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જૈનયુગ
એપ્રિલ ૧૯૫૯
This spiritual democracy was applicable to all irrespective of caste or class. Therefore besides persons belonging to the kshatriyas, brahmaņas or vaiśyas, even high dignitaries like kings, queens and princes, became the disciples of Mahāvira. Kings like Seņiya, Pajjoya, Udayana, queens like Pabhāvai, Migāvai and others became his devotees. Thus it goes to the credit of Mahāvīra that he channelled the political personalities of his times into the more ennobling field of spiritualism.
rest content. With the sweeping grasp of a real reformist, he expanded the câujjāma dhamma of Pārsvanātha into the pancajāma dhamma. The addition of the vow of celibacy to the fourfold dharma of Pārsvanātha has been explained in the Uttarādhyayana as follows:
पुरिमा उजुजडा उ वंकजडा य पच्छिमा । मज्झिमा उज्जुपन्ना उ तेण धम्मे दुहा कए ॥२३.२६ पुरिमाणं दुब्बिसोझो उ चरिमाणं दुरणुपालओ। कप्पो मज्झिमगाणं तु सुविसोझो सुपालओ ॥ २३.२७ Whatever this explanation might mean, Dr. JACOBI rightly points out that there might have been a decay in the morals of the monastic order during the period intervening Pārsva and Mahavira. Therefore he thought it fit to put the Jaina church first in order and whatever was helpful for that he advocated boldly, for celibacy was essential to mental purity. Therefore he said
दुपरिच्चया इमे कामा, नो सुजहा अधीरपुरिसेहिं । अह संति सुव्वया साहू जे तरंति अतरं वणिया वा ।। For out of sex, attachment comes and attachment indeed is the worst possesssion which a nirgrantha shall never think of.
Last fet gat... What is, however, still more important is that Mahāvira showed the timely courage to emphasise this most important aspect of monastic life.
So far we have seen how Lord Mahăvira denounced the caste system and at the same time set right the Jaina monastic order. He kept the doors of his church open to all deserving persons and thus became pioneer in the field of spiritual democracy.
In conveying the principles of his system to the people, Lord Mahavira had a unique system. He always preferred to preach to the masses in their own language. To his disciples he never prevented them from asking difficulties. The whole of the Bhagavati Sūtra is a remarkable embodiment of the remarkable relation between an inquisitive disciple and a guru who was ever willing to satisfy intelligently his pupils. Clearcut in his thoughts, Lord Mahāvīra was also clear-cut in his expressions as well. Thus he was an ideal guru. With this essential quality of a spiritual leader, he could, as given in the Kalpasūtra, organise around him an astounding number of followers.
It is therefore due to these rare qualities of an ideal reformer, an able organiser, a patronising guru, a convincing debator, a zealous missionary and an upholder of the equality of all human beings, that the name of Lord Mahavira still remains and shall ever remain a cherished inspiration to humanity at large.
