Jain religion is opposed to discrimination based on caste, colour or creed. "Bow not to a person, but to the virtues he/she has," it says. Take refuge in religion, asserted Mahavir and it will lead you to liberation.

The universe today is in vice-like grip of pollution. Trees are mercilessly razed to the ground and the disastrous consequences' in the form of famine or floods, soil erosion etc are there for all to see. We are not sure whether the inhabitants in 21st century will get natural rain or man-made acid rain! Many living organisms have been annihilated leading to imbalance in the eco-system. The message of Jainism rings true ­non-violence to one and all. Secondly, it prohibits eating of vegerables on certain day, which reflects its concern for enviornmental protection.

'Truth' is another pillar of Jainism. It postulates: "I will not practise falsehood, will not force others to practise it and will not support it." Truth is God, it says in Acharang Sutra. Truth springs in the human heart and cannot be forced. One must take care to see that one avoids falsehoods or telling lies, consciously or unconsciously. About nirgranth, Mahavir says: He will think twice before he speaks for ifhe speaks without thinking he may have to resort to lies. He will never get angry for an angry man may tell lies. He will not be tempted for temptation may compel him to indulge in falsehood. He will overcome fear for fear may lead him to telling lies. He will not indulge in making fun of others for he may inadvertently tell lies. Jain philosophy, thus, emphasises the importance of truth. It says: 'Never say I am right, for others can be right too,' for truth is relative. This liberal view is called anekant. It means tolerance, synthesis, coexistence. Try to find an element of truth in everything. Never say: 'I am right; but whatever is right belongs to me'. In Mahavir's time, there were many disputes and controversies and everyone believed he/she was right. Mahavir said: Don't be self-centred and don't look at things from your point of view only (ekant) but from others point of view also (anekant). Then and then only you will be able to know undiluted truth. Thus 'anekant' philosophy is Mahavir's greatest gift to mankind, according to Vinoba. Long before Einstein, Mahavir thought of relativism 2500 years ago.

The key concept in Jainism is 'harmony', or 'synthesis'. As the world shrinks, congruence of religions becomes a necessity. All religions must coexist. Kings Kumarpal and Vishnuvardhan had this vision in mind when they built Shiva and Vishnu temples alongwith Jinalayas. Kalikalsarvagna Hemchandracharya performed pooja in Shivalay in Somnath. Not only that he prayed there but composed a verse propitiating Bhagvan Shiva. It is, therefore, hoped that the idea of anekant will be the foundation of synthesising the sublime elements of all religions. Mahavir had waged a war against blind beliefs, rigid customs and traditions which hamper one's spiritual growth. The word 'Vardhaman' connotes 'progress' or 'progressive'. And one whose mind is free from prejudices can only become nirgranth.

Mahavir sought to remove the cobwebs of beliefs and customs and free the soul from these shackles which bind it and prevent its liberation. 'That is true religion which does not bind the soul but facilitates its liberation', he said. His religion has stood the test of time since it encompasses even scinetific vision. Dr. Jagdishchandra Bose proved that there was life in plants and this was what Rishabhdev had said earlier. In fact religion is science - science believes in experiments to find truth, while religion has self-evident truth, truth which is realised by great souls.

The third Vrat advocated by Mahavir isasteya meaning non-stealing or abjuring stealing of any kind. One should not accept anything that one has not earned or deserved and should not be a party to any such deal. Anything that does not rightfully belong to us must not be touched or accepted. Today we witness a spectacle in which people grab everything and anything that does not rightfully belong to them. Modern man has become avaricious - avarice is the besetting sin of the present society leading to so many other evils. If the vow of asteya is practised, India will be the envy of the world.

The fourth vrat preached by Mahavir is brahmacharya (ceilbacy). Carnal desire is the root cause of all the evils, he said. A river has two banks to control its flow; similarly human beings must also exercise restraint and control their desires.

Permissiveness has done great harm to the existing society and it is there for all to see and hence the need for restraint (nigraha). The key to happiness and peace lies in it, asserted Mahavir. Free reign to desires, espically carnal desires, has led the society to the brink of disaster with deadly diseases like AIDS spreading their tentacles and jeopardising the lives of many. Hence the watchword is 'restraint'.

The fifth vrata is aparigraha (non­possessiveness). Possessive instinct leads to sinning. Everyone is in hot pursuit of things; the desire to possess dominates and in the mad race all sorts of sins and undesirable acts are committed.

Mahavir expressed his views emphatically and courageously and freed people from the tyranny of a coterie which imposed its views on others. He also liberated people from violence and mental slavery. He broke down the barriers of class­system and removed the distinctions based on caste or creed. All are equal, he averred and everyone is entitled to moksha, irrespective of caste, gender, age or status. He was instrumental in Chandanbala becoming the first sadhvi. Anybody can be great provided he/she practises truth and love and has humanitarian outlook. Greatness has nothing to do with birth, caste or status. Live and let live, he said and preached peaceful coexistence.

Kshatriyas were engaged in fratricidal wars in those days. Violence was rampant and vices had a field day. At that time Mahavir's message was: Wars or fights with others will not help; fight with yourself and annihilate the enemies within: desires, possessiveness, attachment, violence. Conquer them and you will be happy, was his message. The way to supreme bliss lies in conquering one's ownself.

Mahavir tested his body and soul during his life­time. During his period of penance of about twelve years and six months, he ate food for only 349 days and that too once a day. Rest ofthe days he fasted and even abjured water for about four thousand days. He must have walked thousands of miles barefooted and bare-bodied. He, thus, demonstrated soul-force, and triumph of will.

Mahavir founded the sangh of sadhu, sadhvi, shravak and shravika known as tirth and hence he is known as tirthankar. Attachment, he said, is the source of all sins: violence, falsehood, carnal desires etc. The modern age witnesses an unprecedented proliferation of violent tendencies caused by man's instinct of possessiveness. It is this instinct which has rendered human beings inhuman, violent. True happiness lies in "The less I have, the more I am" but who listens? The principle of aparigraha (non-possessiveness) advocated by Mahavir appealed to Mahatma Gandhi so much that he thought of the principle of trusteeship. "You are just a trustee", he said, "of what extra you have; you are a protector of that extra and you have to distribute it fairly among the people to whom it rightfully belongs."

Follow the five yama, says Mahavir. Just as fire burns everything, allow your desires to be burnt and follow some ideals and principles and you are sure to taste the fruit of happiness.

 

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Author : Padamashree Dr. Kumarpal Desai
Institute of Jainology, B-101, Samay Apartment, Near Azad Society, Ambawadi, Ahmedabad-380015, India
Tele : 079-2676-2082, E-Mail : kumarpalad1@sancharnet.in & info@jainlogy.org

 

About the Author : Dr. Kumarpal Desai is a versatile young genius of Gujarat, who has made an impressive contribution to litera­ture, journalism, education and religion. He started writing since 1965 and by now has more than 82 books to his credit. Nine of his books have received prizes from tl1e Central or State Governments. He has been Contributing weekly columns in Gujarati news paper 'Gujarat Samachar' such as "Int Ane Imarat", "Zakal Banyun Moti". "Parijatno Parisamvad" and "Aakashni Olakh" He l1as made significant contribution to the field of journalism. He is a professor of Gujaratiat the Gujarat University, where he also guides research students. His own research work on Anandghanji, a medieval Jain poet, for the Ph.D. de­gree, has been greatly acclaimed. By now he has success­fully guided twelve Ph.D. students. His writings on Jain religion and Its philosophy have been widely appreciated. He has been conferred two Impor­tant awards, namely, "Ahimsa International Deeptlmal Adishwarlal Award for Literature for 1997" and Diwaliben Mohanlal Mehta Charitable Trust award for promoting spir­itual values and Indian Culture for the year 1998. He was among the ten outstanding scholars selected by the junior chamber .in 1980 from the entire country. He has been delivering Paryushan kectures .in the U.S., U. K., Singapore, Hong Kong, Belgium, Kenya etc. since last many years. He was. invited as a key-note speaker on Jainism at tl1e seventh biennial Jain convention at Pittsburgh in July 1993. He had addressed the World Parliament of Religious at Chi­cago (1993) and again at Cape Town in South Africa (1999). He was a Member of the Jain delegation which had an audience with Pope John Paul II at the Vatican. He is one of the editors of 'Gujarati Vishvakosh; the first-ever encyclopedia in Gujarati.

 

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