Lord Mahavir

Kumarpal Desai

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 who had lost all hopes, and had resigned himself to fate with no hope of salvation.

Religion had fallen on evil days. Kings waged wars to satisfy their ambitions and scriptures would say that those dying on the battle field would inherit the kingdom of heaven. Knowledge was a privilege for the few. Women were treated as slaves with no identity of their own. Caste distinctions were rampant and untouchability ruled the roost. It was in such terrible times that Mahavir was born 2500 years ago.

All philosophical discussions were in Sanskrit which were beyond the ken of the common people. Those who spoke the language of the ordinary people were considered inferior. The first thing Bhagvan Mahavir did was to break the dominance of Sanskrit. Ardhmagadhi was the language used by the masses and so he began to preach in that language. He expounded the mysteries of religion in easy-to-understand language.

Women in Mahavir's time were denied social and religious rights. Mahavir brought about reforms. He 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 as she was considered unchaste.

The caste system was very rigid and the society was riven with the evils of casteism. Bhagvan Mahavir succeeded in removing caste system and emphasised the importance of character and of birth. 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. Since Mahavir had overcome vices like ill-will, attachment, malice etc. he was called Jin and the followers of Jin are Jains.

Quest for truth & human unity

Mahavira kept the door to his religion's domain open to people of all castes and creeds. He would never have imagined that his religion would get associated with any creed or caste and thus close its doors on some people -Acharya Mahaprajna

I once read somewhere that Jainism has the potential to be a world religion. In yet another context I read that Jainism was the world religion. I went deeper into these thoughts. I wondered if these thoughts had some truth in them. Does Jainism have the potential to become a world religion? Is it a world religion? I began to measure Jainism with the yardstick of a world religion. The religion, which has a large number of followers, can be a world religion. Jainism has not more than ten million followers. Then how can it be a world religion? The religion that has followers in all parts of the world can be called a world religion. The followers of Jainism are present only in a few countries. Then how can be it called a world religion?

The religion that has followers from all sections of society engaged in all types of occupations, can be called a world religion. The followers of Jainism are primarily traders (the vaisya caste) then how can be it called a world religion?

Measured by these yardsticks I came to the conclusion that in its present form, Jainism is not a world religion. I went a step backward and tried to discern if Jainism had the potential to become a world religion. I was little overwhelmed. It is not surprising that I was overwhelmed considering that the religion towards which I was attached and which to me embodied the best could not be instantly taken to the top. I walked into the unknown territories of past. I wandered lost. At one point my step faltered. Some unknown voice whispered into my ear.

"All men are one."

I recognized the voice. I knew it belonged to Bhadrabahu, a commentator. I asked, 'Is it true that all men are one?'

"It is not imagination, it is really the truth." "Then who divided man."

"Man did."

"Is this division God-made?"

"If it were God-made then why would this division be only in India. Is God bound within the geographical limits of the country?"

"What is the basis?"

"Vedic seers established the four varnas for social organization. The basis of this division is for organization of society."

"Has this organization not contributed to the progress of society in India?" "Why not? It is this organization that has kept the social tradition of employment and artistic heritage even in the absence of formal schooling systems."

"Then why did Mahavira denounce the system of castes?" "The idea that one is born into a particular caste fostered the feelings of high and low and untouchability thus destroying the principle of equality.

If under such a situation, equality among men had not been declared, it would have made the idea of non-violence meaningless."

Acharya Badrabahu was assuaging my curiosity to a certain extent. At that time my ears resounded with yet another voice.

"Man is a Brahmin by virtue of his action, is a Kshatriya by virtue of his action, is a Vaisya by his virtue of action and also a Sudra by virtue of his action."

I reflected on all this for two seconds. Then I asked Bhadrabahu,

"Is the fact that action decides caste not eloquent of the principle of equality among men?"
He said, "This is not the only truth. It is only useful for organizational interaction. Man is just man. If he is acquiring knowledge he becomes a Brahmin. The same man in the same lifetime may pick up arms for protection. Then he becomes a Kshatriya. If he trades, he becomes a Vaisya and when he is performing services he becomes a Sudra. This ever changing idea of caste does not construct barriers of high and low or of untouchability between men."

I thanked Acharya Badrabahu with humility and moved on. Crossing milestones of the past, I reached Indrabhuti Gautam. He was the eldest pupil of Mahavira and also the most significant commentator on the teachings and principles of Bhagawan Mahavira. Entering the subtle world I established contact with him and presented my problem.

"Lord! You were, by birth, a Brahmin who was well versed with Vedas. Then why did you accept tutelage under Mahavira?"

By saying that it is quite possible for a person ordained into Jainism not to find liberation and equally for a person ordained into any other religion to find liberation, Mahavira presented the irrelevance of rituals and the indivisible form of religion.

Religion is the purity of the inner soul. Therefore it is not bearing on caste, creed or ritualistic tradition. And yet the exterior form of religion presents itself in ritual and so caste gets associated with it. Mahavira kept the door to his religion's domain open to people of all castes and creeds. He would never have imagined that his religion would get associated with any creed or caste and thus close its doors on some people. And yet time wove such events that turned Mahavira's concept of oneness among men to differences among men. We can present Mahavira's principle of oneness among men to the whole world. But we cannot present the contemporary practices of Mahavira's religion as an example of human oneness to the world.
Non-possessiveness (aparigraha) is a significant principle of human oneness. This can be presented to the entire world as a lofty principle but the Jain society cannot be held as an example of this principle. Multifaceted reality (anekanta) is another significant principle of human oneness. This can be presented as a tool to find solutions to the problems of the world. But the contemporary world of Jains cannot be cited as the followers of relativity or equanimity. Observing this conflict between principle and conduct the question that arises is:

- Is this principle only followed at the intellectual and emotional level and not at the practical level?
- If it is not to be applied at the practical level then what is its use?
If it is practical why is the Jain community not following it?

Jain society has been so greatly influenced by the events of time that it could not remain the ground for Mahavira's valuable principles. Today, the need is for the kind of Jain community that would represent Mahavira's valuable principles and would qualify to be the heir to his religion. The followers of these principles can be located in any section of the world.
From this point of view it can be said that Jain dharma has the potential to be a world religion.

As told to Lalit Garg
From www.centralchronicle.com/

Practice Makes Perfect: It Means Hard Work

What kind of sadhana is it that does not result in the abatement of all passion? The whole system of spirituality and all religious tales are designed to subdue passion.

According to Mahavira, eating is the greatest obstacle to self-control; it gives rise to indolence. How can he who is not moderate in eating, ever conquer sloth? How can a person who does not get rid of lethargy, indolence and negligence, ever achieve self-control?

Begin the practice of self-control with fasting. Eat less. This is the first principle of self-control. The second relates to the body. It is necessary for us to exercise control over the body, to train it.

Start by contemplating upon and practising good habits, and by inhibiting bad habits. Our nerves and muscles are accustomed to function in a particular way and if we do not effect a change, we go on mechanically as before. We have a longing for sweets on certain occasions, because the tongue is accustomed to a particular taste.

The nerves and muscles come to demand something, which they are accustomed to having on a particular occasion.

In the matter of eating, thinking or doing any other work, our sinews habitually function in the manner we have accustomed them to function. Those who live in a lofty building, are at first extremely careful while descending the stairs.

Gradually, they become accustomed to the act and after some time they do it mechanically. To begin with, the novice-typists look at each letter before they type it, but with practice, their fingers move freely without the necessity of looking at the keyboard since the fingers have grown accustomed to it.

Similarly, in any undertaking, our sinews start working in the manner we have accustomed them to function, and the task stands fulfilled without any conscious effort on our part.

One practises meditation today, gives the sinews a taste of meditation and accustoms them to it. Next day, however, he does no meditation, nor the day after. On the fourth day, he sits down to meditate again. Practising by fits and starts does not help in the cultivation of habit. Do not be remiss.

Keep practising daily. Irregular practice is not conducive to the confirmation of the habit of retrospection.

You practise forgiveness today, show tolerance, but quarrel and fight the next day, forgive again and yet again quarrel and fight — this will not confirm in you the habit of forgiveness. If you want to cultivate a habit, do it without any reservation, without any remissness till it is firmly established.

That is the second principle of body training, of accustoming the body to bear pain and discomfort. This state of indifference is achieved through the practice of asanas, pranayama and kayotsarga. The body is so trained as to perform any task you command.

The third principle of self-control is living in seclusion. It means not to allow the present moment to continue but to reverse it. There are two orders — the order of nature and the order of sadhana.

All our sexual impulses originate from the Centre of Energy and it is with the help of this centre that man fulfils his sexual desire. It is a centre provided by nature for gratification of sexual urge. By living in seclusion, we can change it.