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It was the tenth day of the bright half of the month of Vaishakh. Twelve years five months and fifteen days had passed since the beginning of Mahavira’s spiritual practices. Mahavir sat in mediation under a Shala tree in a garden on the back of the river Rijuvaluka (river Barakar in modern times). Sitting on both feet with knees touching his chest, he was feeling calm even in the scorching summer sun. Focusing his physical, mental and spiritual energies he was engrossed in deep and pure meditation (shukla dhyana). Gradually the sun was setting in the west and within him the sun of omniscience was rising. He became omniscient or, or Arihanta. He became a Jina, the victorious over attachment and aversion. At that time he was 42 years of age.{{cn|date=March 2013}} |
It was the tenth day of the bright half of the month of Vaishakh. Twelve years five months and fifteen days had passed since the beginning of Mahavira’s spiritual practices. Mahavir sat in mediation under a Shala tree in a garden on the back of the river Rijuvaluka (river Barakar in modern times). Sitting on both feet with knees touching his chest, he was feeling calm even in the scorching summer sun. Focusing his physical, mental and spiritual energies he was engrossed in deep and pure meditation (shukla dhyana). Gradually the sun was setting in the west and within him the sun of omniscience was rising. He became omniscient or, or Arihanta. He became a Jina, the victorious over attachment and aversion. At that time he was 42 years of age.{{cn|date=March 2013}} |
Revision as of 12:00, 18 March 2013
Mahāvīra | |
---|---|
24th Jain Tirthankara | |
Miniature painting of Mahāvīra | |
Details | |
Alternate names: | Vardhamana,Sanmatinayak,Vir,Maha-ativeer, Shramana, Niggantha |
Historical date: | 599-527 BC |
Family | |
Father: | Siddharatha |
Mother: | Trishala (Priyakarni) |
Dynasty: | Ikshvaku |
Places | |
Birth: | Kundalagrama near Vaishali |
Nirvana: | Pavapuri, Nalanda district, Bihar |
Attributes | |
Colour: | Yellow |
Symbol: | Lion |
Attendant Gods | |
Yaksha: | Matang |
Yaksini: | Siddhayika |
Part of a series on |
Jainism |
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Vardhamāna Mahāvīra (599–527 BCE) is the name most commonly used to refer to the Indian sage who was one of the major propagators of Jainism. According to Jain tradition, he was the 24th and the last Tirthankara.[1]
Life
Birth
Mahavira was born in Kuṇḍagrama (Modern Hajipur, Vaishali district) situated close to Besadha Patti near Patna in modern day Bihar, India. He was the son of Siddartha and Trishala.[2] He was born on the 13th day under the rising moon of Chaitra (12 April according to the Gregorian calendar).[citation needed] While still in his mother's womb it is believed he brought wealth and prosperity to the entire kingdom, which is why he was named Vardhaman. An increase of good things, like the abundant bloom of beautiful flowers, was noticed in the kingdom after his conception. Trishala had a number of auspicious dreams before giving birth to Vardhaman (14 according to the Svetambaras and 16 according to the Digambaras), signs foretelling the advent of a great soul. Vardhaman's birthday is celebrated as Mahavir Janma Kalyanak, the most important religious holiday of Jains around the world.
Early years
As the son of King Siddhartha, he grew up as a prince but, even at that tender age he exhibited a virtuous nature. He started engaging in meditation and immersed himself in self-contemplation. He was interested in the core beliefs of Jainism and began to distance himself from worldly possessions.
Spiritual pursuit
At the age of thirty, Mahavira renounced his kingdom and family, gave up his worldly possessions, and spent twelve years as an ascetic. During these twelve years he spent most of his time meditating. He gave utmost regard to other living beings, including humans, animals and plants, and avoided harming them. He had given up worldly possessions including his clothes, and lived an extremely austere life. He exhibited exemplary control over his senses while enduring the penance during these years. His courage and bravery earned him the name Mahavira. These were the golden years of his spiritual journey at the end of which he achieved arihant status.
Ascetic practices
Vardhaman spent 12.5 years in deep meditation and self control.[citation needed] This course of penance’s comprehended ‘uninterrupted meditation, unbroken chastity, and the most scrupulous observance of the rules concerning eating and drinking.’
He meditated day and night, undisturbed and non-perturbed. Avoiding women and giving up the company of householders, he realized singleness. He lodged in workshops, assembling places, manufactories, shed of straw, towns, garden-houses, in cemeteries and burial grounds, or at the foot of a tree, wherever shelter was available. He did not care for sleep for the sake of pleasure and he slept only for 3 hours in his 12.5 years of spiritual pursuit. In winter when cold winds blew, he did not seek sheltered places or kindle wood or seek to cover himself with clothes. In the cold season he meditated in the shade, in summer he exposed himself to the heat.
He would meditate with his eyes fixed on a square space before him of the length of a man. While meditating he would concentrate on the things above, below, or beside. He meditated free from sin and desire, not attached to sounds or colours, and never acted carelessly. Being averse from the impressions of the senses, he spoke very little and was always calm.
‘Thoroughly knowing the earth-bodies and water-bodies and fire-bodies and wind-bodies, the lichens, seeds and sprouts’ and comprehending ‘that they are, if narrowly inspected, imbued with life’, he abstained from sinful activities. He did not use other’s robe, nor did he eat out of other’s vessel. He did not rub his eyes or scratch his body. Knowing measure in eating and drinking he was not desirous of delicious food, nor had he a longing for it.’ For more than a couple of years he led a religious life without using cold water. He completely abstained from indulgence of the flesh; whether wounded or not, he took no medical treatment. He lived on rough food-rice, pounded jujube and beans. Sometimes he ate stale food. He accepted moist or dry or cold food, old beans, old pap, or bad grain, whatever was available. But where there were hungry birds, animals or thirsty beings or beggars standing in his way, he would go past that place without begging alms. He kept fasts; sometimes he ate only the sixth meal, or the eighth, or the tenth, or the twelfth; sometimes he did not drink for half a month or even for a month or for more than two months or even six months.[citation needed]
In accordance with the rules of the order he wandered about unceasingly, except for the four months of the rainy season. During the rest of the year, he lived in villages only a single night and in towns only five nights. He was indifferent alike to the smell of ordure and the sweet scent of sandal, to straw and jewel, dirt and gold, pleasure and pain, his world and the world beyond, to life and death. His mind was completely free from attachment. Circumspect in his thought, words and acts, he moved without wrath, pride, deceit and greed. Like water in a vessel, he was unattached in the midst of sin. During the course of his travels, he visited the pathless country of the Ladhas, in Vajrabhumi and in Subbhabhumi; and here his troubles were endless. The rude natives of the place attacked him and set dogs to bite him. He endured the abusive language of the rustics and bore pain, free from desire. “When he approached the village the inhabitants met him on the outside and attacked him, saying ‘Get away from here’. He was struck with a stick, the fist, a lance, hit with a fruit, a clod a potsherd. Once when he sat in meditation, without moving his body they cut his flesh, tore his hair under pains, or covered him with dust. They disturbed him in his religious postures”. But like a hero at the head of a battle, bearing hardships he reached on his path wholly undisturbed."[citation needed]
Attainment of Omniscience
It was the tenth day of the bright half of the month of Vaishakh. Twelve years five months and fifteen days had passed since the beginning of Mahavira’s spiritual practices. Mahavir sat in mediation under a Shala tree in a garden on the back of the river Rijuvaluka (river Barakar in modern times). Sitting on both feet with knees touching his chest, he was feeling calm even in the scorching summer sun. Focusing his physical, mental and spiritual energies he was engrossed in deep and pure meditation (shukla dhyana). Gradually the sun was setting in the west and within him the sun of omniscience was rising. He became omniscient or, or Arihanta. He became a Jina, the victorious over attachment and aversion. At that time he was 42 years of age.[citation needed]
Various literatures indicate the fact that Jamui was known as Jambhiyaagram. According to Jainism, the 24th Tirthankar, Mahavir got divine knowledge in Jambhiyagram situated on the bank of river named Ujjihuvaliya. Another place was also traced as "Jrimbhikgram "on the bank of Rijuvalika river which resembles Jambhiyagram Ujjhuvaliya.
The Hindi translation of the words Jambhiya and Jrimbhikgram is Jamuhi which is developed in the recent time as Jamui. With the passage of time, the river Ujhuvaliya /Rijuvalika is supposed to be deoveloped as the river Ulai river is still flowing nearby Jamui. The old name of Jamui has been traced as Jambhubani in a copper plate which is kept in Patna Museum. This plate clarifies that in the 12th century, Jambudani was nothing but today's Jamui. Thus, the two ancient names as Jambhiyagram and Jambubani prove that this district was important as a religious place for Jains and it was also a place of Gupta dynasty in the 19th century. The historian Buchanan also visited this place in 1811 and found the historical facts. According to other historians Jamui was also famous in the era of Mahabharata.
According to available literature, Jamui was related to Gupta and Pala rulers before 12th century. But after that this place became famous for Chandel rulers. Prior to Chandel Raj, this place was ruled by Nigoria, who was defeated by Chandels and the dynasty of Chandels founded in 13th century. The kingdom of Chandels spread over the whole of Jamui. Thus Jamui has a glorious history.
Later years
Mahavira devoted the rest of his life to preaching the eternal truth of spiritual freedom to people around India. He traveled barefoot and without clothes, enduring harshest of climates, meeting people who came to listen to his message. Mahavira's preaching and efforts to explain Jain philosophy is the real catalyst to the spread of this ancient religion throughout India.
At the age of 72 years and 4 and a half months, he attained nirvana in the area known as Pawapuri on the last day of the Indian and Jain calendars, Diwali. Jains celebrate this as the day he attained liberation or moksa. Jains believe Mahavira lived from 599–527 BCE.
Philosophy
Mahavira's philosophy has eight cardinal principles – three metaphysical and five ethical. The objective is to elevate the quality of life. Page text. [3]
Mahavira preached that from eternity, every living being (soul) is in bondage to karmic atoms accumulated by good or bad deeds. In a state of karmic delusion, the individual seeks temporary and illusory pleasure in material possessions, which are the root causes of self-centered violent thoughts and deeds as well as anger, hatred, greed, and other vices. These result in further accumulation of karma.
To liberate one's self, Mahavira taught the necessity of right faith (samyak-darshana), right knowledge (samyak-gyana), and right conduct (samyak-charitra'). At the heart of right conduct for Jains lie the five great vows:
- Nonviolence (Ahimsa) – to cause no harm to living beings;
- Truthfulness (Satya) – to speak the harmless truth only;
- Non-stealing (Asteya) – to take nothing not properly given;
- Chastity (Bramacharya) – to indulge in no sensual pleasure;
- Non-possession/Non-attachment (Aparigraha) – to detach completely from people, places, and material things.
These vows cannot be fully implemented without accepting the philosophy of non-absolutism (anekantavada) and the theory of relativity (syādvāda, also translated "qualified prediction"). Monks and nuns adhere strictly to these vows, while the laypeople observe them as best they can.
Mahavira taught that men and women are spiritual equals and that both may renounce the world in search of moksha or ultimate happiness.
Mahavira organized his followers into a fourfold order; monk (sādhu), nun (sādhvī), layman (Śrāvaka), and laywoman (Śrāvikā). This order is known as Chaturvidh Jain Sangha.
Mahavira's sermons were preserved orally by his immediate disciples known as Ganadharas in the Jain Agamas. Through time Agama Sutras have been lost, destroyed, or modified. About one thousand years after Mahavira's time the Agama Sutras were recorded on palm leaf paper. Svetambaras accept these sutras as authentic teachings while Digambaras use them as a reference.
Jainism existed before Mahavira, and his teachings were based on those of his predecessors. Thus Mahavira was a reformer and propagator of an existing religion, rather than the founder of a new faith. He followed the well established creed of his predecessor Tirthankara Parshva. However, Mahavira did reorganize the philosophical tenets of Jainism to correspond to his times.
A few centuries after Mahavira's Nirvana, the religious order grew more and more complex. There were schisms on minor points, although they did not affect Mahavira's original doctrines. Later generations saw the introduction of rituals and complexities that is criticized as placing Mahavira and other Tirthankaras on the throne similar to those of Hindu deities.
Previous births
Mahavira’s previous births are discussed in Jain texts like Trisastisalakapurusa Charitra and Uttarapurana. While a soul undergoes countless reincarnations in transmigratory cycle of samsara, the births of a Tirthankara are reckoned from the time he secures samyaktva or Tirthankar-nam-and-gotra-karma. Jain texts discuss 26 births of Mahavira prior to his incarnation as a Tirthankara.[4] They are:[5]
- Nayasara – A village headman who secured or partial enlightenment in this birth on account of preaching of true dharma by Jain monks.[clarification needed]
- Demi-god in First Saudharma (Name of Heaven as per Jain cosmology)
- Prince Marichi – Grandson of Rishabha, the first Tirthankara.
- Demi-god in Fifth Brahma (Name of heaven as per Jain cosmology)
- Kaushika – A Brahmin
- Pushyamitra – A Brahmin
- Demi-god in First Saudharma
- Agnidyota – A Brahmin
- Demi-god in Second Ishana (Name of heaven as per Jain cosmology)
- Agnibhuti – A Brahmin
- Demi-god in Third Saudharma
- Bharadwaja – A Brahmin
- Demi-god in Fourth Mahendra (Name of Heaven as per Jain cosmology)
- Sthavira – A Brahmin
- Demi-god in Fifth Brahma
- Prince Vishvabhuti
- Demi-god in Seventh Mahashukra (Name of heaven as per Jain cosmology)
- Triprishtha Vasudeva – First Vasudeva of this half-time-cycle
- Naraka in the seventh hell
- A lion
- Naraka in the fourth hell
- A human being (Prince Vimal)
- Priyamitra – A Chakvartin (The universal ruler of seven continents)
- Demi-god in Seventh Mahashukra (Name of heaven as per Jain cosmology)
- Prince Nandana – Accepted the vow of self-control and gained Tirthankara nama karma.
- Demi-god in tenth Pranata (Name of heaven as per Jain cosmology)
- Vardhamana Mahavira (The final birth)
Texts
There are various Jain texts describing the life of Lord Mahavira. The most notable of them is Kalpasutra by Acharya Bhadrabahu I. The first Sanskrit biography of Mahavira was Vardhamacharitra by Asaga in 853 CE[6]
See also
Notes
- ^ "Mahavira." Britannica Concise Encyclopedia. Encyclopædia Britannica, Inc., 2006. Answers.com 28 Nov. 2009. http://www.answers.com/topic/mahavira
- ^ Glasenapp 1999, pp. 29–37
- ^ Ram-Prasad, C. (2003). Non-violence and the more A composite theory of multiplism, heterology and heteronomy drawn from jainism and gandhi. Angelaki: Journal Of The Theoretical Humanities, 8(3), 3-22. doi:10.1080/0969725032000154359
- ^ Glasenapp, Helmuth von (1999). Jainism: An Indian Religion of Salvation (in English and translated from German). Delhi: Motilal Banarsidass Publ. ISBN 81-208-1376-6.
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suggested) (help)CS1 maint: unrecognized language (link) p. 327 - ^ Helen, Johnson (2009) [1931]. Muni Samvegayashvijay Maharaj (ed.). Trisastiśalākāpurusacaritra of Hemacandra: The Jain Saga (in English. Trans. From Prakrit). Vol. Part 3. Baroda: Oriental Institute. ISBN 978-81-908157-0-3.
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: CS1 maint: unrecognized language (link) pp. 318—333 - ^ Jain, Kailash Chand (1991). Lord Mahāvīra and his times, Lala S. L. Jain Research Series. Motilal Banarsidass. p. 59. ISBN 81-208-0805-3.
Further reading
- "Sraman Mahavira" by Acharya Mahapragya
- "Lord Mahavira and his times" by Kailash Chand Jain (1991) Motilal Banarsidass Publishers PVT LTD Delhi (India)
- "Lord Mahavira (A study in historical perspective)" by Bool Chand ( 1987 ) P.V. Research Institute I.T.I Road Varanasi 5 (India)
- "Lord Mahavira in the eyes of foreigners" by Akshaya Kumar Jain ( 1975 ) Meena Bharati New Delhi 110003 (India)vaibhav singh 8th