Teachings of Lord Mahavira
Teachings of Lord Mahavira
True Sacrifice
Susamvuda pamcahim samvarehim iha jiviam anavakamkhamana /
Vosatthakaya suicattadeha mahajayam jayai jannasittham //
-Uttaradhyayanasutra, 12.42
Those who are well protected by the five vows and are not
attached to the life of sensual pleasures, who dedicate their body to the
performance of good actions, who are pure-hearted and righteous are indeed
continuously engaged in the performance of supreme sacrifice which brings them
victory in the field of good conduct.
Tavo joi jivo joithanam joga suya sariram karisamgam /
Kamme eha samjamajogasamti homam hunami isinam pasattham //
-Uttaradhyayanasutra, 12.44
Austerity is my fire; soul my fireplace; threefold activity of
mind, speech and body is my sacrificial ladle; the body the dried cow dung;
karman is my fuel; self-control, good activity and tranquility are the
oblations, praised by the sages, which I offer. As this sacrifice is of the
form of pure self-restraint, it brings peace and happiness to the sacrifice. It
is this sacrifice that is extolled by the great sages.
True Brahmana
Jaha paumam jale novalippai varina /
Evam alittam kamehim tam vayam buma mahanam //
-Uttaradhyayanasutra, 25.26
He who is not defiled by cravings for sensual pleasures as a
lotus growing in the water is not wetted by it, him we call a brahmana.
Jayaruvam jahamattam niddhamtamalapavagam /
Raga-dosa-bhayaiam tam vayam buma mahanam //
-Uttaradhyayanasutra, 25.21
He who is free from attachment, aversion and fear, and as a
result who shines forth like burnished gold, purified in fire, him we call a
brahmana.
Holy Ablution
Dhamme harae bambhe samtititthe anaile attapasannalese /
Jahimsi nhao vimalo visuddho susitibhuo pajahami dosam //
-Uttaradhyayanasutra, 12.46
The good and righteous conduct is my pond, celibacy my holy
bathing place, which is not turbid, and throughout clear for the soul; there I
make ablutions; pure, clean and thoroughly cooled I get rid of hared (or
impurity).
Charity or Donation
Jo sahassam sahassanam mase mase gavam dae /
Tassavi samjamo seo adimtassavi kimcana //
-Uttaradhyayanasutra, 9.40
A man who gives no alms but controls himself is better than one
who gives, every month, thousands and thousands of cows.
True War
Jo sahassam sahassanam samgame dujjae jine /
Egam jinejja appanam esa se paramo jao. //
-Uttaradhyayanasutra, 9.34
A man who conquers nobody but himself is the greater victor than
one who conquers thousands and thousands of valiant enemies.
Appanam eva jujjhahi kim te jujjhena bajjhao /
Appanam eva appanam jaitta suhamehae //
-Uttaradhyayanasutra, 9.35
Fight with your own self; why fight with external enemies? He
who conquers himself through himself will attain happiness.
Se asaim uccagoe, asaim niagoe, no hine, no airitte,…..
Ko goyavai? ko manavai?
-Acarangasutra, 2.3.77
A soul has been born in high families and low families
innumerable times. So, who is high and who is low? Who is gotravadi (believer
in family lineage) and who is abhimanavadi (believer in family pride)?
Jaha punnassa katthai, taha tucchassa katthai;
Jaha tucchassa katthai, taha punnassa katthai /
-Acarangasutra, 2.6.101
The saint or the wise should speak to the poor, the wretched and
the miserable the way they speak to the fortunate, the rich and the kings; and
they should speak to the fortunate, the rich and the kings the way they speak
to the poor, the wretched and the miserable.
Purisa! saccam eva samabhijanahi /
Saccassa anae se uvatthie mehavi maram tarai /
-Acarangasutra, 3.3.118
O men ! understand Truth rightly. The intelligent person who
obeys the commands of Truth crosses death.
Savvao pamattassa bhayam, savvao appamattassa natthi bhayam /
-Acarangasutra, 3.4.123
One who is unmindful and careless has fear from every quarter,
while one who is mindful and vigilant has fear from nowhere.
Mahavir explained that from eternity, every living being (soul) due to its
ignorance is in bondage of karmic atoms. Then these karmic atoms are
continuously accumulated by our good or bad deeds. Under the influence of
karma, the soul is habituated to seek pleasures in materialistic belongings and
possessions. This is the deep-rooted cause of self-centered violent thoughts,
deeds, anger, hatred, greed, and such other vices. These result in further
accumulation of karmas.
Mahavir preached that right faith (samyak darshana), right knowledge
(samyak jnana), and right conduct (samyak charitra) together is the
real path to attain the liberation from karmic matter of one's self.
At the heart of right conduct for Jains lie the five great vows:
|
Nonviolence (Ahimsa) |
not to cause harm to any living beings |
|
Truthfulness (Satya) |
to speak the harmless truth only |
|
Non-stealing (Asetya) |
not to take anything not properly given |
|
Chastity (Brahmacharya) |
not to indulge in sensual pleasure |
|
Non-possession/Non-attachment (Aparigraha) |
complete detachment from people, places,
and material things |
|
Jains hold
these vows at the center of their lives. These vows cannot be fully
implemented without the acceptance of a philosophy of non absolutism
(Anekantvad) and the theory of relativity (Syadvad). Monks and nuns follow
these vows strictly and totally, while the common people follow the vows as
far as their life styles will permit. Significant
points of Teachings of Lord Mahavir:
|
|
Lord Mahavir was the
twenty-fourth and last Tirthankara of the Jain religion of this era. According
to Jain philosophy, all Tirthankaras were human beings but they have attained a
state of perfection or enlightenment through meditation and self-realization.
They are the Gods of Jains. The concept of God as a creator, protector, and
destroyer of the universe does not exist in Jainism. Also the idea of God's
reincarnation as a human being to destroy the demons is not accepted in
Jainism.
Lord Mahavir was born on the
thirteenth day of rising moon of Chaitra month, 599 B.C. in Bihar, India. This
day falls in the month of April as per English calendar. His birthday is
celebrated as Mahavir Jayanti day.
Mahavir was a prince and was
given the name Vardhaman by his parents. Being son of a king, he had many
worldly pleasures, comforts, and services at his command. But at the age of
thirty, he left his family and royal household, gave up his worldly
possessions, and become a monk in search of a solution to eliminate pain,
sorrow, and sufferings.
Mahavir spent the next twelve and
half years in deep silence and meditation to conquer his desires, feelings, and
attachments. He carefully avoided harming or annoying other living beings
including animals, birds, and plants. He also went without food for long
periods. He was calm and peaceful against all unbearable hardships that he was
given the name Mahavir, meaning very brave and courageous. During this period,
his spiritual powers fully developed and at the end he realized perfect
perception, knowledge, power, and bliss. This realization is known as
keval-jnana or the perfect enlightenment.
Mahavir spent the next thirty
years travelling on bare foot around India preaching to the people the eternal
truth he realized. The ultimate objective of his teaching is how one can attain
total freedom from the cycle of birth, life, pain, misery, and death, and
achieve the permanent blissful state of one's self. This is also known as
liberation, nirvana, absolute freedom, or Moksha.
Mahavir explained that from
eternity, every living being (soul) is in bondage of karmic atoms, which are
accumulated by good or bad deeds. Under the influence of karma, the soul is
habituated to seek pleasures in materialistic belongings and possessions. This
is the deep-rooted cause of self-centered violent thoughts, deeds, anger,
hatred, greed, and such other vices. These result in further accumulation of
karmas.
Mahavir preached that right faith
(samyak-darshana), right knowledge (samyak-jnana), and right conduct
(samyak-charitra) together is the real path to attain the liberation of one's
self.
At the heart of right conduct for
Jains lie the five great vows:
1.
Nonviolence
(Ahimsa) - not to cause harm to any living beings
2.
Truthfulness
(Satya) - to speak the harmless truth only
3.
Non-stealing
(Asteya) - not to take anything not properly given
4.
Chastity
(Brahmacharya) - not to indulge in sensual pleasure
5.
Non-possession/
Non-attachment (Aparigraha) - complete detachment from people, places, and
material things
Jains hold these vows at the
center of their lives. These vows can not be fully implemented without the
acceptance of a philosophy of non-absolutism (Anekantvad) and the theory of
relativity (Syadvad). Monks and nuns follow these vows strictly and totally,
while the common people follow the vows as far as their life styles will
permit.
In the matters of spiritual
advancement, as envisioned by Mahavir, both men and women are on an equal
footing. The lure of renunciation and liberation attracted women as well. Many
women followed Mahavir's path and renounced the world in search of ultimate
happiness.
Thus, the principles of Jainism,
if properly understood in their right perspective and faithfully adhered to,
will bring contentment and inner happiness and joy in the present life. This
will elevate the soul in future reincarnations to a higher spiritual level,
achieving Perfect Enlightenment, reaching its final destination of Eternal
Bliss, ending all cycles of birth & death.
Mahavir attracted people from all
walks of life, rich and poor, kings and commoners, men and women, princes and
priests, touchable and untouchable. He organized his followers, into a fourfold
order, namely monk (Sadhu), nun (Sadhvi), layman (Shravak), and laywoman
(Shravika). This order is known as Jain Sangh.
Lord Mahavir's sermons were
orally compiled in Agam Sutras by his immediate disciples. These Agam Sutras
were orally passed on to the future generations. In course of time many of the
Agam Sutras have been lost, destroyed, and modified. About one thousand years
later the Agam Sutras were recorded on Tadpatris (leafy paper that was used in
those days to preserve records for future references). Swetambar Jains have
accepted these Sutras as authentic versions of His teachings while Digambar
Jains did not accepted as authentic.
At the age of 72 (527 B.C.), Lord
Mahavir attained nirvan and his purified soul left his body and achieved
complete liberation. He became a Siddha, a pure consciousness, a liberated
soul, living forever in a state of complete bliss. On the night of his nirvan,
people celebrated the Festival of Lights (Dipavali) in his honor. This is the
last day of Hindu and Jain calendar year known as Dipavali Day.
Jainism existed before Mahavir,
and his teachings were based on those of his predecessors. Thus, unlike Buddha,
Mahavir was more of a reformer and propagator of an existing religious order
than the founder of a new faith. He followed the well-established creed of his
predecessor Tirthankar Parshvanath. However, Mahavir did reorganize the
philosophical tenets of Jainism to correspond to his times.
A few centuries after Mahavir's
nirvana, the Jain religious order (Sangha) grew more and more complex. There
were schisms on some minor points, although they did not affect the original
doctrines as preached by Mahavir. Later generations saw the introduction of
ritualistic complexities, which almost placed Mahavir and other Tirthankars on
the throne of Hindu deities.
Significant
points of Teachings of Lord Mahavir:
Mahavir made religion simple and
natural, free from elaborate ritual complexities. His teachings reflected the
internal beauty and harmony of the soul.
Mahavir taught the idea of
supremacy of human life and stressed the importance of the positive attitude of
life.
Mahavir's message of nonviolence
(Ahimsa), truth (Satya), non-stealing (Achaurya), celibacy (Brahma-charya), and
non-possession (Aparigraha) is full of universal compassion.
Mahavir said that, "A living
body is not merely an integration of limbs and flesh but it is the abode of the
soul which potentially has perfect perception (Anant-darshana), perfect
knowledge (Anant-jnana), perfect power (Anant-virya), and perfect bliss
(Anant-sukha). Mahavir's message reflects freedom and spiritual joy of the
living being.
Mahavir emphasized that all
living beings, irrespective of their size, shape, and form how spiritually
developed or undeveloped, are equal and we should love and respect them. This
way he preached the gospel of universal love.
Mahavir rejected the concept of
God as a creator, a protector, and a destroyer of the universe. He also
denounced the worshiping of gods and goddesses as a means of material gains and
personal benefits.
Five Vows
The swastika and
five vows
The
Jain Agamas enumerate five vratas (vows) which ascetics and householders must
observe. These ethical principles were preached by Mahavira:
1.
Ahimsa (Non-violence
or non-injury): Mahavira taught that every living being has sanctity and
dignity which should be respected as one expects one's own sanctity and dignity
to be respected. Ahimsa, Jainism's first and most important vow,
applies to actions, speech, and thought.
2.
Satya (truthfulness):
Applies to oneself and others.
3.
Asteya (non-stealing): Not "taking
anything that has not been given"
4.
Brahmacharya (chastity): Abstinence
from sex and sensual pleasures for monks, and faithfulness to one's partner for
householders
5.
Aparigraha (non-attachment):
For lay people, an attitude of non-attachment to property or worldly
possessions; for mendicants, not owning anything
The
goal of these principles is to achieve spiritual peace, a better rebirth, or
(ultimately) liberation. According to Chakravarthi, these teachings help
improve a person's quality of life. However, Dundas writes that Mahavira's
emphasis on non-violence and restraint has been interpreted by some Jain
scholars to "not be driven by merit from giving or compassion to other
creatures, nor a duty to rescue all creatures" but by "continual self
discipline": a cleansing of the soul which leads to spiritual development
and release.
Mahavira
is best remembered in the Indian traditions for his teaching that ahimsa is
the supreme moral virtue. He taught that ahimsa covers
all living beings, and injuring any being in any form creates bad karma (which affects
one's rebirth, future well-being, and suffering. According to Mahatma Gandhi, Mahavira was the
greatest authority on ahimsa.
Soul
Mahavira
taught that the soul exists, a premise shared with Hinduism but not Buddhism.
There is no soul (or self) in Buddhism, and its teachings are based on the
concept of anatta (non-self). Mahavira
taught that the soul is dravya (substantial),
eternal, and yet temporary.
To
Mahavira, the metaphysical nature of the universe consists of dravya, jiva,
and ajiva (inanimate
objects). The jiva is bound to saṃsāra (transmigration) because of karma (the effects of
one's actions) Karma, in Jainism, includes actions and intent; it colors
the soul (lesya), affecting how, where,
and as what a soul is reborn after death.
According
to Mahavira, there is no creator deity and existence has
neither beginning nor end. Gods and demons exist in Jainism, however,
whose jivas a part of the same cycle of birth and death. The
goal of spiritual practice is to liberate the jiva from its
karmic accumulation and enter the realm of the siddhas, souls who are
liberated from rebirth. Enlightenment, to Mahavira, is the consequence of
self-cultivation and self-restraint
Anekantavada
Mahavira
taught the doctrine of anekantavada (many-sided
reality). Although the word does not appear in the earliest Jain
literature or the Agamas, the doctrine is illustrated in Mahavira's answers to
questions posed by his followers. Truth and reality are complex, and have a
number of aspects. Reality can be experienced, but it is impossible to express
it fully with language alone; human attempts to communicate are nayas ("partial
expression[s] of the truth"). Language itself is not truth, but a
means of expressing it. From truth, according to Mahavira, language returns—not
the other way around. One can experience the "truth" of a taste,
but cannot fully express that taste through language. Any attempt to express
the experience is syāt: valid "in some respect", but
still a "perhaps, just one perspective, incomplete". Spiritual
truths are also complex, with multiple aspects, and language cannot express
their plurality; however, they can be experienced through effort and
appropriate karma.
Mahavira's anekantavada doctrine
is also summarized in Buddhist texts such as the Samaññaphala Sutta (in which he is called Nigantha Nātaputta), and is a
key difference between the teachings of Mahavira and those of the Buddha. The
Buddha taught the Middle
Way,
rejecting the extremes of "it is" or "it is not"; Mahavira
accepted both "it is" and "it is not", with reconciliation
and the qualification of "perhaps".
The
Jain Agamas suggest that Mahavira's approach to answering metaphysical, philosophical
questions was a "qualified yes" (syāt). A version of this
doctrine is also found in the Ajivika school of ancient
Indian philosophy.
According
to Dundas, the anekantavada doctrine has been interpreted by
many Jains as "promot[ing] a universal religious tolerance ... plurality
... [and a] ... benign attitude to other [ethical, religious] positions";
however, this misreads Jain historical texts and Mahavira's
teachings. Mahavira's "many pointedness, multiple perspective"
teachings are a doctrine about the nature of reality and human existence, not
about tolerating religious positions such as sacrificing animals (or killing
them for food) or violence against nonbelievers (or any other living being) as
"perhaps right". The five vows for Jain monks and nuns are strict
requirements, with no "perhaps". Mahavira's Jainism co-existed
with Buddhism and Hinduism beyond the renunciant Jain communities, but each
religion was "highly critical of the knowledge systems and ideologies of
their rivals".
Gender
An
historically-contentious view in Jainism is partially attributed to Mahavira
and his ascetic life; he did not wear clothing, as a sign of renunciation (the
fifth vow, aparigraha). It was disputed whether a female mendicant
(sadhvi) could achieve the spiritual liberation of a male mendicant (sadhu)
through asceticism.
The
major Jain traditions have disagreed, with Digambaras (the sky-clad, naked
mendicant order) believing that a woman is unable to fully practice asceticism
and cannot achieve spiritual liberation because of her gender; she can, at
best, live an ethical life so she is reborn as a man According to this
view, women are seen as a threat to a monk's chastity
Mahavirasvami
had preached about men and women equality. The clothes-wearing Svetambaras have
interpreted Mahavira's teaching as encouraging both sexes to pursue a
mendicant, ascetic life with the possibility of moksha (kaivalya,
spiritual liberation).
Rebirth and realms of existence
Saṃsāra
Rebirth
and realms of existence are fundamental teachings of Mahavira. According to
the Acaranga Sutra, Mahavira believed that life existed in myriad forms which
included animals, plants, insects, bodies of water, fire, and wind. He taught
that a monk should avoid touching or disturbing any of them (including plants)
and never swim, light (or extinguish) a fire, or wave their arms in the air;
such actions might injure other beings living in those states of matter.
Mahavira
preached that the nature of existence is cyclic, and the soul is reborn after
death in one of the trilok – the heavenly,
hellish, or earthly realms of existence and suffering. Humans are reborn,
depending on one's karma (actions) as a
human, animal, element, microbe, or other form, on earth or in a heavenly (or
hellish) realm. Nothing is permanent; everyone (including gods, demons and
earthly beings) dies and is reborn, based on their actions in their previous
life. Jinas who have reached Kevala Jnana (omniscience) are not reborn; they
enter the siddhaloka, the "realm of the perfected ones".
Legacy
Lineage
Mahavira
is often called the founder of Jainism, but Jains believe that the 23
previous tirthankaras also espoused it. Although Mahavira is
sometimes placed in Parshvanatha's lineage, this is contradicted by texts
stating that Mahavira renounced the world alone.
Parshvanatha
was born 273 years before Mahavira. Parshvanatha, a tirthankara whom modern
Western historians consider a historical figure, lived in about the 8th century
BCE. Jain texts suggest that Mahavira's parents were lay devotees of
Parshvanatha. When Mahavira revived the Jain community in the 6th century
BCE, ahimsa was already an established, strictly observed
rule. The followers of Parshvanatha vowed to
observe ahimsa; this obligation was part of their caujjama
dhamma (Fourfold Restraint).
According
to Dundas, Jains believe that the lineage of Parshvanatha influenced Mahavira.
Parshvanatha, as the one who "removes obstacles and has the capacity to
save", is a popular icon; his image is the focus of Jain temple
devotion. Of the 24 tirthankaras, Jain iconography has
celebrated Mahavira and Parshvanatha the most; sculptures discovered at
the Mathura archaeological
site have been dated to the 1st century
BCE. According to Moriz Winternitz, Mahavira may be
considered a reformer of an existing Jain sect known as Niganthas (fetter-less)
which was mentioned in early Buddhist texts The Barli Inscription dating back to 443
BCE contains the line Viraya Bhagavate chaturasiti vase, which can
be interpreted as "dedicated to Lord Vira in his 84th year".
Festivals
Two
major annual Jain festivals associated with Mahavira are Mahavir Janma Kalyanak and Diwali. During Mahavir Janma Kalyanak, Jains celebrate Mahavira's birth as the 24th and last tirthankara of avasarpiṇī (the current time
cycle). During Mahavir JanmaKalyanak, the five auspicious events of
Mahavira's life are re-enacted. Diwali commemorates the anniversary of
Mahavira's nirvana, and is celebrated at the same time as the Hindu festival. Diwali marks the New
Year for Jains.
Worship
Mahavira
worship in a manuscript c. 1825
Samantabhadra's Svayambhustotra praises the twenty-four tirthankaras,
and its eight shlokas (songs) adore
Mahavira One such shloka reads:
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.
Samantabhadra's Yuktyanusasana is
a 64-verse poem which also praises Mahavira.
Influence[
Mahavira's
teachings were influential. According to Rabindranath Tagore,
Mahavira
proclaimed in India that religion is a reality and not a mere social
convention. It is really true that salvation cannot be had by merely observing
external ceremonies. Religion cannot make any difference between man and man.
— Rabindranath Tagore
An
event associated with the 2,500th anniversary of Mahavira's nirvana was
held in 1974
Probably
few people in the West are aware that during this Anniversary year for the
first time in their long history, the mendicants ofthe 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.
Mahavira
iconography is distinguished by a lion stamped (or carved) beneath his feet;
a Shrivatsa is on his chest.
Mahavira
is usually depicted in a sitting (or standing) meditative pose, with a lion
symbol beneath him; each tīrthankara has a distinct
emblem, which allows worshippers to distinguish similar idols. Mahavira's
lion emblem is usually carved below his legs. Like all tirthankaras,
he is depicted with a Shrivatsa in Shetamber
tradition and downcast eyes in digamber tradition while in Shetamber
tradition it is wide open.
Mahavira's
earliest iconography is from archaeological sites in the north Indian city of Mathura, dated from the 1st century BCE to the 2nd century
CE. The srivatsa mark on his chest and his dhyana-mudra posture
appears in Kushana Empire-era artwork. Differences in Mahavira's depiction between the
Digambara and Svetambara traditions appear in the late 5th century
CE. According to John Cort, the earliest archaeological evidence of Jina
iconography with inscriptions precedes its datable texts by over 250 years.
Many
images of Mahavira have been dated to the 12th century and earlier; an
ancient sculpture was found in a cave in Sundarajapuram, Theni district, Tamil Nadu. K. Ajithadoss, a
Jain scholar in Chennai, dated it to the 9th century.
Jivantasvami represents
Mahavira as a princely state. The Jina is represented as standing in the kayotsarga pose wearing crown
and ornaments.
(Source
internet)
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