The Spiritual Mission of Lord Mahavira

The Spiritual Mission of Lord Mahavira

From now commenced the tirthankara life of Lord Mahavira. Having attained omniscience, the absolute knowledge (Kevaljnan), Mahavira left the village Jambhiya on that very night and reached Madhyama Pawa the next morning. There he stayed at a garden called Mahasena. When the people came to know about Mahavira’s arrival, they flocked to see him and hear his lectures. Mahavira preached for three hours (one prahar). The gathering was enthralled by his knowledge and the sweetness of his speech. The fame of his omniscience and his extraordinary personality spread everywhere. He broke the tradition of speaking in Sanskrit and began to preach in the common dialect, called Ardhamagdhi or Prakrit. The Jain Agam scriptures were therefore written in Ardhamagdhi or Prakrit language.

At this time, a sacrifice ceremony was happening in the house of a brahmin named Somilacharya. Many great Hindu brahmins came from different places to join this ceremony. Indrabhuti Gautam, a famous brahmin acharya also went there, but on his way, he came to know that many people were going to listen Mahavira. He became curious to meet Mahavira and therefore went to Mahasena garden with his 500 disciples. Indrabhuti Gautam was overwhelmed by the extraordinary personality and magical charm of Mahavira. Mahavira recognised Gautam and called him by his name saying “Gautam, you have a doubt in your mind about the existence of the soul. From the words of the Veda, this mass consciousness, rising from the material elements, sinks into itself and get perished with time. It then loses all its consciousness about the past. From this notion, you have come to the conclusion that it is from the five material elements that the conscious soul is born and get perished; and there is nothing beyond the five material elements. But in the Vedic statements, it is clearly stated ‘The Atman or Self is the source of knowledge’. These contradictory Vedic statements have generated doubt in your mind. Your interpretation of the word “Mass consciousness” is not correct. The meaning of the word Vijnanaghana is the soul possessing infinite knowledge, infinite vision and infinite awareness; and the meaning of the word “Bhuta” is not only the five material elements but all objects of knowledge, animate and inanimate. The true interpretation is as follows: various categories of knowledge are produced within ourselves by various objects, and when the objects disappear or are destroyed, the categories of knowledge also disappear or are destroyed. This is the sense of the Vedic dictum and, there is no room for any doubt about the existence of soul.”

Indrabhuti Gautam became convinced with the reply that Mahavira delivered instantaneously against his queries. Then he expressed his desire to hear an exposition of the fundamental teachings of the Nirgrantha religion which Mahavira explained with clarity. These interactions produced an intense feeling of renunciation and very soon he got initiated into the religion of Shramana with his 500 disciples. He was thus the first disciple and foremost Ganadhara of Lord Mahavira. The news of Indrabhuti’s conversion dampened the spirits of the brahmins. Indrabhuti’s brother, Agnibhuti, was also a scholar. He thought of defeating Mahavira in a debate and bring back Indrabhuti. But Agnibhuti too felt overwhelming yogic power of Mahavira. He argued about the existence of Karma and Mahavira gave a new interpretation of the words written in the Veda which dispelled all the doubt’s in Agnibhuti’s mind. He established the reality of Karma with the bondage of soul. Agnibhuti therefore took the Shramana initiation with all his disciples and later on became the second Ganadhara.

The nine more brahmin scholars, Vayubhuti Gautam, Arya-vyakta, Sudharma, Mandita, Mauryaputra, Akampita, Achalabhrata, Metarya and Prabhasa embraced the religion of the Nirgrantha and were installed as Ganadharas. With Indrabhuti and Agnibhuti, they formed a group of eleven Ganadharas. These 11 Ganadharas had 4400 disciples, all of whom adopted the faith of the Nirgranthas. From Madhyam Pawa, Lord Mahavira went to Rajgir, where they stayed in a garden called Gunashila Chaitya. It is believed that here all the Ganadharas of Mahavira attained salvation.

In those days King Shrenika (Bimvisara) of the Shishunaga clan was reigning in Magadh. Knowing of Mahavira’s arrival, king Shrenika, Chellana and other queens, Abhaya kumar and other princes, many government officials, merchants and citizens of Magadh came in large groups to attend the lecture session of Mahavira. Mahavira’s sermons covered a wide range of topics like the existence of soul, its fettering by karma and its consequences of wandering in the world of birth, life on earth and death, the importance of the human birth, various pathways of salvation etc. He preached five major vows or Mahavratas for the monks – non-violence (Ahimsa), truthfulness, non-stealing, continence and non-attachment (non-possessiveness). The observance of these five vows with a scrupulous thoroughness, mental, vocal and physical, was made compulsory for every monk and nun. As it was not possible for the householders to practice such difficult vows with perfection, it was conceded that they might partially observe the vows. In this way, tirthankara Mahavira founded his tirtha as fourfold community (sangha) consisting of monks, nuns, male and female householders (Shravakas and Shravikas).

Influenced by the teachings of Mahavira, prince Megha and others of the Shishunaga clan were initiated into the discipline of the monks, prince Abhaya and many others accepted the discipline of the householders, and king Shrenika and numerous other people came to have faith in the religion of the Nirgranthas.

After completing chaturmas (four months of rainy season, viz., Ashara, Shravana. Bhadra and Ashwin), Mahavira started for Videha. On reaching the village Brahmakunda near Vaishali, Mahavira initiated his son-in-law Jamali and daughter Priyadarshana into the religion of Nirgranthas. Here he spent one chaturmas and then went to the Vatsya kingdom and then to North Koshala. In all these places many people embraced the Nirgrantha religion. On his return from North Koshala, Mahavira passed through the province of Videha and visited Rajgir again and spent the rainy season there. Next, he went to Champa, capital of Anga. At that time, king Rudranarayana or Udayana was reigning in the kingdom of Sindhu-sauvira. When he heard of Mahavira, king Rudranarayana thought within himself that it would be a great blessing if he could bow down at Lord Mahavira’s feet. He, in his mind, wanted Mahavira to visit his palace which Mahavira could visualize the thoughts of the king. So, from Champa, Mahavira started towards Veetabhayapattana, the capital of Sindhu-sauvira and after reaching there he initiated the king into the Shramana religion. From there Mahavira went to Vanijyagrama in the Videha kingdom where he spent another chaturmas. Then he went to Banaras and stayed at a garden called Koshtaka Chaitya. During his stay at Banaras, many people converted into the Shramana religion, among whom important names are Chulanipita and his wife Shyama, Suradeva and his wife Dhanya, who were very rich people of that time. From Banaras he went to Albhiya which was another town in the Kashi kingdom. Here he converted a reputed Vedic ascetic named Poggala, Chullashataka and his wife Vahula, along with many other people.

From Albhiya Mahavira travelled to Rajgir where Shrenika, king of Rajgir and his family of twentyfive sons, thirteen queens and many others accepted the Shramana religion. This time Mahavira spent two consecutive rainy seasons at Rajgir. Ardraka Kumar, a prince of a non-aryan country, had attained the Jatismarana Jnana or the knowledge by which one can know one’s past births. He came to Mahavira and embraced the Nirgrantha religion and became a disciple of Mahavira. On his way to Rajgir, Ardraka Kumar defeated many eminent persons like Mankhali Gosalaka, the leader of the Ajivika sect, some Buddhist monks, Vedic Brahmins, ascetics of the Sankhya school and Hastitapasas (those who killed an elephant and lived on its flesh for the whole year). Ardraka Kumar influenced some of them for the conversion into the religion of Nirgranthas under the leadership of Lord Mahavira.

From Rajgir, Mahavira travelled through various places to reach Kaushambi. At Kaushambi, queen Mrigavati, widow of king Shatanika, Angarika and others, eleven queens of Pradyota, who was the ruler of Ujjain initiated under Mahavira and were admitted into the order of the nuns. From Kaushambi Mahavira went to Vaishali and spent the four months of rainy season there. Then he went to Palashpura and initiated a lay disciple of Ajivika sect named Saddalaputta into the Nirgrantha religion. He spent the next chaturmasa at Vanijyagram and then he went to Rajgir. There, some Nirgrantha monks, disciples of Lord Parsvanath, the 23^rd tirthankara, came to Mahavira and asked many questions. The reply from Mahavira satisfied the monks and accepted Mahavira as tirthankara. These monks then gave up the Chaturyama religion founded by Parsvanath and entered the Sharamana community of Mahavira by adopting the Panchayama religion, founded by Mahavira. Chaturyama religion of Parsvanath practiced four major vows, namely, non-violence, truthfulness, non-stealing and non-attachment to material objects. Panchayama religion preached by Mahavira practised five major vows with addition of continence or chastity or brahmacharya as the fifth vow.

From Rajgir, Mahavira wandered through many places of the north-western province, and finally settled in a town called Kanchangala at the Chhatrapala’s garden on the outskirts of the town. Here, Skandaka, a brahmin of Katyayagotra and versed in the Veda and Vedanta, a disciple of Gardabhali, came to him and being overpowered by the knowledge of Mahavira, got himself initiated into the Shramana religion. From Kanchangala, Mahavira passed through Shravasti and reached Vanijyagram where he spent the next chaturmasa. At Shravasti, the householder Nandinipita and his wife Ashwini and the householder Salihipita and his wife Falguni were converted by Mahavira into Shramana religion.

Next, Mahavira came to a garden called Vahushala Chaitya in the village of Brahmakunda. Here, Mahavira’s son-in-law Jamali left the Shramana sangha with his 500 disciples and formed a new sect, known as Vahurata sect. But soon Jamali’s disciples deserted him and joined Mahavira’s Nirgrantha order. From Brahmakunda, Mahavira went to Rajgir again to spend the chaturmas and stayed at the Gunashila Chaitya. Then he went to Champa, the capital of Anga. Shrenik’s son, Kunika or Ajatashatru was the ruler of Magadha at that time. Ajatashatru went with a great pomp to pay homage to Mahavira. Here many princes, merchants and ordinary people embraced Mahavira’s religion.

From Champa, Mahavira went to the kingdom of Videha and spent the rainy season at Mithila. From Mithila, he came back again to Champa. During this period, Ajatashatru, the ruler of Magadha, attacked Vaishali with a great army with the help of Vajjis and a South Indian King. He defeated the combined forces of the eighteen democratic states of the Mallas and Lichchavis of Kashi and Koshala in a fierce battle which lasted for several days. In this battle, Ajatashatru killed king Chetaka of the Vaishali dynasty and destroyed the town of Vaishali. At Champa, the widowed queens of king Shrenika and many other people joined Lord Mahavira’s order of monks. From Champa, Mahavira went again to Mithila to spend the rainy season and then he moved to Shravasti and stayed at the garden named Koshtaka Chaitya.

Mankhaliputra Gosalaka, the leader of the Ajivika sect, was also staying at Shravasti at that time. Earlier, Gosalaka had learnt from Mahavira the method of employing Tejoleshya, a kind of yogic power by which one can burn any creature or human being of any size. Gosalaka also studied astrology and could tell the past and future of a person. In this way, he claimed himself a tirthankara and became the leader of the Ajivika sect.  

Incidentally, Mahavira and Gosalaka were staying at Shravasti at the same time. Once in the course of delivering sermon, Mahavira referred to the past life of Gosalaka and said that Gosalaka was not an omniscient person endowed with kevaljnan. These words spread widely in Shravasti and Gosalaka too came to know about it. Gosalaka felt insulted and came to Mahavira with his disciples to resolve this issue. Approaching Mahavira, Gosalaka said, “son of Mankhali who was once your disciple had died long back, and I am Kundiyayana, the founder of a new religion. I can change my body when it is worn out and enter into another of my choice. At present, I have entered into Gosalaka’s body. This is my seventh change of body and I shall live for sixteen years more in this body and thereafter attain liberation.” To this Mahavira replied, “Gosalaka, you are the one who stayed with me for several years, why are you trying to conceal your identity?” Gosalaka became infuriated by Mahavira’s words and applied Tejolesya (yogic power) on two of Mahavira’s disciples, Sarvanubhuti and Sunakshatra, when they went near Gosalaka and became burnt into ashes. Gosalaka tried to burn Mahavira also but here he failed. Under the influence of Mahavira’s yogic force, Gosalaka himself got burn. Seeing Mahavira absolutely unperturbed, Gosalaka said, “Kashyapa, by my yogic power you will be attacked with biliary fever within six months and succumb to it”. Mahavira replied,”Gosalaka, I shall live for sixteen more years, but struck by your own yogic power, you will suffer from a fever with extreme burning and die within seven days from now.” This exactly happened with Gosalaka and he died with a burning fever on the seventh day.

From Shravasti, Mahavira went to a village, Maindhiya and spent the rainy season. Then he travelled towards west side. Now, Indrabhuti Gautam, Mahavira’s first Ganadhara went to Shravasti where Acharya Keshi Kumar, who was the disciple of Lord Parsvanath, was stayng at Tinduka garden at Shravasti. Indrabhuti Gautam met Keshi Kumar and answered his queries which convinced Keshi Kumar to join Lord Mahavira with all his disciples. From Shravasti, Mahavira went to Hastinapura where Shiva the king of Hastinapur was living the life of an ascetic. When he heard of Mahavira’s coming, Shivarajarshi went to him and being influenced by his teachings, entered into the Shramana community.

Thus, wandering through the kingdoms of Anga, Magadha, Videha, Koshala, Kashi, Vatsa, Panchala etc., Mahavira preached his understanding of religion. Many itinerant monks, ascetics, Vedic scholars, Ajivikas etc.---men of various orders and professions came to him and embraced the Nirgrantha religion. During questions and answer sessions, Mahavira expounded his views on subjects like Jiva, Jivatma, Karma, the cycle of time, the wheel of time, the five ashtikayas, Syadvada etc. These expositions have been recorded in the Jain Agam. Many disciples of Parsvanath, the 23^rd tirthankara joined the Shramana community of Mahavira.

In this way, by preaching his religion, Mahavira passed thirty years of his tirthankara life. He spent the last rainy season at Madhyam Pawa near Rajgir. There, on the last day of the dark fortnight in the month of Kartika, in the early hours of the morning, at the age of 72. In the year 527 B.C., Lord Mahavira left his body and attained salvation. A description of his nirvana is thus recorded in the Jain scripture:

              “Then came Lord Mahavira to the Customs House of the King Hastipala at Madhyama Pawa for passing his last rainy season.” ---(Kalpasutra 123)

              “In the last month of chaturmasa period, in the seventh fortnight on the fifteenth day of the dark half of the month of Kartika, Lord Mahavira, the great Shramana, breathed his last, passed away from this world, departed above, never to return again. Rending asunder the bonds of birth, decrepitude and death, he became self-fulfilled, illumined and liberated, rid of all karma, secure in the ultimate liberation and immune to all suffering” --- (Kalpasutra 124)

When Lord Mahavira attained nirvana, nine chieftains of the Malla democracy of Kashi and nine of the Lichchavi democracy of Koshala were present there. Because the light of knowledge had departed with the departure of the Lord, they made material illuminations by lighting candles (deepak). From that day originated the ceremony of Deepavali or the festival of lights on the last night of the dark half of the month of Kartika.

Reference:

Lord Mahavira, his life and doctrines by Puran Chand Samsookha, 1957, publisher Jain Swetambar Terapanthi Mahasabha, Kolkata.

Shramana Bhagavan Mahavira by K.C.Lalwani, 1974, publisher Murshidabad Sangha, Kolkata.

From Vardhamana to Mahavira by Lata Bothra, publisher Jain Bhawan, Kolkata.