Was Mahavir The World's First Existentialist?

It’s imperative to know that Jainism is often described as not atheistic in the strictest sense, but rather transtheistic or nontheistic, as it rejects the idea of a creator god but acknowledges the existence of siddhas, liberated souls worthy of respect, not worship. 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’.
Mahavir ’s existentialism stands out because of its expanse, non-categorical and 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. Mahavir emphasised the importance of individual effort and Self-realisation as the path to moksh . He rejected the authority of gods and rituals, emphasising power of individual action and importance of understanding the nature of reality. Mahavir’s philosophy focused on inner transformation and the pursuit of spiritual liberation through ethical conduct and self-discipline.
Mahavir’s exalted concept of existential spirituality 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 nonviolence, truth, non-stealing, non-attachment, and promoting a life of purity and virtue. At the same time, Mahavir highlighted that his teachings were not innovations but reaffirmations of eternal truths. He didn’t postulate anything unprecedented or unique. All moral acts, actions, and rules are eternal and created by humans.
Morality is an existential necessity because it revolves around humans and begins and ends with humans. Mahavir propounded self-inquiry and self-effort; he realised through deep meditation that when man is the measure of all things, his morality is an intrinsic part of human behaviour. Since no higher being is dictating morality, it must emerge from within individuals.
According to the Uvasag Dasang Sutta, divinity lies in truly self-realised humans. Jainism does not believe in a conventional god who created, maintai ned, or controlled the universe or intervened in human affairs. However, it understands the importance of human proclivity to worship and follow a ‘higher’ being. So, enlightened beings such as jinas and Tirthankaras overcame themselves, attained liberation, and are considered worthy of respect and emulation.
To sort out all types of existential crises, Jainism gave anekantavad, pluralism, to the world that believes in the validity of all viewpoints. In other words, don’t jeopardise your 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; even if the truth is subjective, and reality is relative. Imbibe the spirit of Mahavir.
Honour individual and collective existence. Instead of following and worshipping imaginary gods in heaven, follow your conscience. That’s the real god. Mahavir always underscored this.


Authored by: Sumit Paul