Bhagwan Mahavira - Life & Philosophy

By Mr. Satish Kumar Jain

The life of Bhagwan Mahavira, the 24th Tirthankara, is not merely an apotheosis or a defied ideal; his teachings epitomise quintessence of the cultural of compassion, non-violence, equanimity and understanding the view point of others. The theory of Anekanta and Syadvada, on which he laid great stress, reinforced the intellectual and philosophical foundation of relativism, mutual understanding and tolerance.

Born in a Ksatriya family on March 30, B. C. 599 (Chaitra Shukla 13 at Kundagrama (Kundapura) in the republic of Vaishali (present Basadh in Muzafarpur district of Bihar), he received all care, training and affection, which the son of a chief could have. His father Siddhartha, a Kashyapa Gotri, was a Ksatriya chief. The mother Trisala Devi was the daughter or sister of Chetaka, the emperor of the republic of Vaisali. Trisala’s five other sisters were married to powerful rulers of the time; the other two sisters Jyestha and Cchandana did not marry and became the Aryka (Nun) under the organisation of Bhagawan Mahavira. Siddharatha and Trisala were the followers of 23rd Tirthankara Parsvanatha.

Birth name of Mahavira was Vardhamana. The different names Ativira, Sanmativira, Mahavira were the epithets conferred upon him for his acts of boldness and bravery at different occasions. The universality of the application of the name Mahavira has rendered it functionally equivalent to a personal name.

Born in a princely family, all the comforts of life were available to him but child Mahavira did not evince interest in worldly pleasures. Having strong spiritualism and desired to do good of the people, he had a strong urge of renunciation of worldly attachments. Deep affection and persuasion of his parents and relatives could not keep him confined to the family bonds. Spiritualism and renunciation so much prevailed over him that ultimately on November 11, B. C. 570 (Marga-sirsha Krishnadasmi), at the age of 30 years, he left the palace and proceeded to the park, Jnatrakhanda-vana, close to Kundapura and relinquished his ornaments and clothes. He pulled out his hair by his hands and initiated himself as a Digambara Jain monk. He observed fast for three days and then plunged himself into mediation. After sometime he started touring various parts of the country. He lived in gardens and parks, but as required by the rules of his vows and fasts, he entered a town or a village once in a day and accepted the food offered to him according to the norms laid down for Jain ascetics. In a standing or squatting posture, and with his eyes fixed on the tip of nose, he spent his time in mediation and in reflecting on the Atman (soul) and in cultivating the attitude of equanimity towards one and all. Strictly observing his five great vows and other principles, he got himself habituated to endure with peace and patience all physical tortures, known as “parisaha”, like hunger, thirst, cold, heat, mosquito, fly bites etc.

Mahavira spent twelve years as an ascetic, practising various austerities. One day on Baisakh-Shukla-Dasmi, April 26, B. C. 557 at, the age of 42 years, while he was seated beneath a sal tree plunged in meditation close to the village Jrmbhaka by name, on the bank of the river Rijukula omniscience or all knowledge-infinite knowledge (Ananta-Jnana) “Knowledge isolated form karmic interference - Kevala-Jnana (which has no limitations of time and space) dawned on him. He go satisfactory solutions for all those problems and questions connected with the life and the universe which occur to any inquisitive soul. He full comprehended the Six Substances (dravya) and seven Principles (tattva) whereby one gets explained the nature of all the objects their activities. It was crystal clear to hear him that the very basic principle of life is Jiva or the Atma-tattva which is distinct form matter (body).

During this period of 12 years he neither made any disciples nor gave any sermons, all alone he concentrated on his inner-self for soul purification to pave the way for attaining the final goal-salvation-Nirvana-elimination of the bondage of karmas which cause the cycle of birth and death.

After attaining Kevala-Jnana, Mahavira came to mount Vipulchala outside Panchshilpura (city of five mountains), then the capital of the empire of Magadha, present Rajgir. He had the first religious assembly (Samavasarana) in the morning of Sravana-Krishna Pratipada. His first Desna was in the dialect of Ardha Magadhi and from here started his first Dharma-Chakra-Pravartana.

For another 30 years Bhagwan Mahavira vandered extensively with his Muni - Sangha in various states and more particularly in Bihar and West Bengal. He had his religious assemblies in the capitals of the important rulers and had a large following. These rulers and their subjects were highly impressed by his deep learning and critical analysis of various matters.

Mahavira knew that the Brahmins of that time were highly learned and could understand, analyse and propagate his doctrines, accordingly, he made Indrabhuti Gautama, Agnibhuti, Vayubhuti, Aryavyakta, Sudharma, Mandikputra, Mauryaputra, Akampita, Achala, maitreya and Prabhasa, these 11 highly learned Brahmins, who had thorough studies of Vedas, his Ganadharas or main disciples under whose leadership the Ganas or Sanghas of the Jain saints were placed. Mahasati Chandana was the chief of Jaina nuns and Chelana, empress of Magadha was the chief of the Sravika Sangha. Thus, Bhagwan Mahavira organised his Chaturvidha Sangha into Monks (Munis), Nuns (Aryikas), Laymen (Sravakas), and Lay-women (Sravikas).

Bhagwan Mahavira attained such a big popularity and fame for his deep real knowledge of spiritual and worldly matters that many rulers had deep faith in him. Bimbasara - Srenika, emperor of Magadha, was the most important listener at his religious assemblies. He raised 60,000 questions which Bhagwan Mahavira replied and which became important part of Agam.

The royalty and the subjects flocked to him to hear his religious sermons. He propounded to the audience the five great vows to be strictly adhered to by the Jain monks and the Anuvratas by the laity.

The eleven Gandharas his chief disciples, invorporated his teaching into12 Angas viz. 1. Acaranga, 2. Sutrakrtanga, 3. Sthananga, 4. Samavayanga, 5. Vyakhya - Prajnapti, 6. Naya-dhammakaha, 7. Upasakadhyayana, 8. Antakrtdasa 9. Anuttaraupapatika-dasa, 10. Prasna-vyakarana, 11. Vipakasutra, 12. Dristivada.

The entire canonical literature of the Jainas in known variously as Nigantha-pavayana (sermons of the Nirgrantha), gani-pidaga (basket of the ganadharas), suya-nana (scriptural knowledge), or merely Siddhanta (doctrine). It consists of some sixty texts divided into three groups of works known as Purva (14 texts), Anga (12 texts and Angabahya (34 texts), all handed down in the ancient dialect of Arhamagadhi.

After having attained wide fame and popularity as a great spiritual teacher, Mahavira attained Nirvana (Salavation)in the last quarter of the night of the Chaturdasi of the Krishnapaksa of the month of Kartika i.e. in the early hours of Amavasya on October 15, B. C. 527 at Pavapuri in Bihar at the age of 72 years. The occasion was celebrated as the Dipawali festival, and Vir nirvana Samvat began from that date.

At the time of his Nirvana, two Gandharas Indrabhuti Gautama and Sudharma still lived, whereas the other 9 Gandharas attained Nirvana during life time of Mahavira.

During his life time, Bhagwan Mahavira had over 5 lakh disciples in the Caturvidha Sangha viz. 14,000 monks, 36,000 nuns, 1,59,000 laymen and 3,18,000 lay-woman. The larger number of women followers appears due to the fact that many men had more than one wife and that these wives became nuns when their husbands became Jain monks.

The Muni Sangha of Mahavira was organised into 9 Ganans under the leadership of all Gandharas, Indrabhuti Gautama being the Chief among them.

Among his followers were not only the people of India but they belonged also the Gandhar, Kapisha and Parsika.

Bhagwan Mahavira was elder to Bhagwan. Gautam Buddha, as the later was born in circa B. C. 563.

The 23rd Tirthankara Bhagwan Parsvanatha preceded Mahavira by about 250 years and his period was circa B.C. 9-8th century. Parsvanatha laid emphasis on four great vows viz. Ahimsa (non-violence), Satya (truth), Asteya (non-stealing) , Aparigraha (non-possessiveness). Bhagwan Mahavira added to it Brahamcharya (celibacy). He felt that a strong moral control on sensuality (passion for sex) and on all other passions and vices was essential for soul purification to attain salvation. He stressed on the practice of five great vows, particularly by the Jain ascetics and the Anuvratas by the laity.

Buddhist texts refer to the existence of large numbers of Niganthas Unattached ones) who followed the chaturyama-samvara, the fourfold restraints of Parsvanatha which German scholar Hermann Jacobi and others have convincingly identified with teachings of the 23rd Tirthankara - Parsvanatha. Such references suggest a Jaina community older than that of the Buddhists, hence predating Mahavira as well.

Bhagwan Mahavira’s contribution is though in all fields of learning and spiritualism but his contribution to practice of Ahimsa (non-violence), compassion, equanimity, understanding the view point of others i.e. Syadvada and Anekanta and Aparigraha (non-possessiveness) is of paramount importance.

Non-Violence (Ahimsa) : The most distinctive contribution of Tirthankara Mahavira nd Jaina Acharyas consists in their great emphasis on the observance of Ahimsa i.e. non injury to living beings, by all persons to the maximum extent possible. In fact, Ahimsa in its full significance was realised and preached even by the preceding 23 Tirthankaras. In fact, the philosophy and rules of conduct laid down in Jaina religion have been based on the solid foundation of Ahimsa which has throughout and consistently been followed to its logical conclusion.

Mahavira gave a very minute meaning to non-violence “non-injury” (whether physical or mental) to any living being. His preview of non-violence covered not only the human beings alone but equally so also the animals, birds and even those which possessed one sense organ (sparsa) like trees, water, fire, mountains, earth etc. he firmly believed in the right of living of every being and that upon the existence of one living being depended the welfare and existence of other living beings - Parasparopgrahojivanam. A great believer in coexistence, he advised to abjure from any type of injury and cruelty to the living beings, whether by words, action, or even by thought.

Mahavira declared over 2,500 years ago that “since all living beings in whatever from of life or existence, they love, desire and like to live happy and detest unhappiness and hate to be killed, bon-violence is the most sacred covenant for all of humanity”.

His non-violence prohibits destruction of forests and over exploitation of all renewable and non-renewable natural resources and implies their use on the basis of perpetual sustainability to ensure the balanced ecological conditions. Had his teachings been followed by the rulers and the ruled and the governments and the people, the conservationists and ecologists would not had to worry about the deteriorating conditions for living of all forms of life due to environmental and ecological imbalance and degradation caused by over exploitation of natural resources.

Jainism has become synonymous with Ahimsa (non-violence) occupies the supreme place in Jainism-Ahimsa Parmo-Dharma (non-violence is the great religion).

Compassion : Compassion (Daya) is the guiding force of non-violence. It is the positive way of life. it has been assigned an equally high place in Jainism “Daya dharma ka mool” (Compassion is the basic of religion).

Mahavira was born at a time when ritual like sacrificing of animals before the deities, prompted by the Brahmin priests, was common. Bloodshed in wars and greed to usurp others territories resulting in frequent bloody large scale encounters were common. Animals and slaves were given inhuman treatment. He had great compassion in his heart both as a prince and as an ascetic. Pain or miseries of anyone particularly of the diseased, old and poor much moved his heart. Taking note of the atmosphere of violence, he preached vehemently to have kindness for all living beings, not to injure or kill then but to treat even the insects, birds and animals with care and compassion.

Equainimity : Mahavira did not like castism or the high and low in the society. For him, all human beings were equal. His treatment for the ruler and the ruled. Rich and the poor, have and have notes was alike. None was untouchable for him, as the soul element in every one was common.

Whereas rulers of various territories including Ksatriya king Dashrnbhadra of Dasharnpura (Vidisha), King Udrayana of siddhu-Sauvira, king Shiva of Hastinapur were initiated as Jaina monks in his organisation, the Vaisyas (traders) like Dhanna, Shalibhadra and Anathi and Shudra (low caste) like Arjunmali were also initiated into his organisation. People of all castes and sects were allowed entry in Mahavira’s organisation -Dharma Sangha.

His meeting with the pot-maker Saddalputta at his residence in village Polaspura is a glaring example of adopting attitude of equanimity.
He did not like slavery which was rampant in those days. Acceptance of food (Ahara) from Chandana in her captivity as a slave at the house of the wealthy house holder of Kaushambi indicates that he wished to give equal respectable social status to the slaves. He preached against the cruelties and inhuman behaviour being meted out to the slaves, poor and the downtrodden.

Syadvada & Anekanta : Advocacy of the principle of religious tolerance has been the characteristic contribution of Tirthankara Mahavira and the Jaina Acharyas. Syadvada and Anekanta are the two great principle of mutual understanding.

Syadvada : Syadvada consists of two words ‘Syat’ (Syad) and ‘Vada’. Syat suggests the existence of infinite attribute, although the expression asserts about a particular attribute. ‘Syat’ suggests that from a particular stand point the truth reveals itself in a particular form. From other view points the same substratum appears to possess other attributes. Thus, Syadvada deals with Truth having manifold aspects. With regard to the description of the substratum or its attributes, it deals with particular aspects, but does not deny the existence of other attributes or qualities. Therefore, this doctrine is known as the philosophy of relative pluralism.

In the world of philosophy this doctrine adopts the policy of ‘co-existence’.

Some writers erroneously explain Syadvada as ‘Perhaps Philosophy’. But really speaking this doctrine banishes all confusion and gives a definite, precise, clear and correct perspective of Truth. It is indispensable to acquire full knowledge of Truth. It is wrong to think of this doctrine as a from of scepticism because it gives us most precise, exact and definite guidance and there is not and iota of doubt or suspicion. In suspicion, the mind oscillates, moves to and fro and no definite decision is arrived at. In Syadvada we have a definite predication from the particular view point e.g. a substance is perishable from the point of view of its changing modifications. This assertion is definite. The same object is without change and is also permanent, if observed from the stand point of the material, out of which it is composed. This view also is definite. A piece of paper catches fire. From the view point of paper it is destroyed, for wed do not see its existence, but the particles, rather the mater, which was present in the form of paper is not at ll destroyed. It has changed its form and it exists in another form.

Syadvada is also known as “Saptabhangi Nyaya” (7 sided logic i.e. an object can be viewed by 7 angles. A common example about this logic is of an elephant having been touched by 7 blind persons at its different parts and describing that part similar to some object. In fact one defines the object is as it is in its reality and fullness.

Albert - Einstein’s theory of ‘Relativity’ comprehends the rationality and soundness of the philosophy of Syadvada.

Truth is not one sided, therefore, one side view is sure to go against truth and reality. You cannot describe that your pen five inches long is small or big. Compared to other pens it can equally be predicated big as well as small.

Different predications are not made form one and the same point of view. Truth perceived form different angles appears contradictory, but in reality those partial vision are complimentary.

The doctrine of Syadvada always adopts a friendly and rational approach to reality.

Syadvada (the Jain Theory of Non-Absolutism) is a connecting link between the various schools of Indian philosophy and is the nucleus of Jain philosophy.

Anekanta : Anekanta is composed of two words “Aneka” and “Anta” i.e. Aneka = many sidedness and Anta = Dharma = religion. Mahavira propounded Anekantavada and showed that a thing can be considered form many points of view. According to ‘Anekantavada every object has innumerable-rather infinite - aspects (Anekanta Dharma Vastu). The same object seen in different relationships or viewed with different perspective may exhibit different properties. Even contradictory properties may find a place in the same object from different stand points. To say of any object or substance that it does possess this very property and not that is dogmatic exclusivism, which represent a mistaken metaphysical stand-point. The truth about any object or substance consists in he recognition that it contains various properties from various stand points and that its characterisation in terms of some of them does not exclude or contradict its characterisation in terms of others.

Anekantavada establishes the truth not by rejecting the partial views about reality but by taking all of them into consideration.

Anekanta logic is the doctrine which means to examine the very foundations of knowledge and also ot explain the ontological problems that have beset philosophical speculations in times. It is the logic that guarantees our capacity to know and provides us with criteria by which we should be able to test our knowledge. It may be called the method of philosophy or that instrument of thought by which Tattva-Jnana for philosophy is polished.

It is a very complicated theory and as such, mind of limited capacity can but grasp. Only this aspect or that of this many sided system. It strikes, moreover, by its paradoxes which appear form level grounded standpoints as consisting of diametrically opposed elements. Their connection can only be brought into a comprehensive view of Anekanta by one who takes his stand upon a higher platform.

Anekanta logic is opposed to Ekantavada (Monism). Monism is according to Anekantavada self destructive; it ignores one side of the antimony. Monism renders knowledge impossible by wiping out the difference between subject and its object. Whereas Anekanta enables to have all sided view.
Anekantavada teaches a lesson of religious tolerance, which is essential to remove the present air of religious hatred and conflict, prevalent on the national and international scenes.

Mahavira stressed on freedom of expression through his unique doctrine of Anekantavada i.e. the “Principle of multiple views” which in effect means respect, tolerance and sympathy for others views on matters of fact and opinion.

Anekanta means non-insistence on one’s view point only. It accommodates to listen and regarded the view of others as well. It discards absolutism of thought. It propounds mutual understanding. It is of great relevance for the political thought.

Syadvada is the mode of expression; Anekantavada or Nayavada is the mode of cognition. Syadvada is the expression of Anekantavada in language.

Had the world leaders adopted the philosophy of Syadvada of Bhagwan Mahavira, to understand others points of view, the mental reservations misunderstanding and clashes would have banished and an era of global peace would have prevailed.

Non-Possessiveness : Bhagwan Mahavira stressed on renunciation of worldly objects as much as possible and to limit the needs and requirements. He had a socialistic approach about distribution of wealth.

His humanitarian approach to lessen the miseries of living beings was included in the vow of aparigraha i.e. abstention form greed of worldly possessions. Aparigraha involves not desiring more than what is needed by and individual.

This vow of “parigraha-parimana” (to put limits on possessions) is very noteworthy as it indirectly aims at economics equalisation by peacefully preventing undue accumulation of wealth in individual hands. It recommends that a house-holder should fix, beforehand, the limits of his maximum belongings and should, in no case, exceed it. Even if he happens to earn more than that he must spend it away in giving charities, (dana) which will redeem the needy of his hunger, scarcity and sickness.

Mahavira believed that each individual has the full potential and capability of attaining perfect divinity and his own salvation. He stressed on a religion of introspection inner-self, (a religion of soul purification - emancipation of soul from bondage of Karmas). His religion is therefore known as Atma-dharma.
Bhagwan Mahavira believed that Karmavada and Purusharthavada go hand in hand. It is wrong to be a fatalistic without doing actions.
Mahavira was meticulous about pious food. He gave two important words about diet - Hitahara and Mitahara. He preached that food which is fit for health, and that lesser food keep the persons healthy and fit. It is why the Jaina saints generally take pious food once in a day and once in a day and also observe fasts.

The life and philosophy of Bhagwan Mahavira are the unique contribution not only for the Jains but for the mankind as a whole.

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Source : Souvenir Published on Silver Jubilee Celebrations By Ahimsa International, New Delhi, February-1998

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