Bhagvana Mahavira

Author(s): Tulsi Acharya
Publisher: Jain Vishva Bharati

Page 78

Bhagavān Mahāvīra
in fact, is a more basic contribution. Passions are the seed, violence is its fruit. 'Freedom from passions' is the seed, non-violence is its fruit. Looked at from the point of view of the fruit, ahiṁsā may be said to be the great contribution of Bhagavān Mahāvīra. Looked at from the point of view of the seed, 'freedom from passions' may be said to be his great contribution. Thus both the statements are expressions of relative truth.
Bhagavān Mahāvīra did not take 'freedom from passions' and ahiṁsā to be totally distinct from each other. The range and depth of ahińsă are proportionate to those of freedom from passions. The former is concomitant of the latter. The seed remains hidden, but we can see the fruit. Freedom from passions remains hidden, but we can see non-violence manifested in our conduct. Bhagāvan Mahāvīra looked at both freedom from passions and non-violence as parts of the same sequence, and therefore he propounded ahimsā in a wider perspective which is indeed his great contribution.
He said that non-violence is conducive to the good of all living beings. All are benefited by it. It is most propitious to the homo sapiens which leads a social life. The more the man adopts violence to solve social problems, the more he deteriorates his own good.
Non-violence and Non-possessiveness
One cannot appreciate Bhagavān Mahāvīra's conception of non-violence until and unless he comprehends his conception of non-possessiveness.
Violence and aquisitiveness go hand in hand. Gautama once asked Bhagavān Mahāyīra : "Lord ! can man attain enlightenment ?”
Bhagavān Mahāvīra said, “Yes, he can.” Gautama : "Lord, how can he do so ?”