Mahavira and his Teaching

SR No.: 008019
Original Sutra Author: N/A
Author: C C Shah, Rishabhdas Ranka, Dalsukh Malvania
Publisher: Bhagwan Mahavir 2500th Nirvan Mahotsava Samiti
Publication Year: 1977
Total Pages: 509
Language: English
Classification: Book_English, Biography, Religion, & Principle
File Size: 12 MB

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A. S. GOPANI
This also applies to various systems of philosophy which are dogmatic in their assertions. This created bitterness amongst the followers of different philosophical schools. They never saw eye to eye on many a point and this hostility created factions in society. Seeing that this also is a type of violence in the realm of thought, Mahāvīra advanced his theory of Manifoldness of Aspects, technically called Syādvāda, and silenced zealots of one school or the other. “Truth”, he said and meant, "is not anybody's monopoly with tariff walls of denominational religions". This was the greatest contribution of Mahavira so far as the mental plane of speculation is concerned alongside his principle of Ahimsā which has done so much as nothing else has done to raise the standard of dignity of every being under the sun, however small and insignificant. This catholicity of outlook is the very soul of Jainism. It harmonizes all conflicting interests, sees unity in diversity, rejects absolute arbitrary claims and knits into one whole the seemingly contradictory doctrines. It is, indeed, a way of life aiming at democratization of the process of thought, word, and act. The fact that Mahāvīra spoke in the tongue of the people is another example proving that he championed the cause of the masses against the totalitarian trends of the society. He spared nothing to take out the wind out of the sails of monopolistic tendencies of the elite.
Jainism as professed and practised by Mahāvīra recognized that Karma by itself and without the intervention of any outside agency, divine or mundane, is adequate to explain the whole world of experience. It throws on the individual himself the whole burden of responsibility for what he thinks, speaks and does. He is thus the architect of his own fortune and needs not wait for God's mercy. This Jaina theory of Karma gives unqualified religious independence and freedom to an individual. It also saves the individual from being victimized by the autocratic and despotic sections of the society. It is only merit that counts and not the artificial status symbols based on arbitrary distinctions created by caste, community, colour and sex.