Mahavira and his Teaching

Author(s): C C Shah, Rishabhdas Ranka, Dalsukh Malvania
Publisher: Bhagwan Mahavir 2500th Nirvan Mahotsava Samiti

Page 227

220
K. M. PATEL
thought that his knowledge was the only true and complete knowledge and should be accepted unconditionally. The quarrel was over as soon as each of them realized that his knowledge was only one of the many parts of the animal.
Lord Mahāvīra also advised his followers to adopt themselves to the condition of substance (Dravya) the time (Kāla), the space (Kșetra) and the mental development (Bhāva). He has not prescribed unchangeable does and don's. No moralists or religious leaders and thinkers can ever prescribe rigid rules of behaviour for the very idea of rigidity is unnatural, since soul is free. It can only be guided and instructed to look for changes in time and place, always ready for modification and adaptation. This is the real function of a mature religious leader, that is, the leader who can adopt and preach the fundamental principle of Syādvāda or the theory that every judgment is relative. Further, he has taught in the “Daśavarkālıkasūtra” that even the everyday functions such as eating, working or sleeping must be performed with attentiveness of a balanced mind. All functions merit a concentration and balance. No better rule of the thum! can be prescribed by Psychology. As the first step towards a pure and higher life, be prescribed that one must win one's bread by lawful means, and called him who did so, a lawful devotee or "Mārgānusāri". At a step higher than this are the "Srāvakas" who have to observe the twelve vows. At third stage are found those who embrace complete renunciation the "Sadhus”. What a fine practical arrangement! Few today know the secret of the twelve vows of the "Srāvaka”. For the monks he has prescribed a very simple., inexpensive life and control of senses. One of the principal vows stresses patriotism. The second extols brotherhood; the third prescribes celibacy with a view to conserving energy; the fourth puts a bar against a child marriage, the remarriage and the old-marriage; the fifth one insists on conservation of energy by abstaining from all deeds or cogitation about deeds that lead not to economical, national or spiritual gain and forbids brooding of unreal conditions, distraction and gloominess; the sixth one advises the practice of equanimity.