Message of Lord Mahavira
By Mr. Dulichand Jain
Jaina Tradition : Jainism is one of the oldest religious traditions of the world. A great generation of Tirthankaras, Acharyas, saints and scholars belonged to this tradition. Lord Mahavira was twentyforth Tirthankara of the present era. He was not the founder of Jainism but was a profounder of this great religion. He realized his true self and attained omniscience by practicing rigorous austerities and penances. A glimpse into his life shows that he was an embodiment of non-violence and compassion. Although Mahavira (599 B.C. to 527 B. C.) preached 2525 years ago, his preaching's as relevant even-today and bear special significance for the spiritual advancement of mankind. His message is full of pragmatic optimism, self-reliance, self-discipline and self-purification to develop inherent and infinite potentialities of human self.
Contribution of Jaina Faith : The contribution of Jaina faith to Indian thought and life has been very significant. Actually, vegetarianism, as a habit prevailing throughout the Indian continent, practiced by a large majority, is an evidence of Jaina influence. Indian art, literature, architecture, painting and sculpture as also every other aspect of life have been greatly influenced by Jaina thoughts. Jains are noted for the catholicity of their out look and broadmindedness. The other significant contribution of Jainism is its harmonious and peaceful approach to life. The central themes of the teachings of Lord Mahavira are non-violence, non-absolutism and non-possession.
Non-Violence : Non-violence is equality of all living creatures. If you feel that every soul is independent and autonomous, you will never trample on its right to live. This leads you to compassion and kindness towards all living beings and results in harmony and peace in the world. The principle of non-violence in Jainism embraces not only human beings but also animals, birds, plants, vegetables and creatures in earth, air and water. It is the holy law of compassion extended to body, mind and speech of a living being. Lord Mahavira says, "All living beings desire to live. They do not expect sorrow and death and desire a long and happily life. Hence one should not inflict pain on any creature, nor have any feeling of antipathy or enmity. One should be friendly towards all creatures" (Acharanga Sutra 1-2-3-4-).
Nature of Violence : According to the theory of causation (Karma), violence leads to bondage and defilement of soul, thus delaying its liberation. The injury soul suffers from the passions accompanying the act of causing injury and the injured one forms a sense of enmity and hatred towards the injurer. This perpetuates the cycle of birth and death by defilement of both souls.
The rationale behind principle of non-violence is the equality of all living beings. Lord Mahavira says, "Not to kill any living beings is the quintessence of all wisdom. Certainly, one has to understand that non-violence and equality of all living beings are essentials of Dharma" (Sutra Kritanga - Sutra 1.11.10)
Integral View of Life : Jainism takes an integral view of life. Either faith or only knowledge by itself cannot take us to the path of salvation. We should have a combination of right faith, right knowledge and right conduct to tread the path of salvation. These constitute the three jewels of Jainism. Without right faith; there is no right knowledge and without right knowledge there is no virtuous conduct. Lord Mahavira says, "By knowledge one puts an end to the flow of karmas and by austerity one attains purity" (Uttaradhyayana-Sutra).
Concept of Karma : The significant achievement of Tirthankara Mahavira's revolution in spiritual filed was the upholding of the concept of Karma in place of the creator God. He said that man is the architect of his own destiny and he can rise only by his own efforts and not by the grace of any external agency. God is devoid of attachment, hence there is no need for him to create this universe, which is beginning less and endless.
Every inexplicable event in the life of an individual occurs due to the karmas accumulated in his previous birth. Karma is conceived as something essentially material which gets interlined with immaterial soul. As particles of dust get attached to the body smeared with oil, so does karma with the soul. Lord Mahavira says, "Attachment and aversion are the root causes of karma and karma originates from infatuation: karma is the root cause of birth and death and these (birth and death) are said to be the source of misery. He further adds, "Non can escape the effect of their own past Karmas" (Uttaradhyayana - Sutra 32.7).
Futility of Material Comforts : Lord Mahavira says that all material comforts and pleasures can never satiate any body and give him true happiness. He preached the doctrine of non-possession to limit the desires for worldly pursuits. He says, "It is owing to attachment that a person commits violence, utters lies, commits theft, indulges in sex and develops a yearning for unlimited hoarding" (Bhakta - parijna 132). Possessiveness and greed are the mains causes which create tension in the life of an individual and also in the society at large. Hence, an aspirant should limit his possessions and desires to the minimum extent.
Equality : Mahavira laid great stress on the equality of all human beings. Stressing action and not birth a determining factor of superiority was a radical step in the teachings of Mahavira. He proclaimed, "A person does not become a monk by merely tonsuring nor a brahmana by reciting the omkar Mantra, nor a Muni by living in the forest nor a hermit by wearing clothes woven out of kusa grass. One becomes a monk by equanimity, a brahmana by celibacy, a Muni by his knowledge and a hermit by his austerities* (Uttardhyayana - sutra 25, 31 & 32). He boldly condemned the caste system based on birth alone for the defects that had crept it at that time.
Lord Mahavira had great regard for woman. He said that both men and women were eligible to attain emancipation after destroying the passions and karmas. He declared, "There are many virtuous women who are famous for their purity and chastity. They are like the goodness before whom even the celestial bow' (Bhakta - Parijna 995)
Catholicity of Approach : There has been catholicity and absence of dogmatic approach in Jaina belief. Lord Mahavira said that Dharma is of prime importance to every one in life. In Dasavaikalika Sutra, he says, that righteousness (Dharma) is supremely auspicious. It constituents are non-violence, self-restraint and austerity. Even the clestials river him who is rooted in Dharma (DVS 1.1) Any person, irrespective of caste, creed and colour can follow this path and will be considered as a Jain.
Non-Absolutism (Anekantavad) : The theory of many angles of truth of Anekantavada is a comprehensive Jain view, postulating that truth is manifold and any particular thing can be viewed from manifold aspects. Each point of view yields a different conclusion. Thus, non-absolutism (Anekantavada) strengthens the autonomy of thought of every individual. According to Jainism, a certain thing exists only with reference to its particular substance (dravya), space (kestra), time (kala) and mode (bhava). Those who believe in absolute point of view, laying emphasis only on a single aspect of an object compared with those blind persons, who in order to obtain the knowledge of the shape of an elephant, feels it ear, trunk, feet and other parts of the body separately, and believe that they have the complete view of the shape of the elephant. Thus the doctrine of Non-Absolutism tries to find out the unity out of diverse points of view and admits that there is an element of truth in all religious which are but different approaches to the problems of humanity from different points of view.
Non-Possession (Aparigraha) : Parigraha is clinging to possessions that is, harboring such false notion as "this is mine" and imagining that one can hold on forever to what he now "possesses". The term also includes the four passions. The essence of non-possession is to avoid activities which generate these passion. But such renunciation is not possible unless a person has detached himself from the external possessions like land, houses, jewellery and miscellaneous goods. For a layman, non-possession is expressed by setting of limits upon what he may own. Thus, by undertaking the vow of non-possession, a Jaina layman systematically reduces his tendencies to fall into possessiveness; thus he protects his soul from increased karmic entanglement and lays the ground work for complete non-attachment, the path of the mendicant.
Ethical Code of Conduct : Jaina scriptures describe the conduct elaborately, expected from a monk as well as householders. The monks and nuns observe the five great vows (Mahavratas) and the laity five primary vows (Anuvratas). The five Mahavratas are total abstinence from violence, falsehood, stealing, sexual indulgence and possessions. This four-fold congregation known as Dharma Tirtha (Center of worship) is still observed and proves that Jainism a living religion. There are numerous monks and nuns and nearly ten million householders continuing the tradition, following virtually the same path as prescribed by Jinas. Jaina monks and nuns move about in all parts of the country bare-footed, keeping minimum equipment required for their spiritual practice. There are some Digambara monks too who remain unclad. Jaina liaty still practice complete vegetarianism and mostly lead a life free of vices and intoxicants. At the same time, the Jaina community is richly endowed with education and material comforts. They lead in the field of industry and business and have established a large number of charitable institutions for the cause of education, medical benefits and service to the down trodden.
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