Lord Mahavira Vol 02

Author(s): S C Rampuria
Publisher: Jain Vishva Bharati Institute

Page 75

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Lord Mahavira
formulated a new theory, namely, that they are caused by the individual agent of our free-will. That our weal and ill are conditioned solely by or dependent upon external causes is one extreme, and by opposing to this a new individualistic theory, Mahâvîra ran to the other extreme, neither of which can a man of true insight reasonably accept.27
Buddha is right in ascribing to Mahâvîra the individualist position above-mentioned. His expression in the original is practically identical with the Jaina affirmation in the Sutra- Kritanga.28 It must be noted here that this particular Jaina text contains several disconnected passages where, according to the testimony of Sudharman, Mahâvîra, like his successor Buddha, throws into clear relief the contrast between existing philosophical notions and his own theory. And important as they are, these passages can be rendered intelligible only when we consider them in reference to those individual theorisers to whom they actually apply. Mahâvîra's criticism of pre-Jaina and contemporary philosophers from the standpoint of his ethics
First, with regard to ancient Vedic thinkers, Mahâvîra said: "Some of the seers thought that the world has been created and is governed by the gods; others by Brahma. Some of them have ascribed to the hand of Isvara, the mundane Lord, the creation of this universe of beings and things, with its manifold vicissitudes; in the opinion of others, this phenomenal world is but the outcome or gradual manifestation of primitive undifferentiated matter (pahana = pradhana). Some maintain that the world emanates from a self-existent being; its origin is spontaneous and it appears to be non-eternal and unreal because of the illusion (maya) thrown over man's mind by Death (Mara); according to the view of others, the world is produced from a primeval germ, - the original solar body.
I do not, however, see how these cosmological speculations can afford a rational, clear and distinct theory of misery or its origin and cessation.29
Secondly, as to Post-Vedic thinkers (e.g., Yajnavalkya and Uddalaka), we are told: “Some of the philosophers postulate these five gross elements-earth, water, fire, air and ether—as the five roots of things. It is from them that another—the intelligent