S. A. Jain
The following article was published in a very rare special issue of The Voice of Ahinsa, the monthly magazine of the World Jain Mission at Aliganj, U.P. (The Voice of Ahinsa - Lord Mahavira Special Number, Vol. VI, No. 3-4 (Mar.-Apr. 1956) - pp. 155-159).
Lord Mahavira's Teachings
1. The evolution of a soul
The evolution of a soul from the lowest depths of misery to the highest summit of bliss is of the greatest benefit to humanity. This feature which is unequalled in any other literature is the chief source of interest in the lives of Tirthankaras alike Mahavira and other great personages revered by the Jains. The ups and downs of life are very well exemplified in the numerous stories which form part of Jaina literature.
The spiritual advancement of a soul is not an easy one. On the other hand it is fraught with the greatest difficulties. There are various obstacles both external and internal in the way of a soul's spiritual progress. The green earth, the charm of nature, the zest of life and the pleasures and temptations of the world are too engrossing in their attraction to be resisted by ordinary humanity.
2. The place of faith in spiritual progress
Only now and then, here and there, a few souls by their profound and soul-stirring experiences, become enlightened and commence on their onward march towards spiritual progress. This spiritual awakening - it is called right faith by the Lord - is the most significant step in the soul's spiritual progress.
If the spiritual awakening is strong enough, the soul's ultimate progress towards the goal of salvation is assured, in spite of temporary setbacks, impediments and obstacles, which bring down, the soul very low at times in the spiritual scale. We have instances of even great ascetics, who sustain a great fall from their spiritual heights, by succumbing to the surging passions which overwhelm them at times.
But some noble souls came to their rescue at such junctures and arrest this downward march and enable them to attain their goal of liberation.
3. The importance of the spirit fighting
In a sense the fighting spirit is essential for a soul in order to attain the supreme goal of everlasting happiness. The greatest conquest is the conquest of one's own self, the subduing of passion, the evil in oneself. The soul's enemies are within, and the soul uses weapons which are pure and cause no hurt to other beings.
The passions are mighty forces, and it demands constant vigilance, rare skill and undaunted and never-failing courage to quell the passion that rage incessantly in the human breast. Hence it is wrong to say that the spiritualist lives in a world of dreams, doing nothing and idling away his time. On the other hand, it should be realized that the spiritualist's task is the most strenuous. He has to fight against the established sway of mighty armies, ill-equipped and unfitted as he is for the mighty struggle. He can find his way only slowly, and assert his strength by slow repeated and patient effort over the mighty forces, that have been at work within him from immemorial times.
For long ages he has been an unthinking slave, swayed hither and thither like a dry leaf on the stormy ocean, bereft of discriminating power, equanimity or hope.
4. Mahavira, the great warrior
How cautiously then should such a fragile being proceed in his attempt to free himself from the mighty forces that have held sway over him for millions of years? Such a well-nigh impossible task is enough to cow down the mightiest heart. Yet there have been souls of such tough fibre, who now and then braved successfully the storms that rage eternally m the world outside as well as within the human breast.
Lord Mahavira is one of such rare souls, who have been the beacon lights to floundering humanity. Lord Vardhamana has been fittingly called Mahavira, the great warrior. The spiritual awakening dawned on this great soul, when he was a lion in one of his previous births, ferociously tearing a deer to pieces for food. It was then that a great saint appeared before the lion and preached the truth. From that moment commenced the spiritual career of this great soul.
With this background of approach, it is hoped that the readers will derive great benefit by a perusal of the life-history of Lord Mahavira from any of the standard works. What an astounding progress is attained from start to finish, is what the reader should keep before his mind while perusing the life history of Mahavira extending through several births.
5. Salient features of Lord Mahavira's teachings
It is but proper at this stage to lay emphasis on a few salient features of Lord Mahavira's teachings. One noteworthy principle emphasized by Mahavira and his predecessors is often lost sight of by students of Jainism. These great ones, who did not quail before the rigorous discipline which they imposed on themselves, did not lose sight of the; failings of weak humanity.
They did not recommend the same rigorous course of discipline for all irrespective of their peculiar circumstances and inherent abilities. While they did not spare themselves when they swerved even a little from the arduous path, they were most sympathetic and indulgent towards erring humanity. Each is but exhorted to do his best according to his capacity in the circumstances in which he placed. There is hope even for the worst.
6. The divine compassion of great saint
There is a simple story which illustrates this principle. A hunter, on listening to the discourse on non-injury by a great saint, pleaded his inability to practise non-injury, as hunting was the means of his subsistence. The saint, whose ideals was to avoid injury even to the invisible organisms, did not betray a trace of intolerance.
On the other hand, with divine compassion, the great saint led him on the right path by exhorting him to refrain from eating at least the crow's flesh. And even the steadfast observance of this slight virtue led him in the right direction and did him immense good. Great is the good conferred on humanity by the benevolence and compassion of the greatest teachers of mankind. Their illustrious example cannot but hearten us in our faintness of heart.
By contemplating on these great ones, we become in due course one with them. This is the significance of the lives of great saints such as Mahavira, love for living beings in general, joy at the sight of the good, and compassion towards the weak and oppressed are the attitudes that are extolled in Jaina scriptures. This universal love which is emphasized by Jainism is a fundamental principle governing the conduct of the followers of this religion to this day. Non-injury on which special stress is laid by Jainism is the corollary of universal love.
All living beings are potentially equal according to Jainism. They are all endowed with the same qualities, but the inequalities are due to the presence of impurities in various degrees. In the perfect state all souls are equal. The sacredness of life is recognized by the Jains and observed by them in practice. As far as the life principle is concerned no distinction is made between the lives of human beings and those of the birds and animals. Human beings are no doubt on a higher plane of spiritual development. but that does not mean that we are at liberty to inflict cruelty on them for our comfort. On the other hand, those that are spiritually more developed must be specially considerate to those that are undeveloped; herein lies true spirituality.
The one religion that reveres life in any form and condemns destruction of life consistently is Jainism. It is needless to describe the five great vows, the control of the four passions, the ten moral virtues, the twelve-fold contemplation, the conquest of afflictions and the five-fold conduct described in the Jaina Scriptures. Attachment, antipathy and delusion are the root causes of misery. And even among these three it is delusion that is most powerful, and it is this that gives rise to the other two emotion. I wish to say a word on meditation, which is the most potent factor in the process of purification of the soul.
Thought is wayward, and in a trice it can traverse the whole universe. To control thought is the most difficult thing in the world. And he who controls his thoughts becomes his own master. Meditation is essential to control thought. The ascetic meditates on the nature of reality and contemplates on the nature of the pure soul. This is the way to attain perfect equanimity of the soul, which is the most effective means to attain self-realization.
7. Material and spiritual aspects
Jainism helps us to have a true sense of values. There need be no antagonism between material and spiritual needs. So long as the soul is in the embodied condition, material wants cannot be dispensed with. Hence it is wrong to imagine, as it is done in some quarters, that Jainism preaches complete renunciation alone, though it is indeed the final goal recommended for those who are fit to embrace it. But what Jainism emphasizes is that the material aspect should not engross the sole attention of even average humanity.
It is of course essential that the physical needs should be satisfied; but it is equally necessary that man should not rest contented once this is secured. He must move forward, and devote as much of his time and energy as possible for his spiritual development as well. But unfortunately in the modern world, the greater part of mankind find the problem of existence an all-engrossing one, and very few are given to calm thinking regarding the spirit and spiritual needs. Still its importance cannot be underrated. Nor is this something inscrutable and mysterious. Mental, purity, benevolence and subjugation of the passions, constitute spiritualism. And he who feels no compassion for suffering, whatever be his other qualifications, is very low down in the spiritual scale.
8. Godhead in Jainism
One who attains self-realization becomes God. This implies a plurality of Gods, as souls attain purity from time to time. In this stage there is no distinction. All are equal, and are endowed with the same qualities of perfect knowledge and bliss.
The universe is uncreated and sell-existing without beginning or end. And Gods do not interfere in worldly affairs or happenings, which take place according to laws of nature, functioning automatically without any supernatural being's supervision or driving power. This is a fundamental postulate which distinguishes Jainism from several other world religions. Neither dispensation of favours to the good nor retribution of the wicked is the function of God. Both come within the scope of Nature's law, the laws of cause and effect. This implies that prayer is not be construed as an entreaty for favours or mercy, but as a contemplation of the noble and pure qualities of liberated souls.
By such contemplation the devotee keeps their example constantly before his mind's eye, and strives to realize such qualities that lie latent within him. What one reaps is in conformity with one's merits and deeds. If things which are revolting to our sense of justice happen now and then we are not justified in questioning the moral order of the universe. So few of the factors bearing on a situation are within our ken that very often we are unable to judge a right. We can see neither far back nor far ahead into the future.
9. Importance of Rationalism
Jainism attaches importance to the spirit of rationalism. It insists on conformity to experience, and advocates that everything should be tested by reason, whatever may be the authority of the source. Superstition, ignorance, blind worship and crude beliefs are condemned. False hopes that delude mankind are mercilessly treated with cold logic. Its rationalism however is not merely negative, but it is positive and definite. Detachment is extolled. Covetousness is condemned as a great sin. Voluntary limiting of one's possession is recommended to the householder.
The methods advocated for self-realization are scientific, and are not illusory. The all-pervasive nature of cause and effect is clearly and profusely illustrated. Unnecessary and uncalled for mortification and torment of the body are disapproved. The discipline of the body is stressed only so far it is essential for attaining inward purity. It is true that this is arduous enough and beyond the reach of average men and women. But the highest course of conduct is not recommended to all. It is intended only for the highly developed few, and the rest are exhorted to practise the ideals to the best of their ability, and are dissuaded from aiming too high.
10. Spiritual development dependent on purity of motive and conduct
Artificial distinctions based on birth, caste, social position, wealth and rank are brushed aside as irrelevant and evanescent. Merit is the only criterion of distinction. Inequalities of some kind or other will persist in the world, and perfect equality is possible only in the ultimate stage. But these do not preclude spiritual progress. Spiritual development is within the reach of all living beings, including birds and animals, and is dependent on purity of motive and conduct, and not on mechanical, ceremonial observances.
May it be given to the modern genius to lighten the struggle for existence, and create greater opportunities, leisure and facilities for the great task of knowing the truth about our true selves and realizing our true nature.