Mahavira

This article is about the Jain Tirthankara. For the Jain mathematician, see Mahāvīra (mathematician).

Not to be confused with Mahavihara.

Mahavira
The famous idol of Mahavira at Shri Mahavirji, Rajasthan
Predecessor	Parshvanatha
Symbol	Lion
Age	72 years
Tree	Shala
Color	Golden
Personal information
Born	Vardhmana Chaitra Sud 13 Vaishali
Died	Asho Vad Amaas (Kartik Amavasya / Dipawali) Pawapuri, Bihar
Parents	Siddhartha (father) Trishala (mother)
Dynasty	Ikshvaku

Mahavira (Mahāvīra), also known as Vardhamāna, was the twenty-fourth and last Jain Tirthankara (Teaching God). Mahavira is often called the founder of Jainism, but this was not the case because the Jain tradition recognizes his predecessors.

Mahavira was born into a royal family in what is now Bihar, India, in either 599 BC or 480 BC. At the age of 30, he left his home in pursuit of spiritual awakening, and abandoned worldly things, including his clothes, and became a Jain monk. For the next twelve-and-a-half years, Mahavira practiced intense meditation and severe penance, after which he became kevalī (omniscient).

For the next 30 years he travelled throughout South Asia to teach Jain philosophy. Mahavira taught that the observance of the vows ahimsa (non-injury), satya (truth), asteya (non-thieving), brahmacharya (chastity) and aparigraha (non-attachment) is necessary to elevate the quality of life. The teachings of Mahavira were compiled by Gautama Swami (chief disciple) and were called Jain Agamas. Most of these Agamas are not available today. Jains believe Mahavira attained moksha (liberation from the cycle of birth and death) at the age of 72.

Biography

See also: Panch Kalyanaka

In Jainism, a Tirthankara (Maker of the River-Crossing or Teaching God) signifies the founder of a tirtha which means a fordable passage across the sea of interminable births and deaths (called saṃsāra). According to the Jain texts, twenty-four Tirthankaras grace each half of the cosmic time cycle. Mahavira was the last Tirthankara of avasarpani (present descending phase). Samantabhadra, a illustrious Digambara monk, who lived in the 2nd century A.D., called the tīrtha of Mahavira by the name Sarvodaya (universal uplift).

Mahavira is often called the founder of Jainism, but this was not the case because the Jain tradition recognizes his predecessors and he is considered the 24th Tirthankara.

Names

Mahavira's childhood name was Vardhamāna ("the one who grows"), because of the increased prosperity in the kingdom at the time of his birth. He was called Mahavira ("the great hero") because of the acts of bravery he performed during his childhood. Mahavira was given the title Jīnā ("the victor or conqueror of inner enemies such as attachment, pride and greed"), which later became synonymous with Tirthankara.

Buddhist texts refer to Mahavira as Nigaṇṭha Jñātaputta. Nigaṇṭha means "without knot, tie, or string" and Jñātaputta (son of Natas), refers to his clan of origin as Jñāta or Naya (Prakrit). He is also known as Sramana (seeker).

Birth

See also: Mahavir Jayanti

The Birth of Mahavira, from the Kalpa Sutra, c.1375–1400

Belonging to Kashyapa gotra, Mahavira was born into the royal Kshatriya family of King Siddhartha and Queen Trishala (sister of King Chetaka of Vaishali) of the Ikshvaku dynasty, on the thirteenth day of the rising moon of Chaitra in the Vira Nirvana Samvat calendar. In the Gregorian calendar, this date falls in March or April and is celebrated as Mahavir Jayanti. Traditionally, Kundalpur in the ancient city of Kashtriya Kund Lachhuar is regarded as his birthplace ,at present this is comes under Sikandra Division of Jamui district, Bihar ;. After his birth, anointment and abhisheka (consecration)—carried out by Indra on Mount Meru, the axis of the central cosmic contingent of Jambudvipa—he was given the name Vardhamāna.

Early life

As the son of a king, Mahavira had all luxuries of life at his disposal. According to the second chapter of the Śvētāmbara text Acharanga Sutra, both his parents were followers of Parshvanatha and lay devotees of Jain ascetics. Jain traditions do not agree about his marital state; according to the Digambara tradition, Mahavira's parents wanted him to marry Yashoda but Mahavira refused to marry. According to the Śvētāmbara tradition, he was married to Yashoda at a young age and had one daughter, Priyadarshana.

Renunciation

At the age of thirty, Mahavira abandoned the comforts of royal life and left his home and family to live an ascetic life in the pursuit of spiritual awakening. He underwent severe penances, meditated under the Ashoka tree and discarded his clothes. There is a graphic description of his hardships and humiliation in the Acharanga Sutra. He suffered great distress in eastern Bengal; boys pelted him with stones and people often humiliated him. According to Kalpa Sūtra, Mahavira spent forty-two monsoons of his ascetic life at Astikagrama, Champapuri, Prstichampa, Vaishali, Vanijagrama, Nalanda, Mithila, Bhadrika, Alabhika, Panitabhumi, Shravasti and Pawapuri.

Omniscience

See also: Kevala Jnana and Samavasarana

File:Mahavira Enlightenment.jpg

Attainment of omniscience kevalajñāna by Mahavira

After twelve-and-a-half years of rigorous penance, at the age of 43, Mahavira achieved the state of Kevala Jnana (omniscience or infinite knowledge). This happened under a Sala tree on the banks of the Rjupalika River (today Barakar) near a place called Jrmbhikagrama. The Acharanga Sutra describes Mahavira as all-seeing. The Sutrakritanga elaborates the concept as all-knowing and provides details of other qualities of Mahavira.

For thirty years after gaining omniscience, Mahavira travelled throughout in India to teach his philosophy. According to the Jain tradition, Mahavira had 14,000 ascetics, 36,000 nuns, 159,000 sravakas (laymen) and 318,000 sravikas (laywomen) as his followers. Some of the royal followers included King Srenika (popularly known as Bimbisara) of Magadha, Kunika of Anga and Chetaka of Videha.

Moksha (Nirvāṇa)

See also: Moksha (Jainism) and Diwali (Jainism)

Jal Mandir marking Mahavira's nirvana at Pawapuri

Jains believe Mahavira attained moksha (liberation from the cycle of birth and death) at the age of seventy-two and his soul is now resting in Siddhashila (adobe of the liberated souls). According to Jain texts, Mahavira attained nirvana (final release) at the town of Pawapuri (now in Bihar). On the same day, his chief disciple Gautama Swami attained omniscience. According to the Jinasena's Mahapurana, after the nirvana of Tīrthankaras, heavenly beings perform the funeral rites. According to the Pravachanasara, only the nails and hair of Tirthankaras are left behind; the rest of the body is dissolved in the air like camphor. Today, a Jain temple called Jal Mandir stands at the place where Mahavira is believed to have attained moksha.

Previous births

Mahavira's previous births are discussed in Jain texts such as the Mahapurana and Tri-shashti-shalaka-purusha-charitra. While a soul undergoes countless reincarnations in the transmigratory cycle of saṃsāra (world), the births of a Tirthankara are reckoned from the time he determined the causes of karma and developed the Ratnatraya. Jain texts discuss twenty-six births of Mahavira before his incarnation as a Tirthankara. Mahavira was born as Marichi, the son of Bharata Chakravartin in one of his previous births.

Historicity

Jaina traditions date Mahavira as living from 599 BC to 527 BC. Western historians date Mahavira as living from 480 BC to 408 BC. Some Western scholars suggest Mahavira died around 425 BC. Most modern historians agree he was born at Kundagrama, now Basokund in Muzaffarpur district in the state of Bihar, India. Mahavira is referred as Nigaṇṭha Jñātaputta in Buddhist texts. There is reasonable evidence Mahavira's predecessor Parshvanatha was a historical figure.

Teachings

Main article: Jain philosophy

Jain Agamas

Main article: Jain Agamas

Mahavira's teachings were compiled by Gautama Ganadhara, the chief disciple of Mahavira. These sacred, canonical scriptures (Agamas) comprised twelve parts and are said to have contained the most comprehensive and accurate description of every branch of learning that one needs to know. The knowledge contained in these scriptures was transmitted orally by the teachers to their disciple saints. According to the Digambaras, Āchārya Bhutabali was the last ascetic who had partial knowledge of the original canon. Later, some learned Āchāryas started to restore, compile and write down the teachings of Lord Mahavira that were the subject matter of Agamas. Āchārya Dharasena, in first century CE, guided two Āchāryas, Āchārya Pushpadant and Āchārya Bhutabali, to write down these teachings. The two Āchāryas wrote on palm leaves, Ṣaṭkhaṅḍāgama—among the oldest known Digambara Jaina texts. Jain Agamas prescribe five major vratas (vows) that both ascetics and householders have to follow. These ethical principles were preached by Mahavira:

1. Ahimsa (Non-violence or Non-injury). Mahavira taught that every living being has sanctity and dignity of its own and it should be respected just like one expects their own sanctity and dignity to be respected. In simple words, we should show maximum possible kindness to every living being. Ahimsa is formalised into Jain doctrine as the first and foremost vow. According to the Jain text, Tattvarthasutra: "The severance of vitalities out of passion is injury".
2. Satya (Truthfulness)—not to lie or speak what is not commendable. According to the Jain text Sarvārthasiddhi: "that which causes pain and suffering to the living is not commendable, whether it refers to actual facts or not".
3. Asteya (Non-stealing), which states one should not take anything if not properly given.
4. Brahmacharya (Chastity), which stresses steady but determined restraint over yearning for sensual pleasures.
5. Aparigraha (Non-attachment)—non-attachment to both inner possessions (liking, disliking) and external possessions like property.

Mahavira's philosophy has eight cardinal (law of trust), three metaphysical (dravya, Jīva and ajiva), and five ethical principles. The objective is to elevate the quality of life. Mahavira said an individual or society should exercise self-restraint to achieve social peace, security and an enlightened society.

Ahiṃsā

Main article: Ahimsa in Jainism

Mahavira preached that ahimsa (non-injury) is the supreme ethical and moral virtue. Mahavira taught that no one likes pain and therefore non-injury must cover all living beings. According to Mahatma Gandhi:

No religion in the World has explained the principle of Ahimsa so deeply and systematically as is discussed with its applicability in every human life in Jainism. As and when the benevolent principle of Ahimsa or non-violence will be ascribed for practice by the people of the world to achieve their end of life in this world and beyond. Jainism is sure to have the uppermost status and Lord Mahāvīra is sure to be respected as the greatest authority on Ahimsa.

Anekantavada

Main article: Anekantavada

Another fundamental teaching of Mahavira was Anekantavada (pluralism and multiplicity of viewpoints). Mahavira employed anekānta to explain Jain philosophical concepts. Taking a relativistic viewpoint, Mahavira is said to have explained the nature of the soul as both permanent from the point of view of underlying substance (nīshyānay) and temporary from the point of view of its modes and modification.

Jaina literature

Biographies

Tiloya-paṇṇatti of Yativṛṣabha discusses almost all of the events connected with the life of Mahavira in a form convenient to memorise. Acharya Jinasena's Mahapurāṇa include Ādi purāṇa and Uttara-purāṇa. It was completed by his disciple Acharya Gunabhadra in the 8th century. In Uttara-purāṇa the life of Mahavira is described in three parvans (74-76) in 1818 verses. Vardhamacharitra is a Sanskrit kāvya (poem) that describe the life of Mahavira written by Asaga in 853.

Adoration

• Svayambhustotra by Acharya Samantabhadra is the adoration of twenty-four Tirthankaras. Its eight shlokas (aphorisms) adore the qualities of Mahavira. One such shloka is:

  O Lord Jina! Your doctrine that expounds essential attributes required of a potential aspirant to cross over the ocean of worldly existence (Saṃsāra) reigns supreme even in this strife-ridden spoke of time (Pancham Kaal). Accomplished sages who have invalidated the so-called deities that are famous in the world, and have made ineffective the whip of all blemishes, adore your doctrine.

• Yuktyanusasana by Acharya Samantabhadra is a poetic work consisting of sixty-four verses in praise of Mahavira.
• Mahaveerashtak Stotra was composed by Jain poet Bhagchand.

Influence

Mahavira's teachings influenced many personalities. Rabindranath Tagore wrote:

Mahavira proclaimed in India, the message of salvation, that religion is a reality and not a mere social convention, that salvation comes from taking refuge in the true religion and not from observing the external ceremonies of the community, that religion cannot regard any barriers between man and man as an eternal variety. Wonderous to say, this teaching rapidly over topped the barriers of the race abiding instinct and conquered the whole county.

— Rabindranath Tagore

A major event is associated with the 2,500th anniversary of the Nirvana of Mahavira in 1974. According to Padmanabh Jaini:

Probably few people in the West are aware that during this Anniversary year for the first time in their long history, the mendicants of the Śvētāmbara, Digambara and Sthānakavāsī sects assembled on the same platform, agreed upon a common flag (Jaina dhvaja) and emblem (pratīka); and resolved to bring about the unity of the community. For the duration of the year four dharma cakras, a wheel mounted on a chariot as an ancient symbol of the samavasaraṇa (Holy Assembly) of Tīrthaṅkara Mahavira traversed to all the major cities of India, winning legal sanctions from various state governments against the slaughter of animals for sacrifice or other religious purposes, a campaign which has been a major preoccupation of the Jainas throughout their history.

— Padmanabh Jaini

In popular culture

Mahavira: The Hero of Nonviolence is an illustrated children’s story based upon the life of Mahavira.

Iconography

Mahavira is usually depicted in a sitting or standing meditative posture with the symbol of a lion beneath him. Every Tīrthankara has a distinguishing emblem that allows worshipers to distinguish similar-looking idols of the Tirthankaras. The lion emblem of Mahavira is usually carved below the legs of the Tirthankara. Like all Tirthankaras, Mahavira is depicted with Shrivatsa and downcast eyes.

Images

• 
  Rock cut sculpture depicting Mahavira at Samanar Hills, Keezhakuyilkudi, Madurai, Tamil Nadu
• 
  The highest known image of Lord Mahavira (in seated position)
• 
  Four sided sculpture depicting Mahavira (found during excavation at Kankali Tila, Mathura)
• 
  Sculpture depicting Tirthankara Rishabhanatha (left) and Mahavira (right), British Museum
• 
  Temple relief of Mahavira, 14th century
• 
  Relief depicting Mahavira (Thirakoil, Tamil Nadu)
• 
  13 ft. 6 inch single stone statue of Mahavira at Ahinsa Sthal, Mehrauli, New Delhi

See also

• Arihant (Jainism)
• God in Jainism
• Digambara monk
• History of Jainism
• Timeline of Jainism
• Siddhashila

Sources

• Shah, Umakant Premanand (14 May 2015), Mahavira Jaina teacher, Encyclopædia Britannica, Inc.
• Jain, Vijay K. (2015), Acarya Samantabhadra's Svayambhustotra: Adoration of The Twenty-four Tirthankara, Vikalp Printers, ISBN 978-81-903639-7-6, This article incorporates text from this source, which is in the public domain.
• von Dehsen, Christian (13 September 2013), Philosophers and Religious Leaders, Routledge, ISBN 978-81-208-1376-2
• Jain, Vijay K. (2012), Acharya Amritchandra's Purushartha Siddhyupaya, ISBN 9788190363945, This article incorporates text from this source, which is in the public domain.
• J. Gordon Melton; Martin Baumann, eds. (2010), Religions of the World: A Comprehensive Encyclopedia of Beliefs and Practices, vol. One: A-B (Second ed.), ABC-CLIO, ISBN 978-1-59884-204-3
• Taliaferro; Marty (2010), A dictionary of philosophy of Religion, ISBN 978-1-4411-1197-5
• Caillat, Colette; Balbir, Nalini (1 January 2008), Jaina Studies (in Prakrit), Motilal Banarsidass, ISBN 978-81-208-3247-3{{citation}}: CS1 maint: unrecognized language (link)
• Pramansagar, Muni (2008), Jain tattvavidya, India: Bhartiya Gyanpeeth, ISBN 978-81-263-1480-5
• Gupta, K.R.; Gupta, Amita (1 January 2006), Concise Encyclopaedia of India, vol. 3, Atlantic Publishers & Dis, ISBN 978-81-269-0639-0
• Sethia, Tara (2004), Ahimsā, Anekānta, and Jaininsm, Motilal Banarsidass Publ., ISBN 978-81-208-2036-4
• Chakravarthi, Ram-Prasad (2003), "Non-violence and the other A composite theory of multiplism, heterology and heteronomy drawn from Jainism and Gandhi", Angelaki, 8 (3): 3–22, doi:10.1080/0969725032000154359
• Nagārāja, Muni (2003), Agama and Tripitaka a Comparative Study of Lord Mahavira and Lord Buddha, Concept Publishing Company, ISBN 978-81-7022-731-1
• Heehs, Peter (2002), Indian Religions: A Historical Reader of Spiritual Expression and Experience, C. Hurst & Co. Publishers, ISBN 978-1-85065-497-1
• Sangave, Vilas Adinath (2001), Aspects of Jaina Religion, Bharatiya Jnanpith, ISBN 978-81-263-0720-3
• Kumar, Sehdev (2001), Jain Temples of Rajasthan, Abhinav Publications, ISBN 978-81-7017-348-9
• Jaini, Padmanabh S. (2000), Collected Papers on Jaina Studies, Delhi: Motilal Banarsidass Publ., ISBN 81-208-1691-9 {{citation}}: Invalid |ref=harv (help)
• Upadhye, Dr. A. N. (2000), Mahāvīra His Times and His philosophy of life, Bharatiya Jnanpith
• von Glasenapp, Helmuth (1999), Jainism: An Indian Religion of Salvation, Delhi: Motilal Banarsidass, ISBN 81-208-1376-6
• Pandey, Janardan (1998), Gandhi and 21st Century, ISBN 9788170226727
• Jain, Shanti Lal (1998), ABC of Jainism, Bhopal (M.P.): Jnanodaya Vidyapeeth, ISBN 81-7628-000-3
• Titze, Kurt (1998), Jainism: A Pictorial Guide to the Religion of Non-Violence (2 ed.), Motilal Banarsidass, ISBN 978-81-208-1534-6
• Nanda, R. T. (1997), Contemporary Approaches to Value Education in India, Regency Publications, ISBN 978-81-86030-46-2
• Winternitz, Moriz (1993), History of Indian Literature: Buddhist & Jain Literature, Motilal Banarsidass, ISBN 978-81-208-0265-0
• Dundas, Paul (2002) [1992], The Jains (Second ed.), Routledge, ISBN 0-415-26605-X
• Jain, Kailash Chand (1991), Lord Mahavira and His Times, Motilal Banarsidass, ISBN 978-81-208-0805-8
• Shah, Umakant Premanand (1987), Jaina-Rupa Mandana: Jaina Iconography, vol. 1, India: Shakti Malik Abhinav Publications, ISBN 81-7017-208-X
• Sarasvati, Swami Dayananda (1970), An English translation of the Satyarth Prakash, Swami Dayananda Sarasvati
• Wiley, Kristi L. (1 January 2004), Historical Dictionary of Jainism, Lanham, Maryland: Scarecrow Press, ISBN 0-8108-5051-6
• Kristi L. Wiley (2009). The A to Z of Jainism. Scarecrow Press. ISBN 978-0-8108-6821-2. {{cite book}}: Invalid |ref=harv (help)
• Zimmer, Heinrich (1953) [April 1952], Joseph Campbell (ed.), Philosophies Of India, London, E.C. 4: Routledge & Kegan Paul Ltd, ISBN 978-81-208-0739-6, This article incorporates text from this source, which is in the public domain.{{citation}}: CS1 maint: location (link)
• Sunavala, A.J. (1934), Adarsha Sadhu: An Ideal Monk (First paperback edition, 2014 ed.), Cambridge University Press, ISBN 978-1-107-62386-6
• Jain, Champat Rai (1930), Jainism, Christianity and Science, The Indian Press, Allahabad, archived from the original on 2015 {{citation}}: Check date values in: |archive-date= (help)
• Jacobi, Hermann (1884), F. Max Müller (ed.), The Kalpa Sūtra, Sacred Books of the East vol.22, Part 1 (in English: translated from Prakrit), Oxford: The Clarendon Press, ISBN 0-7007-1538-X{{citation}}: CS1 maint: unrecognized language (link) Note: ISBN refers to the UK:Routledge (2001) reprint. URL is the scan version of the original 1884 reprint

External links

• Media related to Mahavira at Wikimedia Commons
• Quotations related to Mahavira at Wikiquote
• Harvard Pluralism Project: Jainism