Bhagavana Mahavira and his Relevance in Modern Times

SR No.: 001595
Original Sutra Author: N/A
Author: Narendra Bhanavat, Prem Suman Jain, V P Bhatt
Publisher: Akhil Bharat Varshiya Sadhumargi Jain Sangh
Publication Year: 1976
Total Pages: 236
Language: English
Classification: Book_English, Philosophy, Discourse, & Articles
File Size: 13 MB

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Mahāvīra and His Relevance
conformity with the gospel of Ahimsā and naturally, therefore, the other virtues like truth must be subordinate to this sublime doctrine of compassion and love.
There are various grades for the practice of this noble principle. The novice should abandon intentional injury to the vitalities of other creatures. If there is no “Means' rea” – guilty intention, one is not adjudicated guilty of violence, e. g. a surgeon carefully performs an operation with all attention and the patient may die. In that case the doctor will not be guilty of murder of the man, on the other hand, the burglar who robs a citizen of his valuables will be punished as a felon because of his evil motive. Motive is the important factor whether an act comes under the purview of violence or otherwise. With a view to achieve mental purity and equanimity one must try his level best to be as such merciful as the circumstances permit him to practise. The householder's non-violence is partial and he cannot attain perfection in its practice due to his various responsibilities and liabilities. As he advances in spiritual plane and controls his passion he can make rapid strides on the path of progress and gradually beco.ne perfect in his achievement. The complete and flawless practice of Ahimsa raises the man to Godhood. It is said, 'All the paths of the Lord are mercy and truth'. This Ahiṁsā gives light, provides delight and bestows might to its faithful and honest disciple of Ahiṁsā was in fact on the lowest rung of the ladder. He aspired to practise the highest type of Ahimsā by becoming a nude Jain monk. When Churchill had rebuked Gandhiji by calling him 'A half naked Fakir' he had informed Churchill, 'I would love to be a naked Fakir but I am not one yet.' . It is to be noted that nudity of the non-violent saints is not an end in itself, but it is a means to attain the bliss of Nirvāņa. Jain Scriptures have strongly condemned that nudity which is not adorned with the highest type of noble and virtuous life. A monkey is naked innumerable living souls remain naked, their nudity shorn of sublime thoughts will do no good to their struggling souls. That nudity is commendable which is resorted to for self-purification. History records that these highly cultured, non-violent nude and elevated souls were respected and highly venerated by monarchs and the common men alike. The great grand-father of King Ashoka called Chandra Gupta Maurya had become a nude Jain monk. The act