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An Outline of Lord Mahavira Philosophy
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of the self. He did not preach to others what he had not practised himself. The goal set before mankind was the blissfulness of the entire being which could not be bought by the wealth, pomp, and power of the world. This happy state is to be attained through patience, förbearance, self-denial, forgiveness, humanity, compassion and consideration, in short, suffering and sacrifice, love and kindness. If he died, he died to live as an eternal personality.
Mahâvîra predeceased Buddha by a few years. Dr. Hoernle conjectures that he died some five years before the Buddha.? It follows from the evidence of the Abhayarajakumara Sutta of the Majjhima Nikaya that he was aware of the dissension between Buddha and Devadatta. Judging from the documentary evidences Dr. Hoernle's conjecture seems to be somewhat accurate.
Mahâvîra inculcated the doctrine of ahimsa or non-harming to his disciples and followers. This very principle of non-harming had a salutary effect on a man's diet. Those who came under the influence of his personality and teaching gave up the habit of taking meat and fish and adhered to vegetable diet. The same principle served to mitigate the rigour and ruthlessness of the criminal justice of ancient India. Compassion for the suffering fellow beings is just the other side of non-harming. The principle of compassion was at the back of many philanthropic and humanitarian deeds and institutions which he encouraged. The doctrine of action (kriyavada) which he taught went to make men conscious of their responsibility for all their acts, mental, vocal or ·bodily. The same also awakened the consciousness that salvation was not a gift of favour but an attainment within human possibility. He dispensed with the idea of hereditary priesthood. According to him it is for all persons to decide for themselves whether they will live as householders or turn monks according to their choice and fitness.
The distant end or ultimate object of Jainism as taught by Mahâvîra is Nirvana which consists in peace. Nirvana is moksa cr liberation, mukti or deliverance. Liberation can only be realised by man in the highest condition of aloofness and transcendentality of himself.' It has been explained as a safe place where there is no old age, nor death, nor pain, nor disease but it is difficult of approach. It is freedom from pain or perfection which is in view
