Mahavir Was the Doyen of Existentialism
By Sumit Paul, New Age Islam
14 April 2025
TOI (April 11) ran the shortened version of this article on the occasion of Mahavir Jayanti that fell on April 10.
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"Jainism or Humanism was an attitude that championed man instead of god."
J A Symonds
Many years ago, a renowned philosopher John Rawls wrote in a European Philosophical Journal that Mahavir was the first transtheistic or non-theistic existentialist and a section of believing existentialists in the past 200 years, followed Mahavir unwittingly. This is indeed remarkable. Before that's discussed, it's imperative to know that Jainism is often described as not atheistic in the strictest sense, but rather transtheistic or non-theistic, as it rejects the idea of a creator god but acknowledges the existence of perfect, liberated souls (siddhas) worthy of respect, not worship.
Existentialism of the West had three types of existentialists:
Theistic, Atheistic and Non-theistic. While Sartre and Camus were atheistic existentialists, the Danish existentialist and a key figure in existentialism Søren Kierkegaard was a non-theistic but believing type of an existentialist. Here lies the beauty of Mahavir's Existentialism because of its expanse, non-categorical and also non-denominational nature and spirit.
Mahavir wasn't a nihilist or a spiritual anarchist. He did believe but not in a conventional manner. His belief wasn't orthodox. It was revolutionary as well as dynamic. Mahavira emphasized the importance of individual effort and self-realization as the path to liberation (moksha). He rejected the authority of gods and rituals, emphasizing the power of individual action and the importance of understanding the nature of reality.
Mahavir's philosophy emphasized inner transformation and the pursuit of spiritual liberation through ethical conduct and self-discipline. The exalted concept of Existential Spirituality of Mahavir or Jainism blossomed into Universal Morality. Mahavir believed that morality didn't ensue from any god or religion. Morality began as an existential necessity which became universally accepted conscientious behaviour. His teachings centred around non-violence (ahimsa), truth, non-stealing, and non-attachment, promoting a life of purity and virtue. At the same time, Mahavir emphasised that his teachings were nothing new. He didn't postulate anything unprecedented or unique.
All moral acts, actions, rules are eternal and created by humans. Morality is an existential necessity because it revolves around humans and begins and ends with humans. Mahavir's point was: If morality descended from heaven, what was man's role in shaping it up? Where were his own consciousness (Chetna) and conscience (chaitya in Prakrit) in developing morality? When man is the measure of all things, his moral behaviour is also a human outcome. In Uvasag-Dasang-Sutta, the human or individual existence is considered the only divine thing and nothing else.
Since Jainism does not believe in a conventional god who created, maintains, or controls the universe, or intervenes in human affairs, it understands the importance of human proclivity to worship and follow a 'higher' being. So, 'enlightened' beings (Jinas or Tirthankaras) came into existence who have attained liberation and are considered worthy of respect and emulation.
To sort out all types of Existential Crises, Jainism gave Anekantavada or Pluralism to the world that believes in the validity of all viewpoints. In other words, don't jeopardise your own existence or someone else's just to prove that you're right and the other person is wrong. Respect, even if you can't accept all views for, even the truth is subjective and the reality is relative. Imbibe the spirit of Mahavir. Honour individual and collective existence. Live and let live.
Mahavir's Existential Morality:
Since Mahavir and early Jainism (called Mool Jin Moolya) believed only in individual existence and discarded the idea of a creator god, morality was never considered divine. The Prakrit sutra defines human morality as Dhimmat Shodhat moollat (Slowly accepted ethos). Jainism and also Buddhism never believed that morality ensued from an imaginary god sitting somewhere in the sky. Mahavir believed that morality was an outcome of collective intelligence and prudence (Dhammo tir prapt payyo vivekam). In other words, morality is existential, not extraterrestrial. It evolved here with the passage of time. It's interesting to note that the whole Eastern consciousness considered morality as part of human evolutionary process but the Semitic belief system thought that the god bestowed morality upon humans.
Mahavir believed that humans were robust but religious rituals emasculated them and made them effete. What an irony! Today, Jainism is the most ritualistic faith. Calling it a faith is erroneous. Today, it's a benighted tributary of Hinduism which's over-ritualistic, whereas it emerged when Mahavir rebelled against the Brahminical Hinduism more than 2, 600 years ago!
Mahavir was aware of natural human desires. He understood that desires were existential baggage. So, he never urged anyone to practise celibacy. Both Mahavir and Buddha underwent marital experience though Jain traditions regarding Mahavira's marital status differ: the Digambara tradition says he refused a marriage arranged by his parents, while the Śvētāmbara tradition states he was married to Yashoda and had a daughter, Priyadarshana.
That apart, Mahavir just advised people to curb unrestrained sexual freedom. Celibacy was an interpolation that didn't figure in the original teachings of Mahavir. His whole philosophy had elements of existence and common human behaviour.
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A regular columnist for New Age Islam, Sumit Paul is a researcher in comparative religions, with special reference to Islam. He has contributed articles to the world's premier publications in several languages including Persian.
URL: https://www.newageislam.com/current-affairs/mahavir-doyen-existentialism/d/135153
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