Bhagavana Mahavira and his Relevance in Modern Times

Author(s): Narendra Bhanavat, Prem Suman Jain, V P Bhatt
Publisher: Akhil Bharat Varshiya Sadhumargi Jain Sangh

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Mahāvira and His Relevance of the world is based on and in accordance with the eternal Karman.
On the very basis of the philosophy of Samatā, Mahāvira aired first of all this message that one should be samadarši i.e. one should look at every one with equality i.e. one should not discriminate any one from anybody. It was regarded by him as the basis for the progress of life. The etymological meaning of samadarsi is to have equality in outlook, but the essence of it is extremely deep and, therefore, it is to be pondered over seriously. So far as one's mind is uncontrolled and imbalanced, his mind remains fluctuating. There is no stability in him and goes on bewildering. He remains unable to sense what is good or bad. He can not discriminate between good and bad. One knows that the fickleness of mind is governed by attachment and hatred. Attachment leads one's mind to one side and hatred leads to the other. Thus one is bewildered. This thing is out and out responsible for one's creation of otherness.
That is why Mahāvira hit the fickleness of one's mind recognising the fact that it is the only root cause of one's downfall. It is the mind only which is responsible for one's ascendancy and downfall. It is the root-cause of one's bondage and liberation. Fickleness of mind perishes when one is able to control his mind. If attachment and hatred are got over than instability will be no more.
Where there is a discrimination there is a problem. If there is no discrimiantion there is no problem. As soon as discriminating outlook goes away there is achieved indiscrimination i.e. Samadssti. There will arise an indicrimination in one's mind as soon as one refrains from the discriminating attitude.
First of all indiscrimination in outlook should be attained. This is desirable for, one who will have this outlook will certainly inspire others also. If this thing happens and spreads, the regulating system of the society will move rightly.
To be endowed with the thought of indiscrimination is a just beginning on the road of Samatā, one is just at the threshold of Samatā. After it, Mahāvīra shows the way of undergoing rigorous training of actions. After having shown the path of indiscriminating