Jaina Mysticism and Other Essays

Author(s): Kamalchand Sogani
Publisher: Prakrit Bharti Academy

Page 76

portant centres in Eastern and Northern India and promulgated the doctrine of Ahimsa and Anekānta throughout. In view of the all-embracing character of Mahāvīra's principles, the Jaina ācārya Samantabhadra, as early as second century AD called the religion of Mahāvīra 'Sarvodaya' Tirtha which term is so commonly used now-a-days after Gandhiji. Mahāvīra attained nirvana at Pāvā in Bihar at the age of 72 years on Tuesday the 15th Oct. 527 BC. This day is celebrated as the Dipavali festival (festival of lamps) throughout India. Besides, Mahāvīra's nirvana day marks the beginning of Vīra Nirvana Samvat This Samvat is the oldest Samvat followed in India.
The social values which were regarded by Mahāvīra as basic are Ahimsā, Aparigraha and Anekānta These three are the consequence of Mahāvīra's devotedness to the cause of social reconstruction. In consequence, his social mind exhorted that ahiṁsā consists in recognising the dignity of man irrespective of caste, colour and creed. Man is man and should be recognised as such without any hesitation. The dignity of man is sacred and it is our duty to honour this dignity. Every individual, whether man or woman, should enjoy religious freedom without any distinction. Mahāvīra bestowed social prestige upon the downtrodden individuals.
In the present state of affairs the significance of ahimsā cannot be dispensed with. The easing of tensions and cessation of conflicts among states, the maintenance of universal peace and the promotion of human welfare can only be effected by suffusing world's atmosphere with the spirit of Ahimsā. Mahāvīra's use of ahiṁsā saw its culmination when he used Prāksta, the language of the masses as the medium of expression for his religious preachings. This indicates his democratic spirit. He was well aware of the fact that language is as dear to man as his own life. Therefore he preached in Präkrta, the language used by the common man. This ahimsõite spirit of Mahāvīra extended itself even to the lowest scale of life and he promulgated that life as such is basically identical; hence no living being should be hurt, enslaved and excited.
Mahāvīra was well aware of the fact that economic inequality and the hoarding of essential commodities very much disturb social
Jaina Mysticism and other essays