Introduction

Lord Mahavira, also known as "Vardhamana", was the 24th and last Tirthankara of Jain religion. He was born in Kundagrama, i.e., Basukund of today in 599 B.C. He was a powerful thinker who had taken a keen interest in all the problems of his times and he knew answers to the questions with which he had become familiar. At the age of 30, he left his family and royal household, gave up his worldly possessions, including clothing and become a monk.

Life of Mahavira

Lord Mahavira was the last Jain Tirthankara and was known as Vardhamana. He has established the tenets of Jainism. He belonged to the Jnatrikas, a Kshatriya clan of Kundapura near Vaishali, north of Patna. He realized the transitory nature of the world after undergoing all the education and training for princes of the time and became an ascetic at the age of thirty.

Early Life of Mahavira
Lord Mahavira was the last Jain Tirthankara and was known as Vardhamana. He has established the tenets of Jainism. He was born in Kundagrama, i.e., Basukund of today in 599 B.C. Mahavira, is regarded as a `great Brahman`, `a great preacher.` At the age of 30, he left his family and royal household, gave up his worldly possessions, including clothing and become a monk. Till his age of 30, he led an aristocratic life. He married Yashoda and had a daughter from her called Anojja. Later he became an ascetic. He devoted the rest of his life preaching the eternal truth of spiritual freedom to people. At the age of 72 years, he attained nirvana.

Clan of Lord Mahavira
Lord Mahavira belonged to the Kasyapagotra of Kshatriya clan. His father`s name was Siddhartha. He was known as Sreyamsa and Yasamsa. He served as the chieftain of Kundagrama village of the town of Vaishali that is located nearly fifty kilometres north of Patna. Mahavira`s mother was Trisala, who was also known as Videhadatta and Priyakarini. She was a meritorious and virtuous lady and very loving at heart. According to the Swetambara sastras, she has been regarded as the sister to Kataka, the powerful ruler of Videha. According to the Digambara scriptures, she has been referred to as the daughter of Chetaka, the king of Siddhadesha.

Birth and Parentage of Mahavira
Many Jain scriptures relate about the incidents about the birth of Lord Mahavira. It is believed that Mahavira was first going to be born to the Brahmin mother Devananda. However the king of Gods, Lord Indra intervened, hence there embryonic transfer took place. Thus Mahavira was born to a Kshatriya mother, Trisala. This was done because it is said that Tirthankaras should never be born in poor Brahmin families.

In the Bhagavati Sutra a story has been narrated about the original parents of Mahavira. They had come to meet him when he became an ascetic and a famous preacher. This meeting took place at the Brahmanical part of Kundagrama. According to the story when his mother, Devananda saw her son, milk began flowing from the breasts. It was her motherly love for him. Seeing this Mahavira`s chief disciple Gautam enquired about the reason. It was then that Mahavira accepted that he was the son of Devananda. Later the original parents accepted the order of their Jain son.

As per the story it can be said that Siddhartha had two wives, the Brahmin, Devananda, and the Kshatriya, Trisala. After his marriage to Trishala, Siddhartha became acquainted to people of high rank within and outside his region. It has been thus rightly assumed that Risabhadatta and Devananda were the original parents of Mahavira. Later Siddhartha and Trisala might have adopted Mahavira. The story of the transfer of the embryo seems to have been taken from the Vaishnava devotional story of the transfer of embryo of Lord Krishna from the womb of Devaki to that of Rohini.

The ancient texts of Jainism records three names of Lord Mahavira which are, Vardhamana, Sraman and Mahavira. According to legend when Mahavira was in the womb of Trisala, the whole empire began to prosper. Thus after the birth of the child he was named as Vardhamana (the increasing one). As he remained constantly engaged in austerities and deviod of all worldly pleasures he was known as `Sramana` by the people. He is said to have been fearless and very courageous thus he was named as `Mahavira` by the gods.

Ascetic Life of Lord Mahavira
Lord Mahavira was the twenty-fourth and last Tirthankara of Jain religion. Mahavir was born in 599 B.C. as a prince in Bihar. Though Mahavira was born with all worldly comforts and luxuries, they never attracted him. He lived a simple life detached from all materialistic desires. When his parents died, he decided to be a monk.

Renunciation of Lord Mahavira
At the age of thirty Mahavira gave up his worldly life and all worldly activities. He left his home for a lonely forest, called Gnatnshanda or Jnatrkhandavana, which was located near his home town. His elder brother, Nandi Vardhana and his sister, Sudarsana, were there, but they could not prevent Mahavira from embracing the ascetic life.

Mahavira had first joined the order of Parshvanatha. Even his parents were his followers. According to the Digambaras Mahavira had abandoned his clothes at the time of his initiation, whereas the Swetambaras believe that he abandoned them after thirteen months. Mahavira meditated for twelve years on the supreme path for final liberation. He spent most of his time in austerity and in meditation. He spent the next twelve years in deep silence and meditation to conquer his desires and feelings. He lived without food for long periods. He carefully avoided harming or annoying other living beings that also included animals, birds, and plants. He suffered a great deal of physical pain and torture from various sources. Among them, the most severe was the biting by the highly poisonous snake Chandakaushik. Lord Mahavira remained calm and peaceful in the midst of all these torturous events. His ways of meditation, days of austerities, and form of behaviour stand as a perfect example for monks and nuns in religious life. His spiritual pursuit lasted for twelve years at the end of which he realized the perfect perception, knowledge, power, and bliss.

Kevalgyana of Lord Mahavira
Mahavira attained supreme enlightenment at the age of fourtytwo, in the thirteenth year of his renunciation. The event took place on the tenth day of the bright fortnight in the month of Vaisakha on the north bank of the river Rijupalika or Rituvalika under a Sala tree. The place was located in the village of Jambhiyagama.

Wanderings of Lord Mahavira
Lord Mahavira after attaining Kevalgyana wandered to different places preaching people about the eternal truth. The last thirty years of Mahavira were passed in travelling on bare feet all over India. He taught about his religious system, organising order of ascetics, preaching his doctrines and making converts. Mahavira wandered about in Bihar and some parts of Uttar Pradesh and West Bengal. While traveling to different places he attracted people from all walks of life, rich and poor, kings and commoners, men and women, princes and priests. Once Gosala met Mahavira in Nalanda were he was wandering. He was very impressed by Mahavira and later became his disciple. They together lived together for six years in Paniyabhumi practising asceticism. Influence of Mahavira in Gosala`s Life left a deep impact. Later Gosala formed the Ajivika Sect.

According to Vrhatakalpasutra, while at Saketa in Ayodhya, Mahavira told his disciples that they were permitted to go only upto Magadha in the east, Kausambi in the south, Sthaneshwar or Sthuna in the west and Kunala (Sravasti) in the north, as only these areas were Aryakshetra. During the rainy seasons he spent most of his time in the native towns of Vaishali, Rajagriha (the old capital of Magadha), Champa (the capital of ancient Anga, Mithila (the kingdom of Videha) and Sravasti.

The Kalpa Sutra gives the names of the places where Mahavira stayed during the rainy seasons after he renounced the world. Mahavira spent the first rainy season in Asthikagrama, three in Champa and Pristha Champa, twelve in Vaishali and Vanijyagrama, fourteen in Rajagriha and suburb of Nalanda, six in Mithila, two in Bhadrika, one in Alabhika, one in Paniyabhumi, one in Sravasti and the last one in the town of Pava, in king Hastipala`s office.

Nirvana of Lord Mahavira
Lord Mahavira attained nirvana at the age of seventy one years and six and a half months. According to a Swetambara legend Mahavira took his seat on a diamond throne in the centre of a magnificent hall on the seventh day of his stay. The seat was specially built for him on the borders of a lake. There were many devotees who came to hear him. According to their rank they arranged themselves into twelve grades. The devotees belonged to different sect, class and order. They ranged from king to beggar. On the dark night of the seventh day of his stay the hall was illumined by the supernatural glow of the Gods who came to listen to him. That day the Lord preached the whole night. He was aware by his sukladhyayana that his end was drawing near. He thus sat with his hands clasped knees crossed. At dawn he attained nirvana on the day of Kartika Krishna. Mahavira is said to have delivered the fifty-five lectures explaining the results of Karma and also recited the thirty six unasked questions at the night of his nirvana.

Place of Nirvana of Mahavira
There have been wide spread controversies regarding the exact location of the place where Mahavira attained his nirvana. Many scholars like Jacobi and others felt that Mahavira breathed his last in Pawapuri of Bihar while others are of the viewpoint that the place is situated somewhere else in Eastern Uttar Pradesh. According to them the place is Pava, with modern Fazilnagar in Deoria district, in the state of Uttar Pradesh. Those who are of this view, appear to have relied upon the Jain and Buddhist sources, and the archaeological evidences to support their standpoint.

Gathering of Republican kings at Mahavira`s death
According to the Kalpasutra, the eighteen confederate kings of Kashi and Kosala and eighteen kings belonging to the Malla and Lichchavi clan gathered on the of Mahavira`s death. It is also written that these kings had observed fast and illuminated the place on the day of the new moon thinking that as the light of intelligence has gone, let there be illumination of material matters. As Mahavira attained nirvana early in the morning, the Jains worship him at that time and illuminate the earthen pots. On the night of his salvation, people celebrated the Festival of Lights, Diwali in his honor.

During those days, a custom prevailed among the kings and the general public to gather and commemorate the nirvana of that teacher whom they worshipped and regarded the most. As Pava was the capital of Mailas the presence of these republican kings on that occasion was ascertained. Similarly the Lichchavis were the relatives of Mahavira from the side of Trisala. Hence they too assembled in Pava. Besides, both the Mailas and the Lichchhavis were good neighbours and believed in the same pattern of administration. Thus all the eighteen ganarajas of Kashi and Kosala reached Pava to show their respect, and sympathy for the great prophet. Thus Lord Mahavir died and his purified soul left the body and achieved complete liberation. He became a Siddha, a liberated soul, living for ever in a state of complete bliss.

Teachings of Lord Mahavira

The teachings of Lord Mahavira elevate the quality of life. The living and the non-living coming into contact with each other, forge certain energies which bring about birth, death and various experiences of life that could be stopped and by a course of discipline lead to salvation. Action should be destroyed. One living in a household can do so gradually if he first avoids evil Karmas and gradually ceases from Karma. The person should observe the five rules or vows of morality, namely, ahimsa, satya, asteya, brahmacharya and aparigraha to be equipped for such a task. The whole course of conduct is finally divided into stages to achieve ultimate salvation.

Messages of Mahavira
Mahavira carried on with this ascetic life style which included fasting and deep meditation. Mahavira strengthened his knowledge and spread his message among the people. He spoke in the Audramagadhi language. Some people were inspired by his teachings to give up all possessions and become monks and nuns. Others followed Mahavira`s teachings without giving up their homes and families and work.

Mahavira`s message contains the basis of right knowledge that teaches us that each one of us is what we have made ourselves by our actions in this life and in previous lives. Every individual is a pure spirit or soul which is capable of complete knowledge and freedom. Mahavira teaches us how to start freeing ourselves from the restrictions and miseries of karma. These vows cannot be implemented completely without accepting the philosophy of non-absolutism and the theory of relativity. Monks and nuns strictly follow these while the laypeople observe them as much as possible.

Teachings of Mahavira
Mahavira has conducted six important teachings which are followed widely by the people following Jainism. The teachings promote no causing harm to anyone and how a person can connect to themselves in order to attain their self enlightenment. The six important teachings of Mahavira are discussed below:

Belief in Soul and Karma: As per Mahavira each and every element in the Universe is an amalgamation of the spiritual and material factors. The material factors are though perishable, the spiritual factor remains eternal and it keeps on evolving consistently. The soul is held in a bondage state because of karma. The soul will get released from every bondage when a person gets rid of passions. The soul attains final stage of liberation only by the disintegration of Karmic force. He preached that decay of the karma can highlight the intrinsic value of soul. When the soul matures enough, it becomes a pure soul or the Paramatma with infinite power and wisdom.

Nirvana: The main purpose of life is to attain Salvation. Mahavira had insisted on avoiding evil karmas, destroy the existing ones and prevent all sorts of fresh karmas. This can be achieved by Ahimsa (non- injury), Satya (speaking truth), Asteya (non- stealing), Aparigraha (non- possession) and Brahmacharya (non-adultery) In addition to these vows, he also insists on the principles of right faith, right knowledge and right conduct.

Non-Belief in God: Mahavira had no belief in God. He did not even believed that he created or exercised the world with personal control. As per his preaching, the world never comes to an end. It simply changes its form. The Universe is also composed of maters which changes its forms. He further believed emancipation of a person do not depend on any sort of outside authority. A person is a maker of their own destiny. People can get rid of their sorrows and miseries by leading a life of self-mortification and austerity.

Rejection of Vedas: The theory of Vedas is rejected by Jainism. They attach no importance towards sacrificial rituals of the Brahmans.

Ahimsa: Mahavira has laid too much of importance on the concept of Ahimsa. As per him, every creature, plants, animals, rock, stones etc possess life. A person should cause no harm to any of them in speech, action or deed.

Freedom to women: Mahavira favors the freedom of women and preach that they also have right to attain Nirvana. Women are allowed to be Sravikas and Sarmini in Jainism.

Mahavira was a reformer and propagator of an existing religion as his teachings were based on that of his predecessors. He followed the creed of his predecessor Tirthankara Parshvanatha. He did reorganize the philosophical tenets of Jainism to suit his age.

Iconography of Lord Mahavira

Iconography of Lord Mahavira located in Khajuraho Temples is well carved and look appealing. The temple houses the image of seated Mahavira. There are also images of Lord Mahavira with and without the images of Yakshas and Yakshinis. Apart from this there are images of lion, the vehicle of the Lord carved in the temple. The details of the images have been described below:

Seated Image of Mahavira
The image of Lord Mahavira is seated on an ornate cushion. Here the left knee of the Lord and the pilasters that support the pedestal are damaged. A small figure of lion is carved beautifully beneath the dharmacakra. It is the flanked by two worshippers with folded hands. On the right side of the pedestal an image of a two armed yaksha, Sarvanubhuti has been carved holding a purse in his left arm. On the left side a two armed yaksi, Siddhayika bearing a lotus in the left arm can be seen. With her right hand she shows the abhaya mudra. The images of the Yaksha Yakshi are surmounted by a female figure. She is seen holding a lotus in the inner hand while the outer hand rests on the thigh.

The hair of Lord Mahavira is dressed in schematic curls with a small knot. The halo behind the head comprises blossom circlet, rosette and lozenge shaped decoration arranged alternately and beaded band. Depending upon the style and architecture of the iconography the image may be dated to the 12th century A. D.

Mahavira Images without the Yaksa Yaksi Figures
There are three images of Lord Mahavira at Khajuraho that have been carved without the image of Yaksa Yaksi Figures. Two of these images have been carved in the left hand modern wall of the Santinatha Temple. This is the temple No.1. The image of Mahavira is seen sitting on a double petalled lotus placed on an ornate cushion. The image of a dharmachakra has been carved in the centre of the pedestal. A lion`s head is also visible that is regarded as the vehicle of the Jina. On either side above the flywhisk bearers a seated Jina can be seen. Another Jina is also visible below the first one.

The third image of Lord Mahavira is seen standing on a lotus pedestal in the kayotsarga mudra. The image is enshrined in the Modern Temple No. 31. An image of a lion, the Vahana of the Jina is also visible here. Apart from the head the forelegs cab also be seen. At the left top corner an image of a Jina is also carved. Two female figures have been carved on the left side one above the other.

The three images of Lord Mahavira at Khajuraho have been magnificently carved and look very appealing. However, the covering cloth, an important feature of the Jina images at Khajuraho is missing here. On the basis of style and iconography, these images are thought to belong to the 11th century A. D.

Mahavira Images with Yaksa Yaksi Figures
There are in total six images of Lord Mahavira in Khajuraho. The figures of Yaksa Yaksi look very appealing. The first image of the Lord can be seen on the southern facade of the garbhagriha of the Parshvanatha Temple. It is the oldest images at Khajuraho. The second image has been well preserved in the Open Air Museum. The third image has been installed in the Modern Temple No.2. The fourth image is sheltered in a niche of the exterior back wall of the Modern Temple No.21 while the fifth one is installed in the Open Air Museum. The sixth and the final image can be seen in the Open Air Museum. The Yakshas and Yakshis here are either two armed or four armed. They are usually seen in lalitasana pose in abhaya mudra.

Influence of Lord Mahavira in Gosala’s Life

Lord Mahavira became an ascetic at the age of thirty. Before he became an ascetic an important event took place in his life. His meeting with Gosala Mankhaliputta, the head of the Ajivika sect was a very influential event in his life. The fifth Anga of the Jainas, known as the Bhagavati Sutra, has provided a detailed account of the life of Gosala. Many other ascetics of Ajivikism existed before Mankhaliputra Gosala and he considered himself to be the twenty-fourth Tirthankara of the current Avasarpini age. According to Tamil sources he was named as Markali. In Buddhist Sanskrit literature he is known as Maskarin Gosalal, Gosalikaputra, Gosaliputta and Moghapurusa.

Mankhali was the father of Gosala who was a poor, wandering poet, who managed to meet both ends by singing heroic songs or ballads. He also exhibited pictures related to his songs. The saint was named as Gosala as he was born in a cowshed of a rich Brahmin, Gobahula. His parents had taken shelter there as they could not find any other place for refuge during a certain rainy season.

He was born at Saravana near Sravasti and brought up in Kosala. His headquarters was situated in the Kosalan capital (Sravasti), where he was basically respected. According to Bhagavati Sutra, before Gosala met Lord Mahavira he remained engaged in the profession of a mankha, with a picture board in his hand. It is thus eminent that from the very beginning of his career he had developed an aversion towards worldly life.

During the second year of the ascetic life of Gosala met Mahavira in Nalanda were he was wandering. He took shelter in the same shed where Mahavira was staying. Gosala was aware of Mahavira`s glory and his extraordinary life style. He was very impressed by his way of life and expressed his desire to become his disciple. He was however refused by Mahavira. Later Gosala again prayed to Mahavira for taking him as his disciple but he was refused once more. Mahavira continued his wanderings and went to Kollaga, near Nalanda. Gosala went behind him but being refused was very disappointed. He then returned back to his shed and began leading an ascetic life. He gave up his clothes, vessels and also shaved off his hair and beards. He later met Mahavira at Paniyabhumi where he again prayed for his admission into his new and inspiring sect. This time his prayers made the desired effect and Mahavira accepted him. They together lived together for six years in Paniyabhumi practising asceticism. According to Bhagavati Sutra Mahavira and Gosala left Siddhattagrama for Kurmaragrama during the season of Sarada.

Doctrines of Gosala
The doctrines of Gosala were based on a main principle of Niyativada. He strongly believed that Niyati was the ultimate thing that controlled every action and phenomenon. There is actually no room for man`s free will and control. All beings (satva), life, (prana), substance (bhuta) and existence (jiva) are caused by fate. Thus according to this principle there is no room for any human effort and will power. This theory is ineffectual and was in contrast to the theories of Mahavira. Goshala`s theory of reanimation and other doctrines also did not match with Mahavira who believed in the freedom of the will. Gosala, then, served his association with Mahavira and declared himself as a Jina at Sravasti. Mahavira on the other hand had to wait for another six years for attaining the stage of perfection.

Gosala became teacher at least two years before Mahavira. However, the Bhagavati and Kalpa Sutras differ in their viewpoints of Gosala`s life. According to the former Mahavira spent six years in Paniyabhumi with Gosala, the latter gives him only one year for that place, but six years for Mithila. However, it can be concluded that in the second year of his monkhood, Mahavira parted with Gosala because of differences of opinions. Mahavira later established a new school of his own and organised a religious order almost based upon Parshvanatha`s model.

The Jain Swetambara literature believes that Mahavira was the `guru` of Gosala. Even the Jain scriptures also state that Gosala`s system was taken from the eight mahanimittas, a portion of the Purvas. These Purvas were believed to be the original sacred texts taught by Mahavira. While dying Gosala also accepted that he was the disciple of the Lord Mahavira.