BHAGAVAN MAHAVIRA AND JAINISM
INTRODUCTION
Against the background of the religious political and socio-cultural conditions of the then Bharat, a little attempt has been made to present briefly the salient features of the life and teachings of Lord. Mahavira who was a senior contemporary of Goutam Buddha. In the history of the world Mahavira was a pioneer preacher of Ahinsa or non-violence. Except orthodox Hindus no other religion can claim such a deep and minute study of its basic principles with its manifold application to life so far as the non-violence is concerned which is found in Jainism. Through Bhagabad, Geeta, Mahatma Gandhi of course learnt what non-violence is. In a systematic way if Ahima is practised anywhere in the world even today, it is professed to follow the teachings of Bhagavan Mahavira only.
An inspiring illustration of the invincible power of the will of the human soul is the life of Mahavira only. By the flaming ardour and earnestness of his noble heart and by the immaculate sincerity of his aspiration for spiritual release and by an unrelaxed rigour of self discipline Mahavira attained absolute liberation through the meshes of Karma only.
Helping many a ripe soul to cross over the ocean of ignorance and preparing countless others to lead a life of self control dedicated to truth and universal beneficence Mahavira preached his religion of love and purity with non-violence for about thirty long years.
“That he hurts no creature is the essence of wisdom of a wise man lies in his principle and thought. To all creatures and to be equal minded is the noble virtue have been taught by him which is regarded as Ahimsa.
He who conquers a hundred thousand warriors in a dreadful battle is a lesser victory than he who conquers his own self.
The illuminating and exulting words of the great master run in such impeccable strains.
One of the most ancient of the principal religions of Bharat Barsha is Jainism. To the ethical and the cultural life of the country its contribution is immense and far reaching. From its influence it flowered into a marvellous splendour of beauty having arts like painting architecture and sculpture which derived a great impetus. A considerable part of their richness to Jainism and its philosophical thought owe to Indian literatures like Prakrita, Sanskrit, Gujarati, ODIA, Tamil, Kanarese etc. In any strand of its self expression there is hardly any phase of Indian culture which does not bear the imprint of Jainism and its socio cultural life.
When greed and hatred, violence and selfishness are sapping the very foundations of human culture and even threatening the whole human race with extinction, three cardinal principles of Jainism stand out with an arresting appeal in the context of the present age. Ahinsa is one of them. Not only in the life and culture of India but also in the whole world Ahinsa has already established a certain hold over the thought of mankind and bids fair to become before long a dynamic force. As in Jainism and Jain society nowhere has Ahinsa occupied such a predominant place, in no ethics in no religion and in no code of social relations.
Non-violence is not only Ahinsa but in real sense it is love and fellow- fealing. The pivot of Jain ethics can be said as Ahimsa. But it is impossible for a man to be non-violent unless he practises at the same time the other four of the five Vratas held by Jainism. One can never be non-violent who is grossly selfish , lax in moral, given to lying or addicted to drinking.
The modern advocates of non-violence could do well to bear in mind which is a truth. If it is not accompanied and fed by a growing parity in the whole being non-violence cannot but degenerate into a sanctimonious pose or a hypocritical cloak. In the troubled and chaotic life of mankind it is now up to the Jains of the modern age to contribute to the proper elucidation and working of the great principle of their religion.
TRIRATNA is the second principle. The watchwords of modern thought are integration and synthesis. There is a growing tendency towards unification in the spiritual, as in the other sphere of human life. That tendency is embodied by Triratna only. Right conduct right faith and right knowledge can lead man to spiritual perfection in their combined interaction alone but not separately. This is the synthetic approach to truth and harmorious development of mankind.
Anekantavada is the third principle. This is also known as Syadvada. This means truth is manifold and multiple. Any one sided description or definition can embrace only a part of it. All categorical and dogmatic statements are, therefore an outrage on truth.
A global vision is the right vision if it comprehends within its orbit all sides and aspects of a thing if it reconciles all apparent contradictions and if welds all disparities and harmonies. Of a narrowness of vision, when all exclusive predictions are born.
In as much as they miss its complexity and manifoldness all partial statements of truth are only partly true and merely hypothetical. The importance of this principle cannot be exaggerated. This stems from a wide catholicity of outlook to the mind and thought of present day humanity.
Syadvada or Anekantavada fosters wideness of views and largerness of heart. It is an unprejudiced, tolerant, receptive attitude to reality and its multiform manifestations. All exclusiveness, all dogmatic affirmations are discouraged by Anekantavada along with stressing personal predictions.
These three principles of Jainism namely Ahimsa, Triratna and Anekantavada may serve as pole star in a world torn with dissentions leading man to peace and perfection.
Embodiment of truth was Bhagavan Mahavira. It would not be wise to call him as a historical hero. He devoted his entire life to truth. Our devotion to truth is devotion to him. To this search, attainment and dissemination of truth Mahavira devoted his whole life. In the history of the spiritual discipline the Sadhakas like him who exerted themselves in austeries for years and years together. Time seems to have cast his achievements into oblivion.
Anekantavada which is capable of synthesizing the diverse current of thought in the world has been propounded by Mahavira only during his life time. Until we try to practise both Ahimsa and Anekantavada in our own lives, we will not be able to appreciate him correctly as a great prophet of Ahimsa and relativism.
With activities and involvements the modern life is throbbing. Hence to solve the problems of modern life. We are to follow the life of renunciation followed and practised by Mahavira. Mode of practising renunciation was not a way of passivity nor conformity to quietism or fatalism relating to Mahavira. For self purification on the contrary it required vigorous spiritual exertion ardent effort and perpetual strivings. With the spirit of self-exertion he preached active renunciation and infused Indian life. For the present age, the truth revealed by him. Stand more significant, therefore.
To become Universal today, the ideals of freedom, relatively, Co-existence, equality and harmony have already began. One more current thought may be added to assume the proportions of a mighty current to visualize human life with the spirit of ahimsa and anekanta. For the whole world, this will prove beneficial and blissful.
