Q1 What were the main teachings of the Mahavira?
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Answers
Answer:
Following are the main teachings of the Mahavira:-
- People, who wish to know the truth, must leave their home.
- The truth seeker must follow the rules of ahimsa. The rule of ahimsa means not hurting or killing any living being. Life is dear to all living beings.
Explanation:
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They start with the teaching that all souls are god, fulfilled with happiness, infinite knowledge, and full in them self. they do not need any other thing to become full. The god is present right now but we dishonor it by getting attracted towards worldly things, leaving that we come to god, leaving that we come to scriptures, leaving that we want Samyag Darshan, kewal gyan etc etc….
What all they said is truth. Believing this is what Satya means. Similarly Bramhacharya , Aparigraha, Asteya goes.
The impurity is present but it is not in you.(it is there in Paryaay) It is not you. It is something different from you. (From Nischay). - Because it is temporary..
What is yours will never go, and what goes is never yours.
Few Facts which each and every thirthankar teaches us:
One dhravya cannot do anything to / of other dhravya.
True purusharth lies in knowing that one is purusharth murti, ie akarta from swabhaav.
True penance occurs only when one is engrossed in self.
“Thava yogya thaye che, jaannaro janae che.” - Modifications keeps on occuring, while the knower is known.
Moksh is to be understood, not done. Once understood, it occurs.
Gyan is special guna of aatma, found only in jeev dhravya. The guna is called special because it knows itself as well as other gunas.
Gyan and shraddha both in sync, leads to annubhuti.
Jeev dhravya is made up of two swabhaav first one is to keep on changing and other is to remain constant. One that changes is called as paryaay and one that remains constant is dhruv.
There are infinite gunas in dhruv. They are as one. Infinite in one. Abheeed.
It is often said that one does not do others, but knows it. But the truth is one does not even knows other it can only self, while par gets reflected simultaneously while knowing self.
Every paryaay is pre destined. So one should stop looking at it and rather look at dhruv. looking at dhruv will automatically make paryaay samyag.
To look at dhruv, in order to make paryaay is fraud case. there should be no intention to make changes in paryaay.
Kewalgyan and siddh dasha are also paryaays, the powerhouse is dhruv which has infinite such future paryaays in it (as shakti roop)
During annubhuti there is no ‘viklaap’ of dhruv and paryaay bheed. As paryaay declares itself as dhruv. Yet paryaay and dhruv remains different.
There is also no gun bheed in aatma. ie gyan, shraddha charitra. It has to be taken as abheed. Bheed is made for the purpose of understanding ‘vastu’.
There is no nimit-naymitik relation between two dhravya, between two paryaays and between dhruv and paryaay too! Nimit -naymitik is to understand vyavahar causes.
So leaving nimit-naymitk, one should adopt to uppadan causes. ie everyone is self responsible. Even self paryaay is responsible for self (paryaay) and dhruv has nothing to do with it.
Similarly, karma is pudgal, and karma is made nimit. But in reality karma being totally different dhravya cannot do anything to you.
Yours and shiddh bhagwans dhruv is exactly similar to each other. Difference is only in paryay. And such paryaay can be (will be) changed within seconds.
Dhruv and paryaay are extremely close to each other. Same as how close is bangle to gold, reflection to mirror.
Mithyatva is father of all sins. 99.99% . If this is gone, rest all will be managed by itself.
Gev guru and shastra are well wishers but worth leaving at the end.
All vyavahar is termed as abhutharth in gatha 11 of samaysaar (wrt dhruv). Only dhruv is bhutharth.
It is “said” that paryaay when takes avlamban (support) of dhruv, samyaktya occurs in paryaay.
According to praman aatma, aatma is always seen as uttpaad-vyay-dhruv. And after understanding this, extracting dhruv is the responsiblity which one has to follow.
There are no nays in aatma, no vyavahar nay and not even nischay nay. Aatma is nayaatit. (Without nays)
In every upyog, there is a vibe of upyogvan. Since upyog is a departed part of upyogvan. Just as sunlight and sun.
Aatma(dhruv) is “shuddh” because it does not becomes shudh and ashudh. Thats the meaning of shudh wrt dhruv.
There is no uttpad vyay of whatsoever gunas (attributes) in drashti ka vishay, dhey (point of focus), ME.
Even drashti is absent, in drashti ka vishay.
Jab paryaay se rahit dravya dhyan ka dhey banta hai tab paryaay se sahit dravya gyan ka gney banta hai.
According to drashti ka vishay, dhruv is sarvatha rahit of paryaay. (including paryaay samanya and paryaay vishesh)
According to gyan pradhan, paryaay is kathanchit bheen-abheen from gnayak.
In paryaay swabhaav, paryaay samanya is still left untouched by raag. And it can be instrument to reach dhruv.