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Lord Mahavira and His Philosophy

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Lord Mahavira and His Philosophy

Article of the Month - May 2006

Thou who hath large eyes and feet red and tender as is a lotus, who possesseth
the ultimate knowledge as his intuitive vision, who redeemeth all from the bonds
of attachment, temptations and hatred by his detached yet alluring words, O Ye,
Lord Mahavira, I bow to thee in reverence and worship so as to be able to achieve
the good and the virtuous," said the first century Jain monk Kundakundacharya,
one of the earliest known teachers and annotators of the Jain dogma. The
statement reveals three aspects of Lord Mahavira : his form; width of intuitive
vision; and, power to redeem from the cycle of life and death.

The Mutual Obligation to Protect Life (Parasparopagraha

Jeevanam)
Born in an era of social disparity, killing and violence inflicted in the name of
rituals and sacrifice and for vengeance and hatred, Lord Mahavira emerged as a
reformist, thinker, law-giver and guide. He sought to achieve a multi-fold mission
aiming especially at a change in the prevailing system of thought, economic
structure, social set-up, and ethical values seeking to equalize all living beings
respecting alike the life contained in a grass-leaf, insect, or human being, and redefined sanctity and potentialities of individual self - 'jiva', as Mahavira has called
it, in attaining salvation - 'nirvana', by its own doing. Far ahead the motto : 'live
and let live' - commonly attributed to Lord Mahavira, the ultimate aim that he set
before all 'jivas' was : 'parasparopagraha jeevanam' - all living beings, by virtue
that they bear life, are under obligation to mutually protect and help life in
whatsoever form it is contained. Instead of only 'let live', life was obliged to
mutually and positively promote life irrespective of who or what bore it.
Before or even after Mahavira, survival of mankind, or at the most animals, was
the prime concern of man's thought and endeavor. Mahavira's umbrella extended
to entire life, irrespective of form - grass-leaf, ant, elephant, man or whatever
that contained it. Environmentalists, or rather all rational minds, are now worried
about irrational and injurious damage to nature - vegetation, minerals and all its
resources, which they think are primarily responsible for ecological balance - an
essential condition of man's survival. This concern surfaced more intensely and
rationally in Mahavira's thought some 2600 years ago when he ordained that life
sustained in life, mutually and obligatorily - not in isolation or by destroying
other, as to Mahavira, life was life's means and obligation. Contemporary minds environmentalists
and
others,
seek
to
protect
nature
but
primarily for man's survival; Mahavira sought to protect it - or rather every form
of life, for its own sake.

Previous Births of Mahavira

In Jains' hierarchical order Lord Mahavira was the last of the twenty-four
'Thirthankaras' of the concurrent eon. As texts related to Jainism have it, before
his birth as Vardhamana - the name given to Lord Mahavira at his birth, his 'jiva'
transmigrated through a cycle of hundreds of births and deaths. In immediately
preceding birth his 'jiva' was born as lion - brave and seeker of new paths. When
born as Vardhamana, he had on his right foot the figure of lion - the mark of the
previous birth carried forward to the next, which was his last. In the iconography
of Mahavira the figure of lion is hence used to denote his images.

Hundreds of births before he was born as

Vardhamana, the 'jiva' of Mahavira was Marichi,
the son of Maharaja Bharata, after whom the
subcontinent
was
named
Bharata
or
Bharatavarsha. Rishabha Deva, the father of
Maharaja Bharata, was the first 'Tirthankara'
and the founder of the 'Shramana-dharma'.
After having attained 'tirthankarahood' Rishabha
Deva, one day, when preaching a gathering of
his followers, predicted that after him twentythree more 'jivas' would attain 'keval jnan' enlightenment, and 'tirthankarahood' thereby.
The curious gathering prayed him to tell if
anyone of such twenty-three 'jivas' was present
in the gathering. Rishabha Deva pointed out
Marichi as one of the would-be 'tirthankaras'.
Hearing this, Marichi began considering himself
a 'Tirthankara'. Out of vanity he started
behaving proudly, arrogantly and even violently.
He was thus in the grip of detrimental 'karmas' acts that obstructed him from attaining
Lord Mahavira on Lion Throne
'tirthankarahood'
and
threw
him
into
interminable transmigrations, birth after birth. At last, after he was born in this
present birth as Vardhamana, he was able to destroy his 'karmas' that obstructed
him from attaining 'keval jnan' and 'tirthankarahood'.

Personal Life Of Lord Mahavira

Though a historical figure, little is known about the personal life of Lord Mahavira.
Except that on the 6th day of the later half of the month of Ashad in 600 B. C.,
mother Trishala saw in her dream sixteen auspicious signs when Mahavira
emerged into her womb, the childhood of Mahavira was by and large eventless.

So were the early years of his

youth, or rather the rest of his life;
perhaps because whatever worldly a
'jiva' was required to go through,
Mahavira had accomplished in his
previous births. When he emerged
into public eye - as a prince or
divine, he had already reached such
Birth of Mahavira
state of being, where he was
Folio from a Kalpasutra manuscript
Gujarat; 15th century
required to only know - not do
anything. He neither hated nor
loved, nor reacted to injury inflicted or service rendered. He inclined neither to
eliminate evil nor to promote good for he was neither the enemy of one nor the
friend of the other. Neither the emergence of 'jiva' - birth, delighted him nor its
disappearance - death, grieved, for he knew that whosoever came would also go.
Fixed into himself Mahavira was beyond both - birth and death, or rather beyond
all worldly things, feelings of flesh and misgivings of mind.

Birth And Early Days

Chronologically, Lord Mahavira was born at midnight on 30th March - Chaitra
Shukla Trayodashi, 599 B. C., at Kundalpur or Kshatriya Kundapur, a subtownship of Vaishali - part of modern Bihar. After he emerged in Trishala's womb,
Vaishali - the state of his father Raja Siddhartha, recorded tremendous growth.
Hence, on the twelfth day, during a ceremony, Raja Siddhartha named his son
Vardhamana - ever-growing. He was his father's second son. His mother
Trishaladevi was the daughter of Raja Chetak, an influential ruler of those days.
Raja Chetak - the theme of numerous legends in Jain tradition, was greatly
instrumental in expanding Mahavira's Order.
King Siddhartha - himself a great astrologer, knew by interpreting Trishala's
dream that his son was not for palatial comforts but to redeem the world of its
pangs and miseries. Despite, he arranged for him a teacher for instructing him in
'shashtras', and a trainer of arms. In no time the teacher found that his pupil
knew more than what he could teach him; and by his deeds of bravery and
prowess he soon outwitted his arms-trainer and impressed all. Gods also tested
Mahavira's mettle. One day, a god, named Sangama, transformed as a ferocious
snake, came to frighten him. But, compassionate Mahavira took in into his hands
to protect it from others and let go. His face did not reveal even a sign of fear.

Lord Mahavira with the Venemous Serpent

Some believe that this incident gave

him 'Mahavira' epithet. Such beliefs
are,
however,
erroneous.
His
devotees called him Mahavira for far
superior reasons. They found that
thousands submitted themselves to
some extraneous power - a god or
whatever, for redeeming them from
the cycle of births and deaths.
Mahavira was one who transcended
beyond this cycle of his own by
conquering himself - a far difficult
thing. Opinions differ as to whether
Mahavira married or not. The name
of Yashoda - daughter of the
Kalinga king Jitashatru, whom
Sidhartha and Trishala both liked,
occurs sometimes as his wife and
sometimes only as one proposed for
marriage. Followers of 'Digambara'
sect
maintain
that
Mahavira
declined the proposal but those of
'Svetambara' sect hold that he was

married to her and also had a female child.

Renunciation And Attainment Of Tirthankarahood

Mahavira, always sunk into himself, was an introvert person with a very few
words. At about 30 years of age, on the 10th day of the second half of the month
of 'Magha', 569 B. C., he renounced the world after duly seeking his parents'
permission. In Kundapur, he was a prince. He hence left the town in a specially
prepared palanquin. But, after he reached Jnatakhanda - a garden outside
Kundapur, he got down and bade farewell to all. The garden had a rock which
looked like a 'swastika' - an auspicious diagram consisting of two lines crossing
each other in the center and all four ends turning clock-wise. He sat on the rock,
removed his garments, ornaments and even hair. Now the world ceased to belong
to him.
For over twelve years - twelve years, five months and fifteen days, he moved
from one place to other, moving, knowing and meditating - all in simultaneity. He
stayed at one place only for a 'Chaturmasa' - four months of monsoons. Most of
his meditation was accomplished in a standing posture - 'kayotsarga-mudra',
though when on the 10th day of the later half of Vaisakha he attained 'keval
jnan', he was in 'Godohana-mudra' - a posture one had when milking a cow. On
the bank of river Rjukula, when he attained 'keval jnan' - all-knowing intuitive

vision, he was sunk into 'shukla dhyan' - pure meditation. For these twelve years,
he was in the process of acquiring, hence had not spoken out a word. Now gods
wished he revealed what he had acquired.
Kuber, gods' treasurer, prepared a large venue - 'Samavasarana' as it is known in
Jain tradition, with a huge and high rostrum for Mahavira to deliver his first
sermon. Many days passed but he did not utter a word. Indra realized that
Mahavira was silent for twelve years. Thus, people's dialect was no more his
medium to talk to them. All this while he spoke to himself in an abstract
language. Besides, 'keval jnan' that he had attained, too, revealed on him in a
different vocabulary. Hence, he felt, Mahavira would speak only when someone
was able to interpret him. Indra believed that Gautama - the most learned
Brahmin of those days, alone could interpret Mahavira's words. Indra somehow
persuaded the reluctant Brahmin to do the good job. No sooner than Gautama
appeared in the 'Samavasarana' words began pouring from Mahavira's throat.
Gautama interpreted what Mahavira
delivered.

Gautama with his ten Brahmin disciples

was the first to convert to Mahavira's
path. Mahavira founded with them and
others the institution of 'Jinas'. For 30
years then Lord Mahavira traveled
countrywide
preaching
people
and
sharing with them what he had attained
by his penance and meditation. One day
when absorbed in deep meditation at
Pavapuri - some 27-28 kms from Patna,
in the early hours of Kartika Amavasya,
the day celebrated all over the country as
the festival of light - Diwali, he attained
'Nirvana - final extinction beyond the
cycle of birth and death.

The Grammar Of Mahavira's Philosophy

Mahavira's Sermon

Lord Mahavira's Parinirvana

As a diction comprises eight parts of

speech, Mahavira's philosophy has eight
principal
cardinals
three
having
metaphysical character and the other five
ethical, though the objective of both is
elevational seeking to elevate the quality of
life. Hence, these independent principles
reveal exceptional unity of purpose, which
aims at achieving spiritual excellence by
ethically sound behavior and collateral
metaphysical
thought.
Mahavira's
metaphysics consist of three principles Anekantavada, Syadvada, and Karmas;
and his ethics, of Panchavratas, five codes
of conduct - Ahimsa, Satya, Asteya,
Brahmacharya, and Aparigraha. He also
talks of Tri-ratnas - three gems, which are
both, the means of the above as also their

goal.

The Many-fold Vision of Reality (Anekantavada)

The cardinal doctrine of Mahavira's philosophy - 'Anekantavada', is based on
three words that he first uttered after attaining 'keval jnan'. These words were :
'uppanneyi va', 'vigameyi va', and 'dhruveyi va' - everything is created,
everything is destroyed, and everything lasts; that is, everything has inherent in
it characters of creation, dissolution and permanency. When a potter moulds clay
into a pot, the state that clay earlier had is destroyed; instead, a new state is
created; and yet, clay - permanent state of the substance, is inherent in both
states. Creation, destruction and permanency are simultaneous, as when a new
state of matter is created, the old gets destroyed in simultaneity, and during this
transformation, substance, which undergoes such transformation, is inherently
present. Human perception is subjective; hence, to some, it is one thing, while to
other, different. Thus, at one and the same time, a thing is one and also many.
Similarly, it possesses one attribute and also many. 'Anekanta' asserts that there
cannot be 'utpada' - creation, unless there is 'vyaya' or 'vinasha' - consumption or
destruction; and, unless there is 'dhrauvya'- substance, there can neither be
'vinasha' nor 'utpada'. None of them occurs, or exists, without the other two.
Hence, the assertion that a thing is just one does not rightly define existence of
things. 'Anekantavada' asserts multitudinousness of states and attributes of a
thing and truly defines the character of matter, its forms and transforms - the
total existence.

The Multi-Dimensionality
(Syadvada)

of

Truth

'Anekanta' relates to the truth of a thing and

'syadvada', to method to arrive at this truth.
'Syadvada' is the means to seek, know, and
express multi-truths or multitudinous of attributes,
which one is able to perceive in a thing,
expressing at the same time the probability of any
number of truths or attributes, which such thing
might inherently be having. To Mahavira, knowing
a thing with all its contradictory attributes was not
so difficult as to express all such contradicting
attributes simultaneously. Hence, ignorant alone
would claim that only that, which he perceived,
was final and all about a thing. After having
perceived a thing the wise would only say : 'may
be', 'may not be', or 'may or may not be'.
'Syadvada' is based on the belief that forms or
attributes, which a substance is capable of
Ahimsa, Anekanta & Jainism
adopting, are infinite. Whatever the magnitude of
one's knowledge, one may not know total truth of
a substance. The wise would assert only what he perceives without disproving
what others do. Contrarily, the ignorant would reject perceptions of all except his
own. 'Syadvada' of Lord Mahavira does not reject or under-estimate a thought
other than his own, whether prevailing now or likely to ever prevail. 'Syadvada' is
not negative, as some think. Different from 'perhaps', denoting suspiciousness,
'syat' denotes probability of many more attributes of a thing besides what has
already been spoken of. It is the most positive approach of seeing things beyond
their concurrent appearance. 'Syat' is, thus, instrument of arriving at a fuller,
wider and deeper knowledge of a thing.

Karmas
In Mahavira's theory, 'karmas' - deeds, actions, contrary to what the term
commonly denotes, are conceived as obstructing attainment of 'keval jnan'. As no
'karma' takes place without a reason behind it, Mahavira contemplates a 'karma'
as a mere product or material manifestation of mind or senses. Attachment,
delusion, hatred, fear, hunger, malice, anger, temptation, love, - all manifest as
'karmas' - acts of body. Their elimination would render senses and reasoning
mind detached and lead to all-knowing intuitive vision. Mahavira has identified
eight classes of such 'karmas' : 'jnan-avarniya', that which covered knowledge;
'darsha-avarniya', that which covered perception of vision; 'antaraya', that which
obstructed; 'mohaniya', that which deluded; 'vedaniya', by which 'jiva'
experiences pleasure and pain; 'ayu' - age; 'nam' - name; and 'gotra' exogamous sub-division of caste.

Detrimental 'karmas' - first four, are real enemies of 'jivas'. Once they are
destroyed, 'jiva' attains what such 'karmas' had concealed behind them. Fifth 'vedaniya', is one's own doing and might be more easily overcome. 'Ayu-karma' is
an attribute working both ways; and, 'nam' and 'gotra' isolate the 'jiva'. The path

- penance, which Mahavira adopted, helped defeat 'karmas'. Penance was to him
a laboratory where a 'jiva' destroyed his detrimental 'karmas' and attained such
attributes of a liberated soul that made it infinite - 'Parmatma'. Mahavira, hence,
instead of favoring Omni Godship concept, emphasized that 'jiva', by destroying
its detrimental 'karmas', might work its own salvation. He said : 'purisa,
tumemeva tumam mittam' - man thou alone art thy friend. Lord Mahavira did not
approve the theory that this universe has been created by any external agency.
He maintained that the universe along with all existing things is the result of a
substantial evolution. Creation, destruction, and permanency of substance are
names of cosmic process.

The Five Vows (Panch-Vratas):

Non-Violence (Ahimsa)
Lord Mahavira considered 'Ahimsa' the highest religion of man. 'Dhammamahinsa
samam natthi' - there is no religion like 'ahimsa'. Lord Mahavira commanded:
'killing is unpleasant to all, life is pleasant. All living beings desire to live.
Whatever, life is dear to all. Hence, do not kill any living ones.' His concept of
'ahimsa' is not limited to prohibition of killing. 'Ahimsa', as perceived by Mahavira,
is the highest form of human sensitiveness. Whatever pains others - a rude
behavior, negligence, or insult, is 'himsa' under the concept of Mahavira. Infliction
of injury to body, mind or soul by deeds, words, actions, or even in thought, is
'himsa'
and
should
be
forbidden.
Once 'himsa' emerges in one's thoughts, it is 'himsa' - it inflicts anyone or not.

Truth (Satya)
As 'ahimsa' is the highest religion or code for life, 'satya' is the highest of all
achievable virtues, or rather is inclusive of all of them - penance, self-restraint, or
even anger. Lord Mahavira held that as ocean harbors all fish of all kinds, so doth
the truth harbor within it the good and virtuous. The wise use words that are
truthful in practice and in determination, that bind him who uses them but not
others and are yet pleasing, benevolent and free from bitterness and
suspiciousness.

Non-Theft (Asteya), Celibacy (Brahmacharya) and NonHoarding (Aparigraha)

Lord Mahavira has commanded everyone to abstain from committing theft of any
kind, adulteration, forgery and their abetment. A desire to obtain even a grassleaf belonging to someone else without his consent is sinful and one should
abstain from it. Abstaining from such acts is 'asteya'.
'Brahmacharya' is higher and different from celibacy in the sense that it does not
forbid only physical or matrimonial relationship but indulgence in 'kama' in all
possible ways. There is nothing more delusive than 'kama' and should hence be
conquered by 'brahmacharya'.
Lord Mahavira's teaching of 'aparigraha' leads to economic parity and a kind of
socialism which commands all to possess only what is enough for their need. To
possess beyond one's needs is 'parigraha'. Lord Mahavira warned his followers to
be beware of riches, as one may protect himself against anything but not against

riches. He said wise never accumulate beyond what they need in minimum.
Anyone who amasses money or riches beyond one's need gets entrapped into
malice and evil, and those who are detached from them are free in themselves
and from fear.

The Three Jewels (Tri-Ratnas)

Mahavira talked of three more
tenets : 'samyaka-darshana' absolute detached visual perception;
'samyaka-jnan' - absolute detached
knowledge; and 'samyaka-charitra' absolute detached character. These
are means of above eight as also
their outcome. If the 'jiva' attains
'tri-ratnas', either the 'karmas'
would delude it, nor it would overemphasize its perception as final or
hurt any other 'jiva' by any of its
acts, words or thoughts. And, if the
The "three jewels" (Triratna)
'jiva' is able to destroy its
Base of an Image with Devotees and Symbols,
detrimental 'karmas', is humble to
Uttar Pradesh, Mathura.
Symbols is at Left
accept others' perception as another
truth of a thing, and observes
'Panch-vratas', it will not fail in its attainment of 'Tri-ratnas'.

Mahavira In Visual Arts

Images of Mahavira came to be sculpted

more than six hundred years after his
'nirvana'. His images, or rather all
Tirthankara
images,
were
a
votive
necessity of Jain devotees. Hence, instead
of aiming at discovering their real
likenesses the prime thrust of such images
was their spiritual and aesthetic modeling
under prescribed norms.

Mahavira

Their images were largely the images of

mind transformed into stone, metal or
colors. With locks of hair falling on his
shoulders and serpent hood behind his
head the images of Rishabhadeva and
Parshvanatha
respectively
have
a
distinct
iconography,
but
such
distinction,
except
some
regional
variations and a few minor and remote
features,
is
not
seen
in
other
Tirthankara images.

Parshvanatha

Besides his lion emblem and a slightly

different modeling of head, the images of
Mahavira are largely identical to those of other
Tirthankaras. In most images - at least the
ancient ones which alone are in thousands, the
pedestals, which contained emblems of
different Tirthankaras, are not intact. Hence,
identity of a Tirthankara image is difficult to
discern.

Mahavira's images are mostly either in

'kayotsarga-mudra' or in 'padmasana'. Other
postures have not been preferred - not even
the 'godohana-mudra', which Mahavira had
when he attained 'keval jnan'. His images
rendered for devotees of Digambara sect are
not only without clothes but also without every
kind of ornamentation. Images rendered for
Jain Tirthankara
Svetambara devotees are represented as
wearing garments, jewels and even a crown.
They are represented as seated in a throne much like a monarch. Episodes from
his life do not, or little figure in visual arts. Both sculptors and painters have
shown some interest in rendering his birth, sometimes as mother Trishala lying

on a bed with a number of maids attending upon her, and sometimes as

dreaming with sixteen auspicious signs around. A symbolic representation of
Mahavira's 'tri-ratnas' is also found in various sculptural panels. Similarly, the
diagram of his 'samavasarana' has been the theme of a number of miniatures and
wall paintings.

Bibliography:

Pratapditya Pal: The Peaceful Liberators Jain Art from India, Los Angels
County Museum, 1995

Dr. Daljeet & P. C. Jain: Indian Miniature Painting, New Delhi (in press)

A. K. Chatterjee: A Comprehensive History of Jainism, Calcutta, Vols. 1 &

2

R. D. Dwivedi: Contribution of Jainism to Indian Culture (ed.), Delhi, 1975

J. S. Nicholson: Jainism: Art and Religion, Leicester, 1987

A.W. Norton: The Jain Samavasarana, New York, 1981

A. Ghosh: Lain Art and Architecture ( 3 vols.), New Delhi, 1974-75 (ed.)

S. Andhare: A Note on the Mahavira Samavasarana in Chhavi, 1971

D. R. Bhandarkar: Jain Iconography in Indian Antiquity (May-June), 1911

=============================================================
This article by Prof. P.C. Jain and Dr Daljeet. Prof. Jainspecializes on the aesthetics of
ancient Indian literature. Dr Daljeet is the chief curator of the Visual Arts Gallery at
the National Museum of India, New Delhi. They have both collaborated on numerous
books on Indian art and culture.
=============================================================

Copyright 2006, ExoticIndiaArt